43. Depending on how “nujum” is understood, the translation can vary.

Ibn `Abbas thought that the allusion is to the fact of the Qur’ān being sent down “munajjam” and hence the word meaning of “nujum” is “separately, in parts, etc.” However Mujahid, Qatadah (and Hasan: Ibn Kathir) have adopted the preferred meaning of “nujum” as “stars” and of “mawaaqi`” as their falling, (or their locations: Ibn Kathir) which will happen at the final Hour (Ibn Jarir Qurtubi, Ibn Kathir).

Most commentators see the legitimacy of both the explanations (Au.).

Asad expounds: “The term mawqi` (of which mawaaqi` is the plural) denotes the ‘time [or ‘place’ or ‘manner’] at which something comes down.’ Although many of the commentator think that the phrase ‘mawaaqi` annujoom’ relates to the break-up of the stars at the Last Hour. Ibn `Abbas `Ikrimah and Suddi were definitely of the opinion, strongly supported by the subsequent verses, that this phrase refers to the step-by-step revelation of – or coming down in parts (nujum) – of the Qur’ān .. By ‘calling to witness’ the gradual manner of its revelation, the Qur’ān points implicitly to the astounding fact that it has remained free of all inconsistencies and inner contradictions (cf. 4: 82..) despite all the dramatic changes in the Prophet’s life during the twentythree years of the ‘unfolding’ of the divine writ: and this explains, too the subsequent parenthetic clause (verse 76).”

44. “Maknoon” has two possible meanings: (a) hidden, and, (b) well- guarded. Both fit the noun that they qualify (Au.).

45. The allusion by the Book is to the Lawh al-Mahfuz (Razi).

46. The allusion is to the Book in the heavens which none touches but angels (Ibn `Abbas, Sa`eed b. Jubayr `Ikrimah, Mujahid and others: Ibn Jarir, Ibn Kathir).

The pagans alleged that the Qur’ān is a Satanic revelation. Allah refuted them by saying that only the purified (angels) touch it, never the devils (Sayyid).

Nonetheless, in view of a few ahadīth some scholars have said that the written Qur’ān may not be touched but by those in a state of purity, (i.e. those in wudu: Au.). One hadīth is in Imām Malik’s Muwattaa’ :

`Abdullah b. Abi Bakr al-Hazm reported that in the letter that the Prophet wrote to `Amr b. Hazm he mentioned), “Let none touch the Qur’ān but he who is in a state of purity.” Ibn Kathir adds that the chain of narrators of this report is questionable.

Shawkani and Alusi quote from Hakim’s Mustadrak that once when Salman al-Farsi was requested by some acquaintances to recite the Qur’ān for them, and offered to make wudu, he said that there was no need for ablution since he was after all, not going to touch the mushaf.

We might add here that there are other ahadīth that confirm the Prophet’s directive. One is as follows :

`Abdullah ibn `Umar reported as recorded by Tabarani in two of his books, that the Prophet said “Let none but a person in a purified state touch the Qur’ān.” Another report in Tabarani, which is quite trustworthy, says `Uthman b. Abi al-`Aas, who was a young man then said, “We went up to the Prophet as a delegation.

They found me – although the youngest - as the most learned of the Qur’ān and given preference because of my memorization of Surah al-Baqarah. The Prophet told me, ‘I place you as the Imām of your group although you are the youngest of them. Now, do not touch the Qur’ān unless you are in a state of purity’” (Au.).

The great majority have believed that none but a “taahir” may touch the mushaf such as, Ibn Mas`ud, Sa`d b. Waqqas, Sa`eed ibn Zayd, `Ataa Zuhri, Nakha`ee, Hakam, Hammad Malik, Shafe`ee and others. One of the two opinions of Abu Haneefah is that one could touch the outer cover the sides, or areas that do not carry the original text (Qurtubi).

Fiqh Rules and Aadaab Alusi writes that one may not recite the Qur’ān with a stinking mouth.

It is makruh to do so. It is also recommended that the recitation of the Qur’ān is done in a clean place, the reciter facing the Qiblah, reciting with complete presence of mind from a state of complete self-composure reciting unhurriedly, pondering over the meanings, in a pleasant tone and weeping or with a humble heartbroken face. He is also directed not to place the mushaf close by during intercourse, unless it is covered not place any other book on top of it and not turn its pages with a finger wetted with saliva.

