260. One opinion is that the allusion is to the birth of Adam's progeny, generation after generation, and rising of Prophets among them. The testimony in this case, by the progeny, would be to the signs of Allah's oneness that are spread all over. The preferred meaning however is as follows (Shanqiti).

Tirmidhi has a hadith that he has narrated as a commentary over this verse. Abu Hurayrah says the Prophet (saws) said:

لَمَّا خَلَقَ اللَّهُ آدَمَ مَسَحَ ظَهْرَهُ فَسَقَطَ مِنْ ظَهْرِهِ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا مِنْ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَجَعَلَ بَيْنَ عَيْنَيْ كُلِّ إِنْسَانٍ مِنْهُمْ وَبِيصًا مِنْ نُورٍ ثُمَّ عَرَضَهُمْ عَلَى آدَمَ فَقَالَ أَيْ رَبِّ مَنْ هَؤُلَاءِ قَالَ هَؤُلَاءِ ذُرِّيَّتُكَ فَرَأَى رَجُلًا مِنْهُمْ فَأَعْجَبَهُ وَبِيصُ مَا بَيْنَ عَيْنَيْهِ فَقَالَ أَيْ رَبِّ مَنْ هَذَا فَقَالَ هَذَا رَجُلٌ مِنْ آخِرِ الْأُمَمِ مِنْ ذُرِّيَّتِكَ يُقَالُ لَهُ دَاوُدُ فَقَالَ رَبِّ كَمْ جَعَلْتَ عُمْرَهُ قَالَ سِتِّينَ سَنَةً قَالَ أَيْ رَبِّ زِدْهُ مِنْ عُمْرِي أَرْبَعِينَ سَنَةً فَلَمَّا قُضِيَ عُمْرُ آدَمَ جَاءَهُ مَلَكُ الْمَوْتِ فَقَالَ أَوَلَمْ يَبْقَ مِنْ عُمْرِي أَرْبَعُونَ سَنَةً قَالَ أَوَلَمْ تُعْطِهَا ابْنَكَ دَاوُدَ قَالَ فَجَحَدَ آدَمُ فَجَحَدَتْ ذُرِّيَّتُهُ وَنُسِّيَ آدَمُ فَنُسِّيَتْ ذُرِّيَّتُهُ وَخَطِئَ آدَمُ فَخَطِئَتْ ذُرِّيَّتُهُ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

"When Allah had created Adam He stroked his back. His entire progeny that He was to create fell out. He placed a bright spot of Light between the two eyes on everyone's face. Then He presented them to Adam. Adam enquired: "Who are these O my Lord?" He told him that they were his progeny. Adam spotted one among them whose spot of bright light attracted his attention. He asked: "Who is this my Lord?" He answered: "This is one of your progeny to appear close to the end who'd be called Da'ud." He asked: "What age have you determined for him my Lord?" He was told that it was sixty years. Adam said: "My Lord! I gift forty years of my life to him." When Adam had completed his term and the angel of death appeared before him, he asked him whether another forty years of his age were still not in store. The angel reminded him that he had gifted away forty years of his life to his son Da'ud. Thus, (the Prophet added), Adam contested and his progeny contests. Adam forgot and his progeny forgets. Adam committed an error and his progeny commits errors."

Hakim has also narrated this hadith by another route grading it as Sahih by the criterion of the Sheikhayn although they did not narrate it themselves (Ibn Kathir).

