1. The style of the opening verses clearly implies that a hostile whispering campaign was fully in action throughout Makkah against the Prophet's message and the Qur'an. In every bazaar, on every street, in every house and shop, and wherever a few people got together they engaged in a hostile, gossipy chatter against the Prophet (peace be on him). His opponents accused him of having brought forth a discourse full of absolutely bizarre ideas that had never been heard of before. They expressed their outrage at his having openly proclaimed their centuries- old, ancestral faith, which was followed by the whole community, to be utterly false, offering a faith all his own to replace it. Had he suggested some partial modifications to their ancestral faith and way of life, they could have condescended to give some consideration. However, the Prophet (peace be on him) claimed that he was expounding to them the Word of God verbatim. What could possibly prompt them to accept that? Is it the Word of God because God seeks out Muhammad or Muḥammad goes to Him? Or, does any conversation take place between the two?

What is being said here on these matters is ostensibly addressed to the unbelievers, but is actually meant for the Prophet's attention. It is being affirmed that the revelation received by the Prophet Muhammad (peace be on him) had earlier been communicated to the Prophets of yore. Both the content of the teaching and the mode of communicating it were the same.

As for waḥy, it denotes a quick, secret suggestion, one that is known only to him who makes it and to him who receives it. As a term it stands for the Guidance communicated with the speed of lightning by God to the hearts of any of His chosen servants. What the verse states is that there is no question of anyone visiting God or of God visiting anyone and, thus, of face-to-face communication. God is Most Mighty and Most Wise.

Whenever He decides to communicate His Guidance to any of His servants, He encounters no difficulty in doing so. Thanks to His Wisdom, He resorts to wahy (revelation). The same idea is repeated in the concluding verses of this surah and even in clearer terms (see verses 51-52 below).

The unbelievers thought that the Prophet's message consisted of things that were outlandish and bizarre. In response, they are told that that impression is false, for the Prophets who had been raised before the Prophet Muhammad (peace be on him) had also received similar teachings.

2. These introductory remarks are not simply aimed at glorifying God. Rather, all that has been said here profoundly relates to the background against which these verses were revealed. The primary reason motivating those engaged in a virulent campaign of opposition against the Prophet (peace be on him) and the Qur'an was that the Prophet was calling people to monotheism. Astounded by this, they vociferously shrieked at the idea that if God alone were the Deity, the Lord, the Provider and the Law- giver, then what was the locus standi of their venerated ancestors who worshipped other deities? In this regard they were firmly told that the whole universe belongs to God. Since God is the Lord of the universe, how can there be any other's lordship? This is specially so because those that are accepted as deities or would like to be treated as lords and masters themselves belong to God. It is also stated that God is 'the Most High, the All Great' (verse 4), which implies that none can be His compeer, that none can share with Him His essence, attributes, and rights.

3. It is the height of blasphemy that a created being's lineage be established with God by declaring someone to be His son or daughter. Likewise, it is outrageous to invoke or and address supplications to- anyone other than God for the fulfilment of one's needs. No less heinous is the fact that someone - say a saint-be considered to have the power to dispose of the affairs of all people at all places and that he comes to their help and answers their supplications. So is the phenomenon of regarding some people as having the mandate to bid and to forbid, to regard some people as having the authority to declare some things to be lawful and others unlawful, being sure that people will follow their commands in disregard of God as though they were invested with God's authority. These blasphemous acts are so outrageous that there should be no wonder if the sky were to rend apart. (Almost the same point is made in Surah Maryam 19: 88-91.)

4. Angels are outraged at the blasphemous utterances of earth's rebellious residents. They find it altogether incredible that anyone could be considered to be God's co-sharer in His Godhead and Sovereign authority. They find it beyond comprehension that anyone should sing hymns of and lavish praises on any other than God, the Great Benefactor of all. They are ablaze with the graveness of the offence committed on earth, fearing that it will provoke God's wrath. They, therefore, over and again implore God's mercy for the dwellers of the earth who have forgotten themselves and their God. They pray that they be spared God's punishment and be granted respite to mend their ways.

5. God is Most Forbearing and Most Merciful and is inclined to overlook and indulge those engrossed in unbelief, polytheism, atheism, sin and iniquity. As a result, they are granted respites that extend to years, and in the case of communities, to centuries. During this period they continue to receive sustenance, the acclaims of the world and such resplendent means of worldly adornment that make foolish people think that perhaps no God exists.