Those were the aadaab. Except for the Maliki school of thought, all others agree that the Qur’ān should not be touched from a state of impurity major or minor, and that if someone who is reading it, and is not in ablution may use a piece of wood or some such artifact to turn its pages.

Malikiyyah make the exception that if it is a Qur’ānic class, then girl-students may recite the Qur’ān before a teacher, even if they are undergoing the cycle, for the fear that they might forget what they have so far memorized.

Otherwise, all schools agree that a woman undergoing menstruation or a man or woman who has had intercourse may not recite the Qur’ān, not even from memory without a ritual bath, far from touching it. However, the above applies to masaahif and not to other religious books which contain Qur’ānic quotations.

Someone in a state of major or minor impurity, may read such materials, but take care not to place a finger on the Qur’ānic Arabic text.

This would also apply to such Tafsir works that contain more of explanatory notes than Qur’ān text. They are not masaahif per se. That said, it is for extreme circumstances, otherwise, it is not at all advisable – for men - that they should read a religious text containing Qur’ānic Arabic texts while in the state of major impurity (Au.).

47. The textual word “hadeeth” has both the connotations of “discourse” as well as “new.” The Qur’ān – although Qadeem - is new in two senses:

when compared to older revelations and, for the fact that whenever it is recited, it sounds new, which every Arabic knowing person has no difficulty acknowledging (based on Razi’s long note).

48. The translation reflects one connotation of the word, which has Zamakhshari’s backing. But, as usual and as shown by Razi and others many other meanings and interpretations are possible (such as “disdain”) without any conflict between them (Au.).

49. That is, your denial of the Qur’ān, seems to be your way of giving thanks for the provision bestowed on you (Shawkani, quoting Wahidi).

There are instances of the word “shukr” used in the sense of provision.

`Ali ibn Abi Talib and Ibn `Abbas held this opinion (Ibn Jarir, Zakmakhshari Ibn Kathir). The opinion of Ibn `Abbas is in Bukhari (Au.).

In fact, adds Ibn Jarir, there is a hadīth to this effect :

The Prophet said in reference to the Ayah, “Your thanks (of this reference) is that you say ‘We have been rained because of the moon falling into a certain sphere, or because of such and such a star.’” A third opinion – as expressed by Hasan (al-Busri) – was, “Evil are a people who drew no (spiritual) provision from the Qur’ān but denial” (Ibn Jarir, Ibn Kathir, Shawkani in parts and Alusi).

Qurtubi, Ibn Kathir and Alusi add a few more ahadīth on the nature of disbelief in Allah through attribution of an independent role to nature and natural laws :

Zayd b. Khalid al-Juhani reports:

One day in Hudaybiyyah the Prophet offered the Fajr Prayers under a sky that had rained the previous night. When he was through with the Prayers he turned to the people and said “Do you know what says your Lord?” They said, “Allah and His Messenger know best.” He said “He says, ‘Some of My slaves became believers by the morning while others became unbelievers in Me. As for him who said “We were rained by Allah’s grace and His mercy” are believers in Me and disbelievers in stars. As for those who said, “We received rain because of the position of the stars (in the heavens)” – he is the one who disbelieved in Me and believed in stars.’” The hadīth is in Sahih works also.

Another hadīth puts it slightly differently.

It is in Muslim. The Prophet said, “Allah does not send down a grace from the heaven but a group of people become unbelievers.

Allah sends down the rain but they say, ‘(It happened) because of such and such a star.’” It is reported that `Umar offered Prayers for rains and then asked `Abbas as to how many days were left - according to the Jahiliyy starbased calculations - for it to rain, if it would. `Abbas replied that by those calculations seven days were left. But it rained before the seventh day and `Umar remarked, “This is by Allah’s grace” (Ibn Jarir, Qurtubi, Ibn Kathir).

50. That is, at the time of death.

51. By “we” the reference is to angels (Ibn Jarir). As Allah said in another place :

i.e., “He is the Irresistible, Supreme over His slaves and appoints over you (angels as) guardians till, when death comes upon one of you, Our messengers take away his soul and they fail not.

