3. The textual “qad” (translated as “indeed”) also gives the sense of an event already taken place. Taking cue from this, Zamakhshari points out that the verse carried good news for the believers who were expecting such an assurance to come from Allah. He also points out that to say “aflaha” is to mean, “he entered into success” (“and will remain there”) – Razi.

‘Now,’ adds Shafi`, ‘since “falaah” signifies achieving total bliss, one which is not punctured by any inconvenience of any sort, physical, mental, moral or spiritual, it is unattainable in this world. Whether it is ordinary men, or Prophets and Messengers, they will all attain “falaah” in the next world alone.’

While Tabari reports Qatadah, Mujahid and Maysarah as their own statement, Ibn Kathir traces a few reports in Tabarani and Bazzaar that attribute the following to the Prophet: “When Allah had created Paradise, one sliver brick upon a gold brick cemented with musk, He asked it to speak. It said, ‘Successful indeed are the believers.’” Ibn Kathir however remarks that all the reports of this nature happen to be weak.

4. The textual root “khasha`a” literally means to humble, and lower oneself. Since that mental state in the Prayers leads to tranquility and immobility of the body, “khushuu`” has been widely defined as the motionless state when the head is bent forward, eyes look downward, and concentration is kept high (Au.).

Mujahid, Zuhri and others defined “khushu`” in Prayers as motionlessness. `Ali said, “Do not pay attention to anything else during your Prayers.” Hasan and Ibrahim said that “khushu`” is a state of the heart, while that of the body is to be motionless. `Ataa’ in fact, as well as a few others, report that the Prophet used to look sideways and towards the front until this verse was revealed, after which he was never seen in Prayers but his gaze fixed downward (Ibn Jarir).

One might be reminded however, that the above report about the Prophet is a truncated one (Ibn Kathir).

In fact, Ibn Seereen said that they used to say, “Let not the sight travel beyond the prayer mat. If it habitually goes beyond that, then one might close the eyes” (Ibn Kathir from Ibn Abi Hatim).

Nevertheless, Ibn `Abbas, Hasan and others have interpreted the term as that “fear of heart” which leads to the neglect of everything else besides the Prayers (Ibn Jarir).

Qurtubi writes: Scholars have differed over khushu`, whether it is obligatory or an additional adornment. `Abdul Wahid b. Zayd, as in Nisapuri’s commentary, claimed that there is consensus over its obligatory nature.

To substantiate the view that khushu’ is obligatory, Razi presents the following verses of the Qur’an: First

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ [محمد : 24]

“Do they not ponder over the Qur’an?” (Muhammad: 24).

Now pondering cannot be obtained without realizing the meaning of what is recited.

Second,

وَأَقِمِ الصَّلَاةَ لِذِكْرِي [طه : 14]

“Establish the Prayers for My remembrance,” (Taa-haa: 14).

Absent mindedness is the opposite of remembrance.

Third,

حَتَّى تَعْلَمُوا مَا تَقُولُونَ [النساء : 43]

“Until you know what you are saying,” (Al-Nisaa’: 43).

Imam Ghazali has argued, adds Razi, that the Prayers have been referred to one’s private whispering with Allah. And a talk in which one’s mind is not present is no talk at all. Further, he writes, if we removed “khushu`” from Prayers, we remove the reason why it tops the list of rituals and is a mark of distinction between a believer and an unbeliever.

In any case, “khushu`” has to show itself in a man’s manner of conducting the Prayers. Not to dress up properly, to play with one’s clothes during the Prayers, to think of something else other than the Prayer, to yawn etc., are all indicative of the lack of “khushu`”. It is reported of the Prophet that he saw a man fiddling with his beard during the Prayers. He remarked,

لَوْ خَشَعَ قَلْبُ هَذَا خَشَعَتْ جَوَارِحُهُ.

“Had this man’s heart been in ‘khushu`’, his limbs would have also been in ‘khushu`’” (Zamakhshari). But the report is weak (Alusi).