The above hadith, although brought by Tirmidhi as a commentary on the verse under discussion does not mention the compact taken from Adam's progeny. There are other ahadith that do, but they are, as pointed out by Ibn Kathir, weak of narrators. Nevertheless, there is one in the Musnad narrated by Imam Ahmad's son, as well as in Ibn Abi Hatim, Ibn Jarir, Ibn Marduwayh reported by Mujahid, `Ikrimah, Sa`id b. Jubayr, Hasan, Qatadah, Suddi and others that speaks of the compact. Yet another hadith is in Ahmad, reported by Ibn `Abbas, as well as in Nasa'i and Hakim, who declared it as of the same quality as one of the Sahihayn. It says the Prophet said:

أَخَذَ اللَّهُ الْمِيثَاقَ مِنْ ظَهْرِ آدَمَ بِنَعْمَانَ يَعْنِي عَرَفَةَ فَأَخْرَجَ مِنْ صُلْبِهِ كُلَّ ذُرِّيَّةٍ ذَرَأَهَا فَنَثَرَهُمْ بَيْنَ يَدَيْهِ كَالذَّرِّ ثُمَّ كَلَّمَهُمْ قِبَلًا قَالَ { أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا .. إلى .. أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ }

"Allah took the compact from Adam's progeny in (a place called) No`man on the day of `Arafah bringing out everyone who was to take birth, like ants, assembling them before Himself and taking the compact speaking to them directly." Then the Prophet recited this verse (Ibn Kathir, Manar and others).

As for the difference between the Qur'anic passage (which says Allah took compact from the offspring brought out from Adam's progeny) and the traditions (that speak of Allah bringing out Adam's progeny from his back), the difference is of no consequence, because, as Jurjani has pointed out (Ibn al-Qayyim, Manar), both give different details and complete the narration when taken together.

Hasan's interpretation of the verse, however, with Ibn Kathir himself inclined towards it, is that a direct speech between Adam's progeny and Allah might not have taken place, rather, the episode might be expressive of a condition obtained, viz., an instinctive cognition of the fact of Allah's Lordship being placed in them. Zamakhshari is of the opinion that the episode is in essence metaphorical (e.g., "When We wish a thing to come into being We say to "it", ‘Be' and it is" in this verse "the thing to be created" is addressed although, non existent). [Qadi Baydawi was also of the same opinion: Alusi].

In this instance the allegory expresses the truth that belief in Allah as the Lord of the worlds is implanted in the very nature of man. So that, the Prophet said:

كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ

"Every new soul is born on fitrah."

Another hadith says:

وَإِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ كُلَّهُمْ فَأَتَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ

"(Allah says), ‘I created My slaves hunafa' on pure Tawhid. Then came the Satans who broke them away from their religion.'"

A third hadith in the Sahihayn says

,

يُقَالُ لِلرَّجُلِ مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ أَرَأَيْتَ لَوْ كَانَ لَكَ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ أَكُنْتَ مُفْتَدِيًا بِهِ قَالَ فَيَقُولُ نَعَمْ قَالَ فَيَقُولُ قَدْ أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ ذَلِكَ قَدْ أَخَذْتُ عَلَيْكَ فِي ظَهْرِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي

"A man of the people of the Fire will be asked on the Day of Judgment, ‘Do you think you would ransom anything from the earth to escape punishment?' He will answer, ‘Yes.' Allah will say, ‘I asked you for something simpler. I took compact of you while you were still in Adam's loins that you will not suggest partners unto Me. But you would not accept less than suggesting partners unto Me.'" Manar).

Mufti Shafi` adds: The system of bay`ah resorted to by the Sufis has its justification in this verse as well as several others such as verse 10 of surah al Fath, as also in a few traditions.

261. According to some commentators, the preceding "Yes" is from the souls but "We" stands for Allah in which case the sentence would be rendered as "We took the covenant" (Au.).

262. Thanwi clearly displays his impatience with the rationalists when he writes: If it is asked, ‘How could so many (billions) be placed anywhere?' The answer is, ‘They might have been reduced to the size of ants.' And if it is asked, ‘How could such tiny ones be endowed with reason and intelligence?' The answer is, ‘Are not the ants intelligent enough?.'

If the placement of billions on a single platform is incredible, more incredible is that a single cell invisible to the human eye has a tiny nucleus within it, which contains (apart from other things) the DNA strands made up of some 3-4 billion molecules called nucleotides (Au.).

