37. That is, opened his heart for higher knowledge (ma`rifah), to acknowledgement of His Oneness, submission to his Lordship, and readiness to obey Him (Ibn Jarir).

38. That is, the light of His guidance (Ibn Jarir).

39. The Bible echoes this. Majid quotes from the NT: “He hath blinded their eyes, and hardened their hearts that they should not see with their eyes, nor understand with their hearts, and be converted and I should heal them.” (Jn. 12: 40).

The allusion by the textual “dhikr” is to the Qur’an (Ibn Jarir).

Malik b. Din ar has said that individually, a man is not struck with anything worse than hardness of heart, and collectively a people with removal of kindness from their hearts (Qurtubi).

Thanwi, although a Sufi, cautions that this “hardness of heart” should be understood in contrast with the “openness of the heart” and not in the sense of “its lack of softness” (riqqah). Some people, when they discover that their heart is not soft, become apprehensive that perhaps they suffer hardness of the heart. Such a conclusion, and derivation of such a meaning is incorrect.

40. Qushayri has said that some people have thought that the term “hadith” is in the sense of something new, freshly created. But this is not the sense wherever used in the Qur’an. The words of the Qur’an are “qadim” (eternal, since it is “uncreated”). It is true that an additional meaning of the term “hadith” is “new,” but in Qur’anic usage, it lends the meaning of “new” or “fresh” in reference to the listener or hearer, while it remains “qadim” (in reference to the created world) - Qurtubi.

Imam Razi has a lengthy discourse in favor of this point.

This is because Allah’s speech (kalamuAllah) is an Attribute of Allah (sifah min sifatillah) which is part and parcel of His Person (Au.).

41. That is, as Sa` id b. Jubayr put it, similar to each other and not contradictory or inconsistent (Ibn Jarir).

The allusion could also be to the Qur’anic mention of a thing, a fact, a phenomenon and then its opposite such as, e.g., Paradise against the Fire, good against evil, this world against the Hereafter, a believer against an unbeliever and so on. This “mutashabih” warns Ibn Kathir, is different from the “mutashabihat” (mentioned in 3: 7) which speaks of a particular category of verses.

42. That is, one that repeats its verses, commands, injunctions, stories, admonitions, etc. (Ibn `Abbas, Mujahid, Suddi, Hasan and others: Ibn Jarir).

“Mathani” is the plural of “mathna” which means to repeat and reiterate (Zamakhshari). So an added allusion is that this is a Speech whose recitation is repeated by those who believe in it (Qurtubi).

43. That is, their hearts soften and their bodies become pliant for Allah’s obedience (Ibn Jarir).

The meaning is, when they hear the Qur’anic verses such as those, for instance, that threaten punishment, a shiver runs through their body. And when they hear verses speaking of Allah’s mercy promising rewards, their fear turns into hope and they feel more attracted to His remembrance ( Alusi, Thanwi).

The same thing has been said elsewhere, writes Ibn Kathir. For example (8: 2-4),“Surely, believers are those whose hearts tremble when Allah is mentioned. When His revelations are recited to them, they cause increase in their faith; and they place their trust in their Lord. Those: who perform the Prayer (well) and expend of what We have provided them. These in truth are the believers. For them are ranks with their Lord, forgiveness, and a noble provision.”

There are other verses of this nature. A third meaning comes to us from Qat adah through `Abdul Razz aq who reports him as having said after reciting this verse:“This is the description of Allah’s friends. Their skins shiver, and their eyes shed tears as their hearts find peace through Allah’s remembrance. Allah did not describe them as those who lose their minds (when listening to the Qur’an), or pass out in a swoon. This kind of behavior belongs to the innovators and are straight from Shaytan” (Ibn Kathir).

Preceding Ibn Kathir, Qurtubi expands on this last issue. He reports Asm a’ bint Abi Bakr as saying, “When the Prophet’s Companions listened to the Qur’anic recitation, their skins shivered, and their eyes shed tears.” She was told, “But today when one of the people hears the Qur’anic recitation he falls to the ground unconscious?!” She said, “I seek Allah’s refuge from Shaytan the accursed.”

Alusi adds from Zubayr b. Bakk ar’s Al-Muwaffaqiyyat that `Abdullah b. al-Zubayr said to his mother (Asm a’ bint Abi Bakr), “I have discovered a people better than whom I have never come across any time. They remember Allah and one of them shivers until he swoons because of his fear of Allah.” She replied, “Never sit in their company.” Then she added, “I have seen the Prophet reciting the Qur’an, and I have seen Abu Bakr and `Umar recite the Qur’an but no such thing ever happened to them. Do you think these people are more fearful of Allah than those?”