6. The word used is awliyā' (sing. wali) which is a very wide-ranging term in Arabic. Misguided people entertain many notions about and adopt flawed attitudes towards their false deities. The Qur'ān brands these people as those who take others than God as their awliya' or protectors.

A careful study of the Qur'an yields the following connotations of the term wali: (i) He is the one who is generally followed and the ways, rituals and laws prescribed by him are commonly obeyed, (see al-Nisa' 4: 118-120 and al-Ar'af 7: 3 and 27-30.) (ii) He is the one on whose guidance others rely, believing that he will direct them to the Straight Way and dissuade them from falsehood (al-Baqarah 2: 257; Banī Isrā'īl 17: 97; al-Kahf 18: 17 and 50 and al-Jathiyah 45: 19). (iii) He is the one whom men take as their protector, irrespective of his deeds, and think that if there is a God and the Hereafter then that person will save them from punishment, (al-Nisā′ 4: 123 and 173; al-An'am 6: 51; al-Ra'd 13: 37; al-'Ankabut 29: 22; al-Aḥzāb 33: 65 and al-Zumar 39: 3.) (iv) He is the one who is considered to help men in a supernatural manner, defending them against calamities, granting them livelihood, blessing them with children, and meeting their needs, (Hūd: 11: 20; al-Ra'd 13: 16 and al-'Ankabūt 29: 41.) At places the Qur'ān employs wali in one of the above meanings and at some places all the above-mentioned meanings are intended. In the verse under study all the above connotations of the term are implied; that is, reference is to the unbelievers who take others besides God as their patron and guardian.

7. 'God oversees them' means that He watches all of men's deeds and is preparing the scroll of their deeds and that it is for Him to call them to account. The Prophet (peace be on him) is not charged with taking the unbelievers to task. That the Prophet (peace be on him) is not a 'guardian over them' means that the fate of the unbelievers has not been left in the hands of the Prophet (peace be on him). He cannot just turn them into ashes, nor he could overthrow the dominance of those who do not accept his message, nor he could annihilate them. This, of course, does not at all imply that the Prophet (peace be on him) ever entertained such notions and what is said here is to remove such misperceptions.

Although the verse is addressed to the Prophet (peace be on him), its objective is to inform the unbelievers that the Prophet (peace be on him) makes no tall claims of the kind spouted by claimants of spiritual holiness and godliness in their own ranks. Such false beliefs are quite common in societies steeped in Jahiliyah where their 'holinesses' are considered to have the power to instantly ruin the destiny of whosoever shows any disrespect to them. In fact, they are considered to have such power that even if someone were to show any lack of respect to their graves, or if there are any in whose mind a negative idea about them makes inroad, these divines are apt to destroy them. Baseless stories are spread by these holy persons themselves. As for the truly pious who do not lay any such claim, their names and their skeletal remains are used as capital by some of these worldly wise who circulate such stories. The public perception about a saintly figure, therefore, is that, being close to God, he can harm or benefit people. The Qur'an strikes a blow at this false notion, telling the Prophet (peace be on him) that even though he has been blessed with Divine Revelation, the task assigned to him was no more than to direct mankind to the Straight Way. It is only God Who decides what man's fate is. Again, it is God's prerogative - and His alone - to punish or spare people in view of their deeds.

8. What was said at the outset is repeated here with greater force. The addressees are told that the Qur'an is in their own tongue. They can directly approach it. On reflection they will realise that only the Lord of the universe can provide such perfect guidance.

9. The Prophet (peace be on him) is directed to warn those immersed in heedlessness. They should be told plainly and warned that their errors of thought and belief and the moral corruptions which have overtaken them and the flawed principles upon which their individual and national lives are operating, all are bound to lead to their perdition.

10. The Prophet (peace be on him) was also asked to impress on the unbelievers that their loss will not be confined to this-worldly life. What is more, they will soon be confronted with the Day of Judgement when God will gather together everyone and call them to account. If one failed to receive punishment in this world for one's misdeeds and errors, one cannot escape punishment in the Hereafter. Anyone who suffers in both this world and the Hereafter will indeed be an ill-fated person.

11. This point is made in the present context for the following three considerations:

(1) It aims at comforting and consoling the Prophet (peace be on him). He is directed not to grieve over the ignorance and error of the unbelievers. It is part of God's dispensation that man should exercise free will and choose between guidance and error. Had it not been a part of God's plan, there would have been no need to reveal Books and raise Messengers. With a single command God could direct everyone to follow the Straight Way and all mankind would have obeyed Him unquestioningly in the way rivers, mountains, trees, the earth, stones and animals do. (This truth is also enunciated in al-An'am 6, nn. 23-5 and 71, Towards Understanding the Qur'an, vol. II, pp. 228-9 and 262-3.)