The actual report comes as a statement of Sa`id b. al-Musayyib found in Tabarani as follows (Au.):

وَرُوِّينَا عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ : أَنَّهُ رَأَى رَجُلاً يَعْبَثُ بِالْحَصَى فَقَالَ : لَوْ خَشَعَ قَلْبُ هَذَا خَشَعَتْ جَوَارِحُهُ.

However Alusi adds that we have another report in Bukhari, Abu Da’ud and Nasa’i, which says that the Prophet was asked by `A’isha about diversion of attention away during the Prayers. He answered, “That is a seizure that Satan snatches off from the Prayer of a believer.” We also have a report in Ibn Abi Shaybah, in Ahmad’s Kitab al-Zuhd, and in Hakim who termed it Sahih that Abu Hudhayfah said, “The first thing you will miss in your religion is ‘khushu`’ and the last thing the Prayers” (shortened).

5. ‘Sin,’ ‘unreal things,’ and ‘falsehood’ are some of the meanings that have come down from Ibn `Abbas and Hasan as the explanation of the textual word “laghw” (Ibn Jarir). Commonly, it is applied to anything, whether a word of mouth, or an action, that is of no profit in this world or the hereafter (Au.), and includes indulgence in anything that is against “muru’ah” (a combination of qualities [in the humans] that includes nobility, magnanimity, courage and generosity) - Zamakhshari.

6. We could end with Thanwi’s observation: Since this Surah is Makkan, the verse maybe interpreted as alluding to common charity, which was declared obligatory in Makkah itself. But a specified amount (or percentage), over a certain amount of wealth, after a specified period, was instituted in Madinah alone. In fact, the Ayah (6: 141), “And pay off its due on the day of its harvest,” is also Makkan (Ibn Kathir).

A second meaning of “zakah” has also been considered as possible by many commentators, viz., purification. That is, those who are active at purifying themselves.

Mawdudi further elaborates: “(The) .. expression used here, li al-zakati fa`ilun (indicates that) the matter does not end with their giving away a part of their wealth, rather it embraces a whole range of acts including purification of one’s self, purification of one’s morality, purification of one’s wealth; in sum, the purification of virtually everything.”

7. That is, (legal) slave-girls (Ibn Jarir), who can only be taken in battle-fields, it being part of an institution discouraged by Islam, and now abolished by consensus of mankind (Au.).

Sayyid writes: “Islam came at a time when slavery was an institution that was prevalent all over the world. Enslavement of the prisoners of war was common and universally recognized. It was not possible for Islam, which was engaged in a death struggle against powers that stood in its way, to abolish the system unilaterally. Had it attempted that, Muslim prisoners would have remained slaves in enemy lands while the enemy prisoners would have had to be set free. Therefore, (as an immediate remedy) Islam dried all the sources of slavery – except those taken in war – hoping that one day or the other the institution would be abolished by international consensus. But in those days prisoners of war came as slaves .. and Islam allowed sexual relationship between female slaves and their masters – and masters alone, to the exclusion of all – until the time they could win their freedom for which Islam had opened several ways.

“Perhaps, one of the factors in allowing such relationship was a need of the slave girls themselves. They could, in its absence, find other ways of gratification of natural instincts creating a moral chaos as it happens in our times, when, slave taking is disallowed (but sexual exploitation is ignored). But Islam cannot approve of unclean practices. So, the situation remained, until freedom was gained. And a woman gained her freedom by several means; e.g., if she gave birth to a child through her master, and he died. Or he freed her either as an act of piety, or in redemption of a wrong he committed, or if she entered into an agreement by which she paid a sum and freed herself, or if the master struck her on the face and she gained her freedom thereby.”

8. Most commentators have pointed out that while all the verses of this passage address both men and women, this particular verse addresses only men. That is because it is not allowable for women to have sex with their slaves. (The story of a free woman who had sex with her slave during the time of `Umar, is weak). Similarly, Alusi points out, a woman cannot allow her husband to have sex with one of her own slave-girls. If she so wishes, she might first sell the slave-girl to her husband after which alone she is lawful to him. It is reported that Ibn `Abbas allowed it, and hence the Shi`ah use the ruling, but it appears the attribution to Ibn `Abbas is incorrect.