Sa` id b. `Abdul Rahman al-Jumahi says that `Abdullah ibn `Umar passed by a man who had fallen unconscious while listening to Qur’anic recitation. He asked, “What’s wrong with this man?” He was told, “The Qur’an was recited to him, he was reminded of Allah, and he swooned.” He remarked, “We fear Allah and do not swoon.” Then he added, “Shaytan enters into these people. The Prophet’s Companions never experienced anything of this sort.” `Umar ibn `Abdul `Aziz reports that Ibn S ir in was told about a people who swoon when the Qur’an is recited before them. He said, “(Let there be a test) between us and them. Let one of them sit on a roof with his feet dangling down. Then let the Qur’an be recited to him. If he jumps down, he is genuine” (Qurtubi, Alusi).

Alusi maintains, however, that if some people swoon, it is because of their weakness at the emotional level, over which they have no control, and on which account are perhaps forgivable. If the Salaf never underwent such states, it was because they were deeply knowledgeable (rasikhuna fi al-`ilmi), and strong of mind and heart. He also states that some stray cases of a Companion or two who also underwent such states have been reported, and which he, Alusi, has mentioned in his paper on “Haqiqatu al-Tariqah.” As for the criticism by the Salaf, it was perhaps directed at men who show off (mura’in), or were impious.

For example, we are told of `Umar that once he heard a recitation emerging from a house. He was so affected that he had to seek a wall's support, and wasn't well for a whole month (Au.).

Qurtubi adds a few reports on good effects of the skins shivering with Allah’s remembrance, such as, acceptance of supplication made at such moments. But all of them carry some defect or the other in their chains of narration (Au.).

Also see Al `Imran, verse 125 of this work for some commentary there (Au.).

44. The comparison of rain water with Revelation is quite apt. The previous passage spoke of the cycle of water which, sent down from the heavens, causes life’s renewal which appears in a variety of hue. This verse speaks of the Revelation coming down from the heavens that some hearts welcome. They open up, get activated and bloom with life. On the other hand, hardened hearts receive the guidance just as hard rocks receive rain water. It fails to penetrate (Sayyid).

45. Because their hands will be tied (Zamakhshari), an opinion attributed to the Salaf (Au.).

Taking the torment on the face expresses utter helplessness (Majid).

46. That is, as Asad puts it, 'without any deviousness that could obscure its meaning.'

47. The textual “shakasa” also carries with it the connotation of ill-temper (Ibn Jarir). This opinion is attributed to Mujahid, `At a’ and Ibn Zayd (Qurtubi).

48. “This parable fully depicts the truth concerning tawhid and shirk in every situation of life. A believer’s heart filled with tawhid is one that traverses this journey following a clear guidance. His eyes are fixed upon a single star in the horizon and, therefore, does not miss his direction. He realizes that there is just one source of life, strength and provision; a single source of benefit and loss, and a single source of bestowal and denial. So, he straightens his steps towards this single source, seeking help from this single origin, holding with his hand a single rope anchored to a handle. He is satisfied with his direction towards a single goal and does not remove his eyes off it. He serves a single Master, and so, does what pleases Him and abstains from what displeases Him. In this manner his potentials derive inner strength and remain united. He does, whatever he does, with his full vigor since he is firmly footed on the ground turned towards a single Lord in the heavens” (Sayyid).

Mawdudi writes, “It is not difficult to imagine that if someone has several masters who are at variance with each other, and, at the same time, ill-tempered, each making unreasonable demand on his slave, will jointly leave the slave in a miserable state. Such is the example of shirk and tawhid, several gods to serve and One. It may also be understood that the parable does not apply to images or idols but to living entities who behave as if they are godlings. There is one’s own self, its never ending demands, then the family, friends’ circle, the society, and finally the state. Each behaves as if it is a god and makes incessant demand on the individual. Their contradictory demands keep pulling the individual to this side and that, making his life miserable. Not merely that, but, failing to meet with their demands, if one causes him a heart-break, then the other takes offence. One humiliates, another boycotts, and so on. The man can never please all of them.”

49. After presenting the dilemma of the two, one serving one God, and the other several, it is asked, “can the two be equal?” The polytheist has no answer except for the muted reply that they cannot be equal. So, in response it is said, “Praise be to Allah” who explains it so lucidly (Au.).