263. Majid writes: "Thus was the covenant of Monotheism inscribed, not like the covenant of Israel upon the tablets of stone but impressed upon the heart, the soul, of man. That this will to acknowledge and obey the One God forms part of man's rational nature has at long last been recognized by the anthropologists who have now come to believe that instead of monotheism being a development of primitive polytheism the latter itself is a degeneration of the former... ‘Evolutionary' ethnologists and anthropologists of the nineteenth century presupposed the primeval human culture as utterly barbaric and bewilderingly polytheistic or animistic. Later ethnological researches have, however, completely reversed this conclusion. ‘The startling reports of Andrew Lang on the original monotheism of these Pygmies and related tribes, belonging, like them, to Primeval culture, marked a new epoch in ethnological research. The Viennese ethnologist, Prof. Father W. Schmidt (now working at the Ethnographic museum of the Vatican) collected all data and reports, referring to the subject. The result of this undertaking supported Andrew Lang's ideas on the broadest basis. Monotheism appears to be really a the very beginning of religious thought ... The point which mostly concerns us in these studies is the fact that monotheism is found to have been the original form of religion.' (Ehrenfels, The Islamic Culture, Hyderabad, Deccan, Oct. 1940, pp. 436, 437)."

264. (Although obviously general in application: Au.) speculations abound over whom the verse could allude to. Ibn Mas`ud, Ibn `Abbas, `Ikrimah and others have said that the reference is to an Israeli called Bal`am although `Abdullah ibn `Amr and Kalbi have said that it is Umayyah ibn abi Salt who has been referred to (Ibn Jarir).

"Balam (was) of the Canaanite race... (His) story occurs in the Bible (Nu. 22 24)" Majid.

Ibn Kathir adds: Perhaps what was meant when Umayyah ibn abi Salt was named is that the example fitted him well. It is said that the man had obtained a good amount of knowledge of the previous religions which he expressed in his poetry to the extent that when the Prophet heard some of his poetical pieces he said: "His poetry believed but his heart denied." When offered Islam he deferred the decision until his death (Ibn Kathir, Alusi).

A third person, No`man has also been named who had adopted asceticism before the Prophet's advent. When the Prophet told him about his mission, he asked him what his religion was. The Prophet told him: "It is that of unadulterated Oneness, that of Ibrahim." The man replied that he too was on that religion. The Prophet told him: "You are not. You have introduced some new elements and left out some." But the man would not believe. Instead, he travelled to Syria to seek military aid from the Roman emperor for a campaign against the Prophet. He failed in securing the aid and so, chose to remain there for 8 long years before giving up his ghost (Ibn Kathir, Alusi and others).

Imam Razi points out that, this is one of the toughest verses for those who posses a good knowledge of Islam.

265. The meaning is, had he lived up to his knowledge, We would have surely raised him, in conformity with Our will and Law, to spiritual eminence.

266. "Love of this world is the source of all errors" (Alusi).

267. Majid writes: "`Hawa' is not simple desire, but ‘blamable or evil inclination.'"

268. Asad writes: "Because his attitudes are influenced by what his earth bound desires represent to him as his immediate "advantages" or "disadvantages", the type of man alluded to in this passage is always whatever the outward circumstances a prey to a conflict between his reason and his base urges and, thus, to inner disquiet and imaginary fears, and cannot attain that peace of mind which a believer achieves through his faith."

269. At this point Sufi commentators Alusi and Thanwi come down heavily upon the pseudo Sufis who have made a profession of the discipline, following their lust.

Sayyid expands upon the subject. He writes: "This is the example of him whose knowledge (of Islam) does not free him from overburdening material inclinations and carnal desires. The man clings to the earth and is unable to free himself from its pull. He follows his desires, so Satan follows him, accompanying him wherever he goes .. in fact, leading him up by the halter of his carnal desires...