Some contemporary writers have used another verse to prove that a Muslim cannot have sex with a slave girl he owns. The verse of their reference is (4: 25):

وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ [النساء : 25]

“And he of you who cannot afford to marry free believing women may marry such believing women as whom your right hands posses.”

That is, if sex was allowed, there was no need to marry the slave girls. Mawdudi points out that the reference is to the slave-girls owned by others. This is stated further in the same verse as quoted above, but which, somehow, the modern writers fail to quote in full. And the missing part of the above verse (4: 25) is,

فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ [النساء : 25]

“Marry them, then, with the leave of their guardians and give them their bridal due in fair manner.”

(This part makes it clear that the slave-girls in question belong to other than him: Au.).

Majid comments on legality of sex in Islam: “Regular exercise of sexual function on the part of men, like all other natural functions, within lawful bounds and in relation to women whose rights and dues they duly observe, is in Islam absolutely above reproach and wanton abstinence is viewed not as a sign of spirituality but as an aberration. In fact it is the primary purpose of marriage, biologically viewed. Compare and contrast with this the attitude of Christianity which holds that sexual intercourse, even in wedlock, is something of a handicap in the scheme of salvation, and implies that even the permitted sex behaviour is not altogether approved. See Mt. 22: 30, 1 Co. 7: 32-##34. ‘Christianity,’ writes an English student of sociology, ‘being an advocate of eternal life, very logically preaches that sex is to be deplored, to be avoided, and, if possible, negatived. And the Puritan, who may be regarded as the extreme Christian, is notorious for his implacable loathing of sex.’”

9. The allusion is to fornicators and adulterers (Ibn Jarir).

Majid comments: “Thus every form of gratifying sexual passions (out of wedlock) is criminal, and the law of Islam categorically interdicts all forms of extramarital sexual relations, whether of normal or abnormal variety, that have been so rampant both in ancient and modern nations, often even under the cloak of respectability and approval.. In ancient Rome and Greece homosexualism was rampant .. Sodomy, pederasty, and tribalism were all practiced extensively and openly. Similarly in ancient Egypt, Persia, India and China .. The rise of civilization and great extension in the practice and development of sexual vice; .. and likewise the appearance of new forms .. and old vices elaborated and given new names .. These abnormalities have been restricted to no one country and class.’ (Forbate, Love, Marriage and Jealousy, p. 110).

“Note the effects of this teaching on the general conduct of the Muslim society as observed by a much-traveled learned Christian in the eightees of the nineteenth century:- ‘The Muhammadans have no towers, gaming-houses, or brothels, nor have they any idea of legalizing prostitution; and as regards their general conversation it is infinitely more decent, as a rule, than that of most Europeans. I have seen young Muhammadan fellows at school and college, and their conduct and talk are far better than is the case among English young men; indeed the talk of the latter is often such as would incur punishment in Muhammadan land.’(Dr. G. W. Leitner, ex-Director of Public Instruction, Punjab).”

As regards the absolute sexual chaos now prevalent in the West, it is beyond words and belief to describe. Reports that come in at regular pace, each confirming the credibility of the previous, stretch one’s credulity to the limits (Au.).

Imam Shafe`i has used this verse to argue that masturbation is unlawful. A hadith is also cited in this connection in which the Prophet declared that Allah will not look at seven (men) on the Day of Judgment, nor purify them, nor let them into the company of the workers (of good deeds). One of the seven counted in this hadith is he who masturbates. However, this hadith is weak (Ibn Kathir). According to the majority, writes Alusi, it is prohibited. But Imam Ahmad b. Hanbal allowed it saying that the excessive amount of semen is similar to body waste which could be removed at need, like excess blood. (While to the Malikiyyah it is prohibited, some of the Hanafiyyah have allowed it to purge a strong urge. Fat-h and Tuhfah - Au.). Ibn al-Humam has said that ordinarily it is prohibited, but in situations when one is overcome by sexual desires, it is hoped that the affair will be overlooked.