50. The difference between “mayyit” (ãíøöÊ) and “ma’it” ( ãÇ ÆÊ ) is that of emphasis. “Ma’it” is one who is to die, maybe tomorrow, maybe later. But “mayyit” is an adjective attached to the noun, like “sayyid” which is a quality (of “leadership” or “chieftainship”) attached to a person thus qualified. The quality in this case is such a permanent feature of the humans, that they are as good as dead (especially, when compared with the true life of the Next: Au.). In short, “mayyit” is someone sure to die (Zamakhshari). The simple “mayt” ( ãíúÊñ َ) on the other hand, is for the dead (Shafi`).

The information that the Prophet is going to die was aimed at his followers: he will not abide with them forever. Yet we find a man like `Umar declaring after the Prophet’s death that he was not dead, and that he would come back (Qurtubi); which explains why this had to be here (Au.).

51. Qurtubi and Ibn Kathir (some of which Alusi shares) write that we have several reports in explanation of this verse. Tirmidhi has one of Sahih status:`Abdullah ibn Zubayr says that Zubayr (b. al-`Aww am) asked (in reference to this verse), “Messenger of Allah. Is there going to be a repetition of disputes and mutual claims, after what we have been through in this world?” When he said yes, Zubayr said, “Then the affair is going to be difficult.”

Ahmad’s report adds that upon being asked by Zubayr the Prophet replied, “Yes, there will be a repetition until everyone restores every other (claimant’s) rights.”

There is another report (which is also presented by Zamakhshari) in words: And, Ibn `Umar says, “I had spent plenty of time believing that the verse, ‘You are sure to die (O Muhammad) and they are sure to die. Then, surely, on the Day of Judgment you will be disputing before your Lord,’ applied to us and the People of the Book. (As for disputes between ourselves) we used to wonder, ‘how can we dispute when our Prophet is same and our Book is same?’ That remained until we saw some of us striking others with the swords on their faces and I knew that it was revealed in our reference."

(Haythami said that this report of Tabarani has trustworthy narrators: Au.).

Ibn Kathir adds Imam Ahmad‘s report (which we take from Majma`: Au.), the Prophet (saws) said, “The first two disputants will be neighbors.”

(The report, which is in Ahmad and Tabar ani has one of the two chains trustworthy: Au.).

And Ahmad’s Musnad has the following hadith: The Prophet said, “By Him in whose hands is my life, disputes will take place to the extent of two goats over why was it that they locked horns.”According to another report, the Prophet saw two goats locked in horns and asked, “Abu Dharr. Do you know what is it they are fighting over?” He said, “No.” He said, “But Allah knows and He will judge between them.”

(Haythami writes: The report is in Ahmad, Bazzar, Tabar ani, but has some weakness in the chain: Au.).

The application of the verse, however, adds Ibn Kathir is general. There will be many kinds of disputants so that, as is reported in Kitab al-Ruh of Ibn Mandah, Ibn `Abbas said that even the body will dispute with the soul, one blaming the other for evil deeds until Allah will send an angel to them. He will say, “You two are like a man who cannot walk but can see, while another can walk but cannot see. Agreeing together, one mounts the other, and the two steal fruit from a tree. So, (the angel will ask), which of them do you think is the wrongdoing?” They will say, “Both.” The angel will say, “You have passed the judgment on yourselves.”

(Quote from Ibn Kathir ends here).

In any case, Alusi writes, the application is general. Accordingly, Ibn Jarir quotes Ibn `Abbas as saying that the true will contend against the false, the oppressed against the oppressor, the unguided against the guided, the weakened ones against the arrogant ones and so on.

And, Tabarani has recorded - through a chain of narrators which is not too bad for reliance - that Abu Ayyub al-Ansari said, “The first to dispute against each other on the Judgment Day will be a man and his wife. By Allah, it is not her tongue that will speak but her hands and legs will bear witness against her in matters involving the rights on her, and his hands and legs will bear witness against him in matters involving the rights on him. Next will be between a man and his servant. They will dispute in a similar manner. Then will come people in business. And, there will be no coins nor any currency except that the wronging man’s good deeds will be given away to the man he wronged. Thereafter tyrants will be brought up, fully chained, and it will be said, ‘Take them all to the Fire.’ By Allah, I do not know whether they alone will enter it, or, as Allah said, ‘And there is none among you but will arrive at it.’”

Ibn Kathir also quotes the above.

We can end with an oft-quoted hadith on the topic. It is in Bukhari:The Prophet said, “Whoever has a wrong on him which he did to his brother involving his honor or something else, may clear himself of it now, before (a day) when there will be neither Dinar nor Dirham (for exchange). If he has a good deed (in his account), it will be taken away from him in proportion to his wrong, and, if he did not have good deeds, then the other man’s wrong deeds will be taken off him and loaded on to the (wrongdoing) man.”