2. Wahidi has said that this is one of the most difficult and complicated verses of the Qur’an to explain (Razi, Qurtubi).

The translation follows the preferred understanding of several commentators such as Qurtubi, Ibn Kathir and Shawkani viz., the unbelievers of both categories, those that were given the Book earlier and those who did not received any such thing, such as the pagans, were not such as to give up (their respective religions) until a sign had come to them.

Ibn Jarir’s understanding however, along with many others who accept the possibility, such as Zamakhshari, Qurtubi and Razi of this and the following verse would render the meaning of munfakkina as “divided” or “disagreeing.” (It is also the opinion of a few other scholars: Shawkani). Therefore, the verses could be rendered as follows: “Those who disbelieved - of the people of the Book and the pagans - were not divided among themselves (over the affair of Muhammad) until a clear evidence had come to them.” To elaborate: the people of the Book and the pagans were not divided among themselves over the issue that a new Messenger was to come shortly. The people of the Book derived that knowledge directly from their Scriptures, and the polytheists followed them in their expectation. Thus both were both awaiting a Prophet. This was the situation until a clear evidence (i.e. the Prophet himself as stated in verse two) appeared. When that happened their unanimity was shattered and they stood divided over him: some believing, others rejecting.

Although Ibn Taymiyyah gives equal credence to the above understanding, he builds up, however, a long argument to show that the preferred meaning is that the people of the Book and the pagans were not such as to be left alone without being ordered the right thing done and the wrong forbidden, without a prophet being sent to them, yet freedom being granted to live out their lives as they deemed fit. In other words munfakkina is to be translated as: “abandoned (to themselves, without guidance)” - Kabir and Asad.

3. The kutub of the original can also be understood as commandments, (Qurtubi) as in verse 68, ch.8 in which Allah said:

“Had a commandment from Allah not preceded...” (Shafi`).

4. (Although the apparent meaning is that the people of the Book did not differ among themselves over the affair of Muhammad, except after clear evidence about him had reached them: Shafi`), in general terms the meaning can also be that the Jews and Christians did not divide themselves into sects but after the truth had come to them, as the Prophet said:

“The Jews divided themselves into 71 sects, the Christians into 72, and this Ummah will divide itself into 73 sects, all but one in Fire.” He was asked: “And who are they, O Messenger of Allah?” He replied: “Those who will follow that upon which I and my Companions are” (Ibn Kathir).

5. Whoever thought that `ibadah (worship) is the synonym of ita`ah (obedience) is mistaken. For, there have been people who worshipped angels, idols and Jesus Christ without obeying them (Razi).

6. For a definition of the term hanif see surah 2, note 273.

Primarily it means to disincline from all kinds of association with Allah and incline towards (the concept of) His Oneness (Shawkani).

Ibn Jarir quotes Ibn `Abbas as saying that hanifiyyah is to perform Hajj, and Qatadah as saying that it is circumcision, forbiddance of the mothers, daughters, sisters and aunts, and - rituals of Hajj.

7. Discussing the verse “...the firmly established religion (of an upright people)”: Majid quotes Edward Monter from Arnold’s Preaching of Islam, “A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding, might be expected to possess and does indeed posses, a marvelous power of winning its way into the conscience of men.”

8. The following hadith narrated by Abu Hurayrah (ra) is in Imam Ahmad’s record. The Prophet said:

“May I not tell you about the best of creations?” They said: “Sure, do, O Apostle of Allah.” He said: “The man who held the reins of his horse in the way of Allah. Whenever there was the a threatening noise from the enemy lines, he straightened himself up on its back.” Then he said: “May I not tell you about the best of creations?” They said: “Sure, do, O Apostle of Allah.” He said: “A man who is in a pack of his sheep, Prays and gives the Zakah.” Then he said: “May I not tell you about the worst of people?” They said: “Sure, do so, O Apostle of Allah.” He said: “The man who takes by the name of Allah, but does not give in His name” (Ibn Kathir).

The hadith is also in sahih Albani, no. 255 (Syed Ibrahim).

9. `Adn of Arabic is the central and the best part of a place (Razi, Qurtubi).

10. Shafi` raises the question, “What does this being pleased with Him” mean when a slave is required to be pleased with Him, in any case?" Then he answers from Maz-hari that what it means is that they will be given so much in rewards that they will be left with nothing that they could desire, as said Allah in ch.93, v.5:

“And surely, your Lord shall give you and you shall be satisfied.”

11. This last verse throws the hint that mere faith and good deeds will not take one to the last stages of Allah’s good pleasure - which is the greatest thing - without fear of the Lord. And fear itself is a product of knowledge, as Allah said (35: 28):

“Surely, it is only the knowledgeable that (truly) fear Allah.” Accordingly Junayd has said: The “rida (of Allah) is obtained in proportions to knowledge and understanding” (Ruh, Thanwi). The Relationship

When a person reads in the last verse of the surah, “Their reward with their Lord is gardens of Eden, underneath which rivers flow, abiding therein forever,” then, his mind asks: “When will that be?” This following chapter is an answer to that question. It is as if saying: While the world will be in terror, you shall be in peace, waiting to be rewarded (Razi).

Importance of the surah

There are several reports that say that this surah is equal to one fourth of the Qur’an. There is one that reaches hasan status is recorded in Tirmidhi and is narrated by Anas b. Malik. It says that,

The Prophet asked one of his Companions whether he had wed. He said he could not afford that because he had nothing. The Prophet asked him: “Do you not have with you, 'Say, Allah is One’ (surah al-Ikhlas)?’” He answered, “Yes I do.” The Prophet said: “That is one third of the Qur’an.” Then he asked, “Do you not have with you, 'When Allah’s help comes to you, and victory’ (surah al-Nasr)?” He said, “Yes I do.” The Prophet said: “That is one fourth of the Qur’an.” Then he asked: “Do you not have with you, 'When the earth will be rattled with its rattling’ (surah al-Zalzalah)?” He replied, “Yes I do.” The Prophet said: “That is one fourth of the Qur’an. Go get married” (Ibn Kathir).

Hakim has also recorded one version of this hadith and classified it among the sahih (Shawkani).

But Albani believes the whole is sahih except for the part speaking of surah al-Zalzalah (Sayyid Ibrahim).