Another question, can the verse be used as evidence of, or against the practice of muta`ah? The answer is, neither can be used for such purposes. Mutu`ah has been disallowed by hadith in unequivocal terms. And, stray opinion of a Companion or two does not outweigh the opinion of the great majority of the Salaf and later scholars. For detailed discussions one might see Alusi at this point (Au.).

10. Note that while “amaanaat” is in plural, “`ahd” is in the singular (Ibn Jarir); perhaps because the allusion is to the primordial covenant that each of us has made with Allah to the effect that we shall believe in Him (Au.).

Yusuf Ali remarks: “Trusts may be express or implied. Express trusts are those where property is entrusted or duties are assigned by someone to some other whom he trusts, to carry out either immediately or in specified contingencies. Implied trusts arise out of power, or position, or opportunity; e.g., a king holds his kingdom on trust from Allah for his subjects.. Covenants create obligations, and express implied trusts and covenants taken together cover the whole field of obligations.”

Sayyid adds: “There are several covenants to which mankind is bound, individually and collectively. The first and foremost covenant binding upon every individual is to the effect that they will believe in God as one God and obey Him. This is implanted in man’s very nature. All other covenants follow this principal covenant. Every other promise that a man enters into, has this first covenant as the overarching principle. Similarly, a Muslim social group is bound by its various covenants, once again with the main covenant between itself and Allah as the guiding principle and which gives rise to several other covenants, bindings and responsibilities.

“Further, fulfilling the covenants is a way of life of a believer who is always conscious of his various bindings. A successful, peaceful, collective life cannot be generated and organized but by those who are mindful of their promises and covenants.”

11. According to Masruq it means to do the Prayers on time. But Ibrahim thought it meant doing them regularly (Ibn Jarir). Ibn Mas`ud, Abu al-Duha, `Alqamah b. Qays, Sa`id b. Jubayr and `Ikrimah also explained the verse as doing the Prayers on time (Ibn Kathir).

But Zamakhshari, taking note of the plural form here (“salawaat”) points out that in addition to the above, it could imply doing all the Prayers, obligatory and non-obligatory, such as, the five daily Prayers, Friday Prayers, `Eid Prayers, Rain Prayers, Eclipse Prayers, etc.

12. This verse is explained by a hadith that is reported by Abu Hurayrah. The Prophet said,

مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا لَهُ مَنْزِلَانِ مَنْزِلٌ فِي الْجَنَّةِ وَمَنْزِلٌ فِي النَّارِ فَإِذَا مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الْجَنَّةِ مَنْزِلَهُ فَذَلِكَ قَوْلُهُ تَعَالَى أُولَئِكَ هُمْ الْوَارِثُونَ

“There is none among you but he has two abodes (reserved for him): an abode in Paradise and an abode in the Fire. When he dies and enters the Fire, the inhabitants of Paradise become heirs of his abode in Paradise. Hence Allah said, ‘They indeed are the inheritors.’” (The report is Sahih: Qurtubi).

Abu Hurayrah further explained that those who entered Paradise will inherit their own abodes as well as the abodes of those in the Fire; to which Mujahid added that the believer builds his abode in Paradise and destroys the one in Hellfire, while the unbeliever destroys his abode in Paradise and builds his in Hellfire (Ibn Jarir).

The report about two abodes is in Ibn Abi Hatim and the verse then can be seen in the same vein as another (19: 63),

تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِيًّا [مريم : 63]

“That is the Paradise that We shall let those of Our slaves inherit who were god-conscious.”

And a hadith in Muslim says,

يَجِىءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ فَيَغْفِرُهَا اللَّهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى

“Some of the Muslims will come on the Day of Judgment burdened with sins the size of mountains. Allah will forgive them and place their load of sins on Jews and Christians.”