Then they are restored to Allah their true Protector. Lo! The judgment is His and He is the swiftest of reckoners.”

52. The word “deen” can be alternatively translated as “resurrection.” The argument is, if you deny Hereafter as the permanent abode, then this life should be of permanent nature.

So, why do you not bring back the soul to abide forever? (Razi).

53. That is, bring back the soul. The challenge remains unanswered to this day when every cell in a human body has been – so to say – analyzed and understood for its character and function. But the scientists prefer never to talk about the soul (Au.).

54. Alternative meanings for the word “rawh” are: coolness, mercy comfort, bliss, etc. (Ibn Jarir, Razi Qurtubi, Ibn Kathir).

Razi and Alusi point to another usage of the word in the Qur’ān in the sense of mercy, i.e., “Do not despair of Allah’s mercy. Surely, none despairs of Allah’s mercy but an unbelieving people.”

55. Alternative meanings for the words “rayhaan” are: ease, provision etc. (Ibn Jarir, Razi, Qurtubi, Ibn Kathir).

Many commentators point out that the allusion could be to the fragrant (leaves, flowers, etc.: Razi, Qurtubi) that the angels carry with them when taking the soul of the righteous. This explains, as it has been experienced the fragrance that the corpses of some believers emit immediately after death, lasting quite a while (Au.).

Ibn Kathir offers a few ahadīth at this point in reference to the happenings at death; but not very trustworthy.

One of them, although which Haythami did not look at kindly, has its confirmation from other sources. It is in Ahmed :

`Ataa’ b. Saa’ib said that the first time he knew who `Abd al-Rahman ibn abi Layla was when he saw an old man, white-haired in head and beard, on a donkey behind a coffin. I heard him say “So and so narrated to me from the Prophet that, ‘He who loves to meet Allah, Allah also loves to meet him. While he who dislikes meeting Allah, Allah too dislikes meeting him.’” At that the people began to weep. He asked, “What made you weep?” They said “All of us hate to die.” He said “That’s not what is meant. But rather, it applies to the time death arrives, as Allah said (‘Then, if he is of those drawn nigh; then comfort and fragrance, and a garden of delight’). When he is given this glad tiding he wishes to meet Him while Allah is more loving of meeting him. But (‘But if he was of those who cried lies and of the erring ones, then (for him there is) hospitality of boiling water; and roasting in Hell’).” See Surah Ibrahim, Ayah 27 of this work for a few other relevant ahadīth (Au.).

56. Three rewards have been mentioned against three qualities of a true believer: belief in the kalimah tayyibah, pronouncement of it, and a life confirming with its demands (Razi).

57. The true meaning is, be in peace against any fear of punishment on this Day (Razi, Qurtubi). The allusion could be to Salam at different points of time such as, at death, at the time Munkar and Nakeer arrive and thirdly, when resurrected (Qurtubi).

58. Alternatively, “And, if he is a Companion of the Right, then ‘Peace be upon you, from the Companions of Right,” where the allusion is to angels, wishing him, as they stand at his right side (from Ibn Jarir, slightly abridged, combined and modified).

59. Do not pay attention to the attitude of the unbelievers. That will make you unhappy. Instead, keep yourself busy in chanting Allah’s glory. That is a good way of preparing yourself for the journey to the Hereafter, and avoiding the chagrin caused by the debaucheries of the unbelievers and the ungodly (Shabbir).

What is the difference between العظيم and الأعلى ? Imām Razi explains (at Ayah 74) that العظيم indicates (an entity at) close (quarters), while الأعلى indicates (an entity at a) distance.

Qurtubi, Ibn Kathir, Shawkani and Alusi offer the following hadīth in reference to this last verse :

“When these words were revealed )فَسَبِّحْ بِسْمِ رَبِّكَ الْعَظِيمِ( the Prophet said, ‘place it in your ruku` (deep bow).’ And when the Ayah of Surah al-A`laa was revealed )سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى( he said, ‘place it in your sujood.’” The hadīth was declared weak by Tirmidhi although also found in Abu Da`ud, Nasa’i, and Ibn Majah (Ibn Kathir).

Haythami made no comment on it.

However, both Ibn Hibban as well as Hakim placed this hadīth in their Sahih works (Au.).