(2) The verse is addressed to all those people who had mental reservations that if God indeed sought to guide mankind, there was hardly any need for revelation and Messengers. He could easily accomplish the same by creating everyone as a true be- liever. Another corollary of the same delusion was that since God has not done this, it means that He approves the different paths pursued by men. It is rather part of His will and hence the Prophet (peace be on him) should not object to it. The above misperception has been removed at several places in the Qur'an. (Illustrative of this are the following passages: al-An'ām 6, nn. 80, 110 and 124-5, Towards Understanding the Qur'an, vol. II, pp. 266-7, 280 and 288-9; Yūnus 10, n. 101, vol. IV, p. 68; Hūd 11, n. 116, vol. IV, pp. 140-1; and al-Nahl 16, nn. 10 and 30-2, vol. IV, pp. 327-28.)

(3) The purpose of the verse is to explain to the believers that they will confront hardships and obstructions in the cause of faith. Some people fail to grasp the true nature of the free will granted by God and it is precisely as a result of this free will that men act differently. Again, there are some who are demoralised by the slow success and progress of faith. They look for miracles which could instantly change people's hearts. At times, some well-intentioned people tend to be over-zealous in serving the cause of their faith, thereby adopting injudicious means to effect reform. The Qur'an also takes up this point elsewhere, (see al- Ra'd 13: 31 and al-Nahl 16: 91-95.)

It is for the above considerations that the passage under discussion brings out these truths quite succinctly. It is asserted that God's vicegerency and admission to Paradise are not ordinary favours which may be bestowed upon every Tom, Dick and Harry. Rather, these represent the highest degree of felicity, for which even angels were not considered worthy. God has created man as a species with free will and has placed the vast resources of the earth at his disposal so that he may successfully pass the test to which he has been put, the test that will entitle him to enjoy God's mercy. No one can lay any special claim to His mercy. He showers it upon whom He wills. Nor can anyone force God to grant it. Only those who surrender themselves wholly to Him, who take Him as their only patron and repose all trust in Him, are helped and supported and enabled by God to pass the test and receive His mercy. However, the wrong-doers who turn away from Him and take others besides Him as their patrons are not succoured by Him. In any case, others do not have any knowledge, power or authority to act as man's patron.

12. Patronship is not a matter of intuitive choice. Man cannot just take anyone or any thing as patron insofar as the latter cannot fulfil the expectations and act effectively as a patron. A true patron alone can help and assist mankind whereas others cannot render such service. As to the contention that God alone is the true Patron, one may appreciate this point with reference to the fact that God alone exercises control over man's life and death. It is He Who invests lifeless material with life. It is He alone Who can best discharge the role of a patron. It would be tantamount to ignorance, foolishness and self-destruction if someone were to take others as patrons besides God.

13. The whole paragraph from here to the end of verse 12 is a revelation from God, but the address is from the Prophet (peace be on him) rather than God. Through these words the Prophet (peace be on him) is directed to make this declaration on God's behalf. At times the Qur'an specifically instructs the Prophet (peace be on him) to proclaim something while at other places it is implied and one learns about it from the context. In certain instances, while the discourse is God's it is expressed through the believers. Surah al-Fatiḥah best illustrates this. In other instances, such as Maryam 19: 64-65, those who articulate the discourse are angels.

14. This is a natural corollary of the fact that the universe is entirely God's and that He is also Sovereign and Lord for settling mutual differences among mankind here on earth. Those who think that this will happen only in the Hereafter are mistaken. For there is no evidence to establish the above proposition. Nor is God's role limited only to settling theological matters and questions of faith. The Qur'ānic declaration is general and categorical that judgement on disagreements between men rests with God. He is the King of the Day of Judgement as well as the Best of Judges in this world. He decides what represents truth in any dispute in matters of belief. Likewise, in legislative matters, His Word is final and clearly states what is good for man. He declares what is lawful and what is unlawful, what is desirable and what is undesirable, what is virtue and what is vice, what is good conduct and what is bad, and what are men's mutual rights and obligations. Again, it is He Who decides what is good and bad for man's social, cultural, political and economic life. The Qur'an lays down the following laws in this context: 'If you were to dispute among yourselves about anything, refer it to God and the Messenger,' (al-Nisa' 4: 59). 'It does not behove a believer, male or female, that when God and His Messenger have decided an affair, they should exercise their choice,' (al-Ahzab 33: 36) and '(O people), follow what has been revealed to you from your Lord and follow no masters other than Him,' (al-A'raf 7:3).