The words of another report, also in Muslim are,

إِذَا كَانَ يَوْمُ الْقِيَامَةِ دَفَعَ اللَّهُ عَزَّ وَجَلَّ إِلَى كُلِّ مُسْلِمٍ يَهُودِيًّا أَوْ نَصْرَانِيًّا فَيَقُولُ هَذَا فَكَاكُكَ مِنَ النَّارِ

“Allah will, on the Day of Judgment, ransom a Muslim with a Christian or a Jew. It will be said, ‘This is your ransom from the Fire.’”

`Umar b. `Abdul `Aziz made Abu Bardah swear thrice in the name of Allah that his father narrated it in these words from the Prophet himself (Ibn Kathir).

13. Some of the Salaf have thought that Firdaws is a Roman word for a garden. However, it is a special kind of Garden within the Garden, i.e., Paradise. Qatadah reports that Haritha was killed in the battle of Badr. His mother said (to the Prophet),

يَا نَبِيَّ اللَّهِ .. فَإِنْ كَانَ فِي الْجَنَّةِ صَبَرْتُ وَإِنْ كَانَ غَيْرَ ذَلِكَ اجْتَهَدْتُ عَلَيْهِ فِي الْبُكَاءِ قَالَ يَا أُمَّ حَارِثَةَ إِنَّهَا جِنَانٌ فِي الْجَنَّةِ وَإِنَّ ابْنَكِ أَصَابَ الْفِرْدَوْسَ الْأَعْلَى

“If my son is of the people of Paradise, I shall observe patience. But if it is otherwise, I will weep my heart out.” He answered, “O Haritha’s mother. There are two Gardens in Paradise. Your son has obtained Al-Firdaws, the top most (portion) of Paradise” (Ibn Jarir).

The report is in Tirmidhi who gave it the status of Hasan Sahih Gharib (Alusi).

Firdaws in any case is the best part of Paradise. This is confirmed by another hadith. The Prophet said (Bukhari),

فَإِذَا سَأَلْتُمُ اللَّهَ فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَوْسَطُ الْجَنَّةِ وَأَعْلَى الْجَنَّةِ أُرَاهُ فَوْقَهُ عَرْشُ الرَّحْمَنِ

“When you ask, ask for Firdaws, for it is the best part of Paradise, the top-most part of Paradise and, as I was shown, above it is Al-Rahman’s `Arsh.

It has also been said, Ibn Kathir adds, that a garden is not referred to as Firdaws without grapevine in it.

Mawdudi lists words for Paradise in other languages: In Sanskrit Pardisha, in ancient Chaldian Pardisa, in ancient Persian Pairidaisa, in Hebrew Pardis, in Armenian Pardiz, in Syriac Fardisw, in Greek Paradaisus and in Latin Paradisus.

14. “Extract” is the literal meaning of the textual “sulaalah.” However here it means, precisely, (as in Ibn Jarir), an extract that had residuals of all kinds of dust taken from the earth, hence quintessence (Au.).

Hence the Prophet’s words, in various books including Abu Da’ud and Tirmidhi who rated it Hasan Sahih,

إِنَّ اللَّهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الأَرْضِ فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الأَرْضِ جَاءَ مِنْهُمُ الأَحْمَرُ وَالأَبْيَضُ وَالأَسْوَدُ وَبَيْنَ ذَلِكَ وَالسَّهْلُ وَالْحَزْنُ وَالْخَبِيثُ وَالطَّيِّب

“Allah created man from a handful that He took from the whole of the earth. So his progeny came out in accordance with the earth: some red, others white, yet others black, some in between them; and some good, some evil” (Ibn Kathir).

However, “sulaalah” could also mean, depending on usage, “semen drop” (Ibn Kathir).

Asad adds: “The frequent Qur’anic reference to man’s being ‘created out of clay,’ .. point to the fact that his body is composed of various organic and inorganic substances existing on or in the earth, as well as to the continuous transmutation of those substances, through the intake of earth-grown food, into reproductive cells (Razi) – thus stressing man’s humble origin, and hence the debt of gratitude which he owes to God for having endowed him with a conscious soul.”