"The Qur'anic method does not consist in the description of ‘doctrines and beliefs' in the fashion of a few concepts for easy chair study. This kind of knowledge will never succeed in the growth and development (of an individual). This cold knowledge will not be able to hold its ground against carnal desires...

"The Qur'anic method of presentation of this religion is also not as an ‘Islamic System' that can be studied as a discipline is studied nor as a ‘System of Law,’ nor as an ‘Economic System,’ nor any ‘ism’ of that sort. It presents this religion as a faith that is dynamically progressing, living and life giving, raising and elevating. It prompts to action for the fulfillment of its demands immediately as it settles in the hearts. It awakens dead hearts, prompting them to action. It re awakens the faculties of response to the nature on which it has been created so that the soul becomes conscious of the covenant made in its pre natal existence. It raises high his aims and objectives, not letting him incline toward the earth in the least."

270. Alusi's comments running over several pages can be shortened in a word: The allusion is to those who will (throughout human life on this planet) insist on disbelief, which happens to be in the knowledge of Allah.

Some leading scholars have said that (in the light of another verse, which is clear of meaning [51: 56], "And We have not created the Jinn and the mankind but that they should worship Me"), the allusion here could only be to those who in Allah's knowledge choose to disbelieve not because they are forced to do that, rather because they make a decision that way.

Shabbir adds: The laam of this verse [in li ya`budun] could be understood as the laam al ghaayah [laam of purpose], whereas the laam of the verse under discussion [in li jahannum] as laam al `aqibah [the laam of consequence]. Although the majority of scholars have said that both the lams are for ghaayah [purpose] but that of li ya`budun is tashri`i [legal], whereas that of li jahannum is takwini [creative universal].

[The above was a parenthetical remark introduced by us from Shabbir (Au.)].

Nevertheless, Alusi continues, most commentators have believed in the apparent words, adding ahadith, (as in the notes that follow), that speak of pre destination of things. However, this is a very difficult topic that requires a lengthy discussion, shortened to one sentence by some of the Masha'ikh who said: "A man is free to choose by his free will, that which has been pre ordained." Alusi concludes with Imam Ghazali's words: "If you say, ‘With reference to myself I find that if I willed to perform a deed, I could, or, if I willed to drop it off, I could drop it off; then, that would make the deed my own earning without an outside intervention' if you say that, then the answer would be, ‘Admitted you find that kind of feeling in your heart. But, do you also find in your heart that if you willed you could will, but if you did not wish to will, you would not will?' In other words you have no choice when it comes to your own will. It acts entirely independent of you. And, since your acts follow your will, which itself is free to act on you, it amounts to you being forced to act by a choice which [only] apparently enjoys freedom" (Slightly reworded). This of course, Alusi hastens to add, does not simplify the issue, and accordingly, he states that he has devoted a whole book to this subject.

271. Rashid Rida writes: When the word "heart" is used with reference to the physical body, it stands for the piece of flesh in the breast of a man. Otherwise it refers to a man's understanding, knowledge, perceptive faculty, or the seat of emotions.

Confirmed latest findings are that the heart has a mind of its own within it (Au.).

272. Rashid Rida lends his support to Alusi's commentary above (no. 270) and adds his own explanation that could be abridged as follows: They have hearts that are incapable of understanding that which should be understood, including, by default, that which should get priority, viz., the demonstrative proofs leading to Truth. They have eyes with which they do not see things that need to be recorded, including, by default, what should get priority, viz., the outspread evidences that lead to Truth. They have ears with which they hear nothing of the revealed knowledge in the manner they deserve to be heard. Eventually, they will admit that they were on the wrong in not employing their faculties of the mind to good purposes. They will say on Judgment Day (67: 10):

لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ [الملك : 10]

"Had we heard and contemplated, we would not have been among the companions of the Fire." Although, to be fair, the verse is equally applicable to those Muslims who do not use their faculties diligently and so are quick to consign non Muslims to Hell, and themselves to Paradise, even if they are steeped in evil deeds, and, consequently, forced to bank on the dead for salvation through intercession.