The context of the verse points to another implicit meaning. It is not only God's legal right to settle mutual differences among men but, for all practical purposes, He distinguishes between truth and falsehood. As a result, those given to falsehood eventually meet their doom while the devotees of truth are elevated to great heights. People may feel that a Divine decision on such issues takes a very long time. However, the judgement is wholly God's. (This point reappears in verse 24 of this surah. It also features in the following verses: al-Ra'd 13: 17 and 40-41; Ibrāhīm 14: 18 and 23-27; Banī Isrā'îl 17: 86 and al-Anbiya' 21: 18 and 44).

15. That God has the real authority to resolve disputes among people.

16. Here two acts are mentioned, one in the past tense and the other in the imperfect verbal form which conveys the sense of continuity. First, it is stated as follows in the past tense: '...in Him I have put all my trust'. This indicates that the believer decided that as long as he lives he will rely on God's assistance, God's guidance and God's protection and support and that he will depend on God's decision alone. This is followed by a statement in imperfect verb 'to Him I always turn in devotion.' What this implies is that the believer turns to God in whatever problems confront him in his life. When faced with any affliction, adversity or difficult problem he looks to none else but God from Whom He seeks assistance. When faced with a danger, it is God's refuge that he seeks, placing reliance on His protection. When faced with any problem that calls for solution he tries to find its solution in the Guidance that God has made available.

Also, if there is dispute with anyone, he looks up to God for its final resolution, fully trusting that His judgement will be right.

17. The actual words are مَا إِنْ كَمِثْلِهِم فِي النَّاسِ مِنْ أَحَدٍ ('naught in the universe is like Him'). There is nothing like God. Some Qur'ānic commentators and grammarians say that according to Arabic usage, the addition of ka before the word mithl is for idiomatic purposes and is aimed at giving force to the statement. This is a common practice in Arabic. For example, a poet employs it thus: مَا إِنْ كَمِثْلِهِم فِي النَّاسِ مِنْ أَحَدٍ (They were dead like tracks of palm-dates), : while another poet says وَقَتْلَى كَمِثْلِ جذُوعِ النَّخْلِ (There is none like them among people, not even one). (Tabarī, Tafsir, comments on Sūrah al-Shūrā 42: 11.) Some others highlight the emphatic tone of the statement: what is here asserted is that it is simply out of the question that there will be like any God Himself. (Tabari, Tafsir, comments on Surah al-Shūrā 42: 11). If we were to accept for argument's sake that there was any that bore likeness to Him, nobody will be even similar to the one who bears likeness to God, let alone that he be like God Himself.

18. God listens to everyone and watches everything all the time.

19. These arguments vindicate that God alone is to be taken as the real patron and one should repose all trust only in Him. (For further details see also, al-Naml 27, nn. 73-83, Towards Understanding the Qur'an, vol. VII, pp. 171-9 and al-Rūm 30, nn. 25-31, vol. VIII, pp. 88-92.)

20. Here the statement that was made in passing earlier (see verse 3 above) is being elaborated. It is stated that the Prophet Muhammad (peace be on him) is not the founder of any new religion. No Prophet ever laid the foundation of a new faith. Rather, each of them expounded the same faith on God's behalf. At the present, the same is being done by the Prophet Muhammad (peace be on him).

In this context, mention is first made of the Prophet Noah (peace be on him), the first Messenger for the human race after the Flood. This is followed by mention of the Prophet Abraham (peace be on him), whom the Arabs looked upon as their patriarch. Next, reference is made to the Prophets Moses and Jesus (peace be on them), with whom Jews and Christians respectively associate themselves. In this verse a pointed reference is made to five Messengers. This does not mean that only those five were directed to preach the true faith. What is brought home is that all Prophets represent the same faith. To illustrate the point five outstanding Messengers have been mentioned by name.

It is through them that humanity received the best known codes of Divine Law. Since this verse throws ample light on faith and its objective, it should be grasped fully.

The Qur'an here declares that 'He has prescribed for you [the religion] which He enjoined upon Noah...' The verb used is a derivative of shari'ah which means to pave a way. As a term it stands for a way of life, a code of conduct and a set of laws. It is closely associated with legislation. This law making on God's part is the logical outcome of the fundamental truths enunciated in verses 9 and 10 above. According to them, God is the Lord of everything in the universe and the true Guardian of mankind and it is for Him to settle the differences found among men. Again, it is for Him to lay down a code of life for them.