15. Ibn `Abbas has said that the allusion by “bones” is to the backbone. A Sahih hadith says,

كُلُّ ابْنِ آدَمَ يَأْكُلُهُ التُّرَابُ إِلاَّ عَجْبَ الذَّنَبِ مِنْهُ خُلِقَ وَفِيهِ يُرَكَّبُ

“Every bone of Adam’s son is destroyed except for the tailbone. He is created from it and will be resurrected from it” (Ibn Kathir).

The hadith is another proof of the Prophet’s authenticity. Today’s embryology confirms that the first bone to develop in the fetus is the tailbone. As for resurrection from the tail bone, other reports from the Prophet specify it as an atom of that bone from which resurrection will take place (Au.).

16. This single verse is enough to prove the authenticity of this revelation. At a time when the general belief was that the mail deposited a tiny baby in the womb, which grew into a child – a belief that remained current until some 200 years ago - there is no way the Prophet could have obtained the information stated herein. It was left to modern science, armed with most modern microscopes and other research equipments, to confirm, after a thousand and two hundred years, that the information is accurate. For details see note 9 of Surah al-Hajj (Au.).

17. The Salaf such as Ibn `Abbas, `Ikrimah, Mujahid, Sha`bi and others are in agreement that the words, “then We developed it into a new creation” allude to the blowing of the spirit. However, a second opinion of more or less the same authorities as above is that the allusion is to subsequent development: infancy, childhood, teenage, youth, etc. (Ibn Jarir, Ibn Kathir).

18. Many commentators report that `Abdullah b. Sa`id b. ibn Abi Sarh was one of those whom the Prophet used for writing down the revelation as it came. When Allah revealed,

ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ

Ibn Abi Sarh interjected at this point

فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

The Prophet said, “Yes, that is how it is revealed.” That led Ibn Abi Sarh to believe that if Muhammad received revelation, he too could receive. He apostatized and fled to Makkah. Many scholars say he entered into Islam again at the fall of Makkah, but a few say he died an unbeliever. Most commentators however, discount the story since this chapter is Makkan while revelations were written down only in Madinah. The story therefore, stands discredited.

Asad comments on the term ‘best of creators’: “As Tabari points out, the Arabs apply the designation ‘creator’ to every artisan (saani`) – a usage also current in European languages with reference to the ‘creation’ of works of art and imagination.”

19. Ibn Kathir points out that often in the Qur’an when Allah mentions the creation of man, He also mentions the creation of the heavens and the earth.

As for the word “taraa’iq”, ‘paths’ is only one of the several possible meanings. Ibn Zayd interpreted it as “heavens.” That is, the seven heavens (Ibn Jarir, Ibn Kathir). The linguist Abu `Ubaydah has said: “taaraqta as-shayy” means you placed some of a thing over others. The heavens have been called “tara’iq” since they are one upon another in layers. But the possibility exists that it is ‘paths’ that is meant (Qurtubi). Zamakhshari is divided between “layers” and “paths.”

An additional implication is that by “taraa’iq” the allusion is to the paths of the cosmological objects (Alusi).

20. That is, He is aware of what goes in or what goes out. The seven layers do not prevent Him from knowing what goes on anywhere within or without them (based on Ibn Kathir).

21. Although he was in the 13th Christian century, Imam Razi knew that water from the seas rises above into the atmosphere (leaving behind the impurities), where, with time, it condenses, and then as it gets weightier is brought down as rain.

From across the continent (Spain) Qurtubi had the same statements to make.

22. The “laam” of “la-qadirun” is laam al-ta’keed. Here it has been expressed with “easily” – in effort to express, in an indirect manner, Allah’s Power (Au.).

23. Allah is capable of taking away the rain itself to other areas, or the rain water to flow away entirely instead of staying on the surface of the earth, or go down deep for man to be able to reach (Ibn Kathir).