273. Asad comments: "... animals follow only their instincts and natural needs and are not conscious of the possibility or necessity of a moral choice."

Majid adds: "Cf. the OT: ‘The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider' (Is. ‘: 3)."

274. The Prophet said in a hadith recorded by Muslim:

كَتَبَ اللَّهُ مَقَادِيرَ الْخَلاَئِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ - قَالَ - وَعَرْشُهُ عَلَى الْمَاءِ

"Allah decreed the decrees of the creations fifty thousand years before their creation. His `Arsh was then on water."

Another hadith of Muslim reports `A'isha (ra) as saying:

تُوُفِّىَ صَبِىٌّ فَقُلْتُ طُوبَى لَهُ عُصْفُورٌ مِنْ عَصَافِيرِ الْجَنَّةِ فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « أَوَلاَ تَدْرِينَ أَنَّ اللَّهَ خَلَقَ الْجَنَّةَ وَخَلَقَ النَّارَ فَخَلَقَ لِهَذِهِ أَهْلاً وَلِهَذِهِ أَهْلاً

"A child died and I said, ‘Good luck for it: a bird among the birds of Paradise.’ He said, ‘Are you not aware that Allah created Paradise and the Fire and then created a people for this and a people for that?’”

(Ibn Kathir has a longer version, but we have taken from Muslim: Au.).

The Sahihayn have another report which says (about the embryo):

ثُمَّ يُبْعَثُ إِلَيْهِ مَلَكٌ فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ فَيُكْتَبُ رِزْقُهُ وَأَجَلُهُ وَعَمَلُهُ ثُمَّ يُكْتَبُ شَقِىٌّ أَوْ سَعِيد



"... Then Allah sends an angel to it who decrees four things: His sustenance, age, deeds and whether he will be a lucky one or wretched" (Ibn Kathir).

Rashid Rida however strongly disagrees with the standard opinion stated by Imam Razi, Qurtubi, Ibn Kathir and others. He says that their destiny to Hell would be entirely dependent on their choice in this world. Allah gave them intellectual powers, but they refused to employ them to good purposes. The Qur'an has said at another place about them (46: 26):

وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ [الأحقاف : 26]

"We established them in (those lands) just as We have established you in (this land). And We made for them the power of hearing, sight and heart. But of no use for them were their hearing, sight and hearts when they disputed the signs of Allah."

Eventually they would admit that the fault was theirs. Once in the Fire they will cry out (67: 10, 11):

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (10) فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ [الملك : 10 ، 11]

"Had we given the ear, or used our heads, we would not have been the companions of the Fire. Thus they would admit their error."

We have dealt with the question of Qada' and Qadr largely as the commentators have done at various points in this work. The view point of the Ahl al Sunnah lies between the two extremes of the Mu`tazilah and the Jabriyyah. Admitting freedom to choose would imply denial of Allah's fore knowledge. Consequently, it would mean Allah does not know what's going to happen at any given time in the future. That obviously is unthinkable. In that event the universe cannot run on an ordered pattern: if it would run at all. On the other extreme, admitting pre destination (in the absolute sense) would mean reducing the humans to automats and the universe to a clock work. The truth lies in between which happens to be the position adopted by the Ahl al Sunnah. Yet, difficulties remain. We shall therefore, Allah willing, attempt a fuller explanation later in this work (Au.).

275. Asad comments: "This passage connects with the mention, at the end of the preceding verse, of ‘the heedless ones’ who do not use their faculty of discernment in the way intended for it by God, and remain heedless of Him who comprises within Himself all the attributes of perfection and represents, therefore, the Ultimate Reality. As regards the expression al asma al husna (lit. "the most perfect [or "most goodly names"), which occurs in the Qur'an four times – i.e. in the above verse as well as in 17: 110, 20: 8, and 59: 24 it is to be borne in mind that the term ism is, primarily, a word applied to denote the substance or the intrinsic attributes of an object under consideration."

