Verse:1 Commentary - - - Verse:2 Commentary - - - Verse:3 Commentary Commentary

لَعَلَّكَ بَاخِعٌ نَّفْسَكَ Seemingly you are going to let yourself collapse in grief - 26:3). The word بَاخِعٌ (bakhi" )is derived from بَخعٌ (bakh' ) which means to reach up to Bikha`, an artery of the neck, while slaughtering. In this verse baki` is used in the sense of putting oneself into trouble and toil. "Allamah ` Askari has said, ` Although at such places the sentence appears to be informative but in fact it means to prohibit or prevent'. What it conveys is that, ` O Messenger, do not be so despondent because of your people's disbelief and rejection of Islam that you cause yourself to collapse'. One learns from this verse that even if it is apparent that a disbeliever would not convert to Islam, still it is not right to stop preaching to him. The second thing one learns is that the efforts one makes for a certain objective must be balanced and moderate, and if someone is adamant not to be guided to the right path, one should not be over-grieved. Verse:4 Commentary إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

If We so will, We can send down to them a sign from the sky before which their necks will stay bent in submission. - 26:4

Allamah Zamakhshari has explained that the real intent of the text is to say that the disbelievers themselves will stay in submission, but the act of submission is attributed in the verse to their "necks", so that the initial object of submission is pinpointed, because yielding or bowing in humility initially appears on the neck. The substance of the message of this verse is that Allah Ta' ala also has full authority and control to evince any sign of His Oneness and Omnipotence which brings forth the religious injunctions and the Divine Truth in such a self-evident manner that no one would have the ability to reject it. But the wisdom demands that these injunctions and the understanding of God are not made self-evident but remain visionary, so that they are dependent on deliberations and pondering. This pondering and deliberation is actually the test of man on which the reward and punishment is adjudged. Acceptance of self-evident things is a natural and involuntary phenomenon which lacks the quality of deliberate obedience. (Qurtubi) Verse:5 Commentary - - - Verse:6 Commentary - - - Verse:7 Commentary زَوْجٍ كَرِ‌يمٍ (noble pair - 26:7). The word زَوْجٍ (zawj) literally means a pair. That is why man and woman, and male and female are called Zawj. Many species of trees have male and female among them. On this basis they can also be called Zawj (زَوْجٍ ). Sometimes the word Zawj is also used for a special kind. On the basis of this meaning all species of trees can be called Zawj. The meaning of Karim is a nice and favourite thing. Verse:8 Commentary - - - Verse:9 Commentary - - -