Yusuf Ali elaborates on the rain cycle: “Normally the rain comes well distributed; it soaks into the soil; the moisture is retained for a long time in all high grounds; it soaks and penetrates through many layers of soil and forms the architecture of physical geography; the retentive powers of higher soil enables rivers to flow perennially even where, as in India, the rainfall is seasonal and confined to a few months in the year. Another form in which water comes down from the sky according to due measure is in snow and hail: these also have their place in the economy of air and soil. Were it not for snow and glaciers in the higher mountain regions, some of the rivers would fail in their abundant flow. As wonderful as the supply of water and moisture is its drainage. It returns to the sea and air in all sorts of ways, and the formation of mist and clouds repeats the cycle. Were it not for the drainage and the clearance of the waters, we should have floods and water logging, as happens when the normal process of nature is temporarily obstructed. The same thing happens when the rain comes down and in other than due measure. These abnormal conditions also have their value. But how grateful should man be for Allah’s gifts in the ceaseless process of nature on such an enormous scale!”

In our times (2010) so much rain fell within a day or two in Pakistan that an area equal to Britain was under water for several weeks. It was followed by rains in Australia where an area equal to France and Germany combined together was under water for a couple of weeks.

24. The two trees, of dates and grapes, have been chosen for mention because the Arabs of that time were familiar with them, and accorded them preference over most other fruits (Ibn Jarir).

25. The allusion is to the olive tree (Ibn Jarir).

26. “And (We brought out) a tree which springs forth from Mount Sainaa’”: This is another way of saying, “issues forth from a mountain which gives forth trees.” Further, (Sinai of English) is pronounced both as Sainaa’ as well as Seenaa’ in Arabic (as also “Seeneen”: Zamakhshari). And, some, like Ibn `Abbas and Mujahid, have thought that at this point the allusion by the word “Saina’” is to the blessed nature of the Mount. There have been other interpretations too (Ibn Jarir). According to Ibn Zayd, Tur is the name of a chain of mountains that extends from Egypt to Ayla (`Aqaba) – Qurtubi.

It is also thought that the textual “toor” stands for a mountain that is covered by trees. If it is entirely rocky supporting no plant life then it is known as “jabal” (Ibn Kathir).

27. The textual word “sibgh” lends several connotations. When it is said, “sabagha-at-ta`aama” it would mean he rendered the food savory; or, he colored it; or, offered something as seasoning for the food presented, e.g., sauce or vinegar. Tropically, as E.W. Lane has pointed, it meant to the Arabs ‘altering of a thing.’ Thus, with a single word, the Qur’an alluded to various uses of the olive (Au.).

28. In a report preserved by Ahmad, the Prophet has recommended the consumption of olive oil and its use for cooking purposes for, as he said, “It is from a blessed tree” (Ibn Kathir).

Medically it is quite well established that olive oil produces less cholesterol in the body and hence causes less heart attacks. People of the geographical area where it is consumed report less occurrence of cancer also. A thorough research is still due (Au.).

Mawdudi writes: “(Olive oil is) the most popular product in all the lands surrounding the Mediterranean Sea. The olive tree lasts for one and a half to two thousand years. (Older commentators say “several thousand years”: au.). Olive trees live for so long that on the basis of the height and breadth of some in Palestine it is estimated that they date back to the days of the Prophet Jesus (peace be upon him).

The olive tree is mentioned here in association with Mount Sinai. This is presumably because the original habitat of the olive tree is Mount Sinai which in turn is the most prominent place in that region.”

It might also be noted here that that the present day Israeli government, mercilessly uproots olive trees in occupied Palestine, and prevents the Palestinians – through a variety of governmental decrees - from planting new ones, right at a time the West hypocritically sheds tears at the uprooting of any tree anywhere in the world. Such is their hatred of Islam and Muslims. At the moment (2011), they are almost going nuts from the fear of Islam and Muslims (Au.).

29. Mechanized life cuts some people off the natural world of realities. Yusuf Ali reminds them about Allah’s favors through the cattle: “From cattle we get milk and meat, also from their skins we make leather for shoes, boots, straps, saddlery, and numerous other uses; from camel’s hair and sheep’s wool we weave cloth, hangings, carpets, etc.; from the horns of cattle we make cups and articles of ornament or use; and camels, horses, donkeys, mule etc., are used for riding, carrying loads, and drawing vehicles.”