1. Here again there is room for understanding the ma of the text as meaning mun (to be pronounced on the same pattern as “none”), meaning “Him” i.e. Allah. Alternatively, it could be treated as part of the masdariyy sentence that follows in verse 4 as its khabar. Nonetheless, Ibn Mas`ud, Abu Darda’ and Hasan used to recite this verse without the first two letters, i.e., wa ma, the first two claiming that that is how they had heard the Prophet recite it (Ibn Jarir).

The statement of the two Companions is in Muslim (Qurtubi), and in Bukhari. But the majority follow the way it was written in Uthman’s compilation (Ibn Kathir).

Also see note 6 of the previous chapter.

2. Zamakhshari says: Allah has created His creations either as male or as female. As for the eunuch, he is either of the two, since no third sex exists, except that in this case it is a matter of doubt and hence an undetermined and undecided case for us humans with regard to the sex. But Allah knows for sure whether he is a male or female.

The Two Sexes

This emphatic statement of the sixth (12th Christian) century (in explanation of a Qur’anic statement), is supported by modern medical science which confirms that no third sex exists. A hermaphrodite is either male or female (Au.).

Sayyid comments: “In man and the mammals it all starts with a living germ settling in a womb, a sperm which unites with a cell. What is the reason then for this difference in outcome? What is it that says to one germ, "Be a male," and to another, “Be a female?” Discovery of the operative factors does not make the matter any different. ... Is it all coincidence? ... The only explanation is that there is a Controller in charge Who creates the male and the female according to a carefully worked-out plan which has a definite objective. There is no room for chance in the order of this universe. ... Moreover, the male and female division is not limited to mammalian alone: it is applicable to all animate species, including plants. Singularity and oneness belong only to the Creator Who has no parallel whasotever.

“Allah swears by these contrasting aspects of the universe and of man’s creation and constitution that the striving of human beings is diverse, the roads they follow lead to different ends. Hence, their reward is also diverse. Good is not the same as evil, following the right guidance is unlike wrong-doing, and righteousness is different from corruption. Generosity and godfearing are unlike hoarding and conceit. The faithful are unlike those devoid of faith. Variances of ways necessitates variances of destination.”

Sayyid’s comment ends here.

Asad adds: “This, taken together with the symbolism of night and day, darkness and light, is an allusion - similar to the first ten verses of the preceding surah - to the polarity evident in all nature and, hence, to the dichotomy (spoken in the next three verses) which characterizes man’s aims and motives.”

We might add that the Evolutionists are at their wits end to explain why there are two sexes. Their latest emphasis is that the genes are anxious to produce more and more of themselves. They blacken not hundreds but thousands of pages to demonstrate how the genes go to extreme lengths to replicate the biological body that houses them. The question that arises is, why did the genes have taken the longer route of wating for a male to impregnate the female. The female body could have by a simple process biological impregnated the female egg within the female body. To this question, the evolutionists have no answer, and, therefore, have to blacken thousands of pages (Au.).

3. Al-husna (the Good) has been interpreted by Ibn `Abbas, `Ikrimah and Mujahid as khalaf, that is, the good things that Allah has prepared as a reward for righteous deeds. There have been other interpretations, such as it is the testimony la ilaha illa Allah that has been alluded to by the term al-husna. But the statement of Ibn `Abbas is supported by a hadith in which the Prophet (saws) said:

“The sun does not set any day but it has two angels crying out in a voice that all creatures hear except men and jinn, saying, `O Allah, award the man who spends in charity best rewards (khalaf), and the one who holds back, depletion.’

Then Allah revealed in the Qur’an, 'As for him who gives and is Godfearing, and, testifies to the Good, We shall surely make smooth for him (the path to) Ease. As for him who is miserly and self-sufficient, and cries lies to the Good, We shall surely make smooth for him the (path of) Hardship.’” According to some reports, the first to whom this and the last three verses were applicable was Abu Bakr (ra) who enfranchised no less than seven slaves in Makkah and helped the poor in a variety of ways (Ibn Jarir, Qurtubi, Ibn Kathir, Shawkani),

4. What the verse means is that whoever intends good, Allah shows him the path of good, and whoever intends evil, Allah shows him the path of evil. Further, whether this or that, all fall within qada’ and qadr (Ibn Kathir).

5. In Islamic terminology “generous” is one who spends when there is need for it, even if he holds back at times when there is no pressing need for it. And “miser” is one who does not spend when there is need for it, even if he spends when there is no pressing need for it. So spending in right proportion, on occasions of need, determine whether a man will be categorized as generous or miser. Allah has not approved of those that spend when there is no pressing need. He has declared that those who overspend are the brothers of Satan.

6. As the Qur’an says (in 6: 125):

“When Allah intends to guide someone, He opens his heart for Islam. And when Allah intends to lead someone astray, He constricts his heart tight as if he is climbing up to the heaven” (Zamakhshari).

7. Qada’ and Qadr: A widely reported hadith (which is in Bukhari: Ibn Kathir), narrated by `Ali (ra) says, “We were sitting in Jannatu al-Baqi` (Madinan cemetery) around the Prophet (while a grave was being dug). The Prophet (saws) was drawing lines in the dust with a twig. He raised his head and said, 'There is none among you but whose fate has not been written down as a dweller either of the Fire or Paradise.’ We asked him, 'Shouldn’t we then, O Messenger of Allah, depend on that?’ He said, `No. Keep working. For, each will be led to what has been made easy for him.’ Then he recited the verses, 'As for him who gives and is Godfearing, and testifies to the good, We shall surely make smooth for him (the path to) Ease. As for him who is miserly and deems himself self-sufficient, and cries lies to that which is the Best, We shall surely make smooth for him the (path of) Hardship’” (Ibn Jarir, Qurtubi).

There are several narrations of this nature in Bukhari, Muslim, Tirmidhi, and Musnad of Ahmad. For instance, one in Tirmidhi (of hasan sahih status) and Musnad is as follows:

“`Umar asked the Prophet, 'What have you to say about what we do. Is it something Allah is done with or something that we originate?’ He replied, 'Rather, what Allah is done with. Nevertheless, keep working `Umar. For, to each his choice has been made easy, so that he who is of the lucky ones will attempt deeds of the lucky ones, and he who is the wretched one will attempt deeds of the wretched ones’” (Ibn Kathir).

Also see surah 91 note 9 for more ahadith and surah 81 note 19 for relevant discussion.

8. A hadith in Bukhari reports Nu`man b. Bashir as saying:

“I heard the Prophet addressing the people. He was saying, 'The least punished on the day of Judgment will be he who will have two burning pieces of coal under his feet that will boil his brain’” (Ibn Kathir).

9. Such as Abu Bakr whom his father Abu Quhafa reproached in words: “Son. I see you freeing weak slaves. If you were to free strong ones, they’d be of help to you.” Abu Bakr told him: “Father, I’m aiming at what I’m aiming” (Razi, Qurtubi). According to another report: “I’m aiming at Allah’s approval” (Shabbir).

10. “At this point the reward comes as a surprise, but it is a surprise awaited by the one who attains the standard of the righteous, whose main qualifications are spending for self purification and seeking the pleasure of Allah. Such a person will be well pleased and well rewarded” (Sayyid).