But Shabbir sees a deeper connection: After the mention of the "heedless" unbelievers, the Qur'an warns the believers that they should beware of heedlessness. And the best cure for heedlessness is Allah's remembrance. Therefore He should be called, and called by the best of Names, while the callers shun the company of those who dispute His Names.

The Prophet has said:

لِلَّهِ عَزَّ وَجَلَّ تِسْعَةٌ وَتِسْعُونَ اسْمًا مِائَةً إِلاَّ وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ

"Allah has ninety nine Names a hundred, less one. Whoever comprehended them entered Paradise" (Ibn Jarir).

However, Ibn Kathir adds, His Names are not limited to ninety nine.

[What is meant by the hadith then is that, of the many names that Allah has, if someone comprehended ninety-nine, he will be rewarded with Paradise: Au.].

That Allah has more than ninety-nine Names is supported by a hadith in Ahmad narrated by Ibn Mas`ud and declared Sahih by Ibn Hibban, which says that the Prophet said:

مَا أَصَابَ مُسْلِمًا قَطُّ هَمٌ أَوْ حُزْنٌ، فَقَالَ: اللَّهُمَّ إِنِّي عَبْدُكَ، وَابْنُ عَبْدِكَ، وَابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ بَصَرِي، وَجِلاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلا أَذْهَبَ اللَّهُ هَمَّهُ، وَأَبْدَلَهُ مَكَانَ حُزْنِهِ فَرَحًا هَذِهِ الْكَلِمَاتِ؟ قَالَ:بَلْ بَلَى، يَنْبَغِي لِمَنْ سَمِعَهُنَّ أَنْ يَتَعَلَّمَهُنَّ.

"No one was ever struck with an affliction or grievous affair, and he said, ‘O Allah, I am Your slave, the son of a slave father and slave mother, my forehead lock of hair is in Your hand, You are the Doer of Your command, just in Your judgment, I beseech You by every Name that is Yours, by which You named Yourself, or revealed it in a Scripture, or taught anyone of Your creations, or retained it in Your knowledge of the Unknown ... that You should make the Exalted Qur'an the spring of my heart, the Light of my breast, the dispeller of my sorrow, the remover of my affliction,' (no one said these words) but Allah will remove his affliction and grief replacing it with tranquility.’ It was asked, ‘O Messenger of Allah. Why should we not learn this (supplication)?’ He replied, ‘Indeed, everyone who heard of it ought to learn it.’”

The hadith is also recorded by Ibn Hibban. (Ahmad Shakir has graded it Sahih: S. Ibrahim). In fact Abu Bakr ibn al-`Arabiyy has written in his commentary on Tirmidhi that some scholars have worked out a thousand Names for Allah from the Qur'an. Some have said that no limits can be imposed (Ibn Kathir, Shawkani, Manar).

Allah's Names, as pointed out by Rashid Rida and others, are tawqifi: that is, they can be known only through revelation. Hence, unless proven by the Qur'an or hadith, they cannot be relied upon as authentically His Names. Tirmidhi and others have listed the ninety nine Names, but as pointed out by several scholars, not all of them are from the Qur'an and hadith (Au.).

276. Such as to say,

يَا حَيُّ يَا قَيُّومُ

"O the Living One, the Self existing by Whom all exist," or,

يَا حَنَّانُ يَا مَنَّانُ

"O the Gracious, the Bestower without end," etc. (Au.).

277. Asad comments: "I.e., by applying them to other beings or objects or, alternatively, by to trying to "define" God in anthropomorphic terms and relationships, like "father" or "son" (Razi)."

278. It is generally believed that the verse is alluding to the Prophet's followers, especially the first generation Muslims, which makes the passage that follows equally applicable to the later day believers (Au.).