The expression used here is, which Shah Wali Allāh interprets as 'ordained for you as a'in (constitution)'. God's religion thus stands out as the constitution for all mankind. On studying this in conjunction with our definition of dīn (see Surah al-Zumar 39, n. 3 above), one may readily understand that faith signifies one's surrender and obedience to the laws of the One whom one looks upon as one's Sovereign. Used in the sense of a way, it stands for the way which one is obligated to follow. The verse, thus, declares that God's laws are to be obeyed by men. So what the Qur'an presents as religion is not a set of recommendations or sermons or exhortations. Rather, it is God's law for His servants. Anyone who does not abide by it commits a rebellion against God and indulges in rejection of God's Lordship and of man's subservience to Him.

It is also pointed out that the same law and guidance that were conferred upon the Prophets Noah, Abraham and Moses (peace be on them) are now bestowed upon the Prophet Muhammad (peace be on him). Implicit in it are the following points: (i) Rather than send His law from time to time to each and every individual directly, whenever God deems it necessary He appoints someone as His Messenger and entrusts him with the task of conveying His Law to people. (ii) This legislation has been identical all along because God did not prescribe several faiths; instead, He prescribed a single faith from the very beginning. (iii) It is an essential part of man's faith that besides accepting God's Sovereignty and Lordship he should also believe in His Messengers through whom the Law has been communicated, and to believe in Revelation of which the Law is an integral part. Reason and logic too require the same for man will be inclined to abide by that Law alone which he believes to be authentically from God.

This is followed by the observation that the Prophets were endowed with Law based on religious faith with the emphatic directive 'And establish this religion.' Shah Wali Allāh has translated it as we have done. Shāh Rafi' al-Din and Shāh 'Abd al-Qādir have translated it as: 'And maintain the religion [by keeping it operative].' Both translators are correct for iqāmāt al-dīn means both: to establish religion and maintain it in that state. As for the Prophets, they are required to look after both tasks. Their first task is to establish the true religion whenever it was not in an established state and to maintain it in that state after it has been established. It is obvious that something can be maintained only after it has been established, or else effort has to be made first to establish it. Once this has been achieved, every effort will be needed to ensure that it will continue to be operative.

Here, however, we are faced with two questions: (i) What is meant by establishing faith? (ii) What is meant by faith which is to be established and maintained? It is easy to grasp the idea of establishing or putting in place a physical or material object. However, when the same directive is related to something abstract, it signifies its implementation, the bringing of it in vogue and enforcing it. For example, when we say that someone established his rule, it does not mean that he merely called people to accept his rule. Rather, it means that he made the people of that land subservient to his rule; he organised all affairs of the land in a way that only his command would reign supreme. By the same token, when we talk about the establishment of a legal system, it means that judges and courts are put in place and are engaged in the dispensation of justice. It does not refer to a mere discourse on that legal system on which praise is theoretically heaped in order to convince people of its excellence. Likewise,

when the Qur'ān bids that Prayer be established, this is not confined only to calling people to Prayer. Rather, it signifies that one should not only offer Prayers while fulfilling all of its conditions, but should also devise a system which promotes the observance of regular Prayers among the believers. There should be mosques, arrangements for congregational Prayers, including Friday Prayer, and adhan at the appointed hours. Imāms and preachers should be appointed and all this should make people habituated to going to mosques on time for Prayers.

In the light of the above explanation, it should not be hard to understand that when the Prophets were asked to establish and maintain faith, their obligation was not confined to their personal lives. Nor was their role restricted only to preaching in order to convince people of the truth of Prayers. On the contrary, the purpose behind His command was that the believers should follow the faith in their lives as a whole and this should go on perpetually. Preaching is, no doubt, an initial but essential stage without which the next stage cannot be reached. Yet it is evident that preaching is not an end in itself. The goal is the establishment and maintenance of faith, of which preaching is only a means. Preaching cannot be regarded as the only objective of the Prophets' mission.

Let us now turn to the other question: what is meant by faith? It was noted that faith has been common to all the Prophets. On the other hand, their shari'ahs vary from one another. As stated in the Qur'an itself: 'For each of you We have appointed a Law and a way of life' (al-Ma'idah 5:48.) Some people have, however, misconstrued the faith prescribed by God to be confined only to belief in monotheism, the Hereafter, the Scriptures and Messengership, without any regard for implementing the shari'ah laws. At most, they include in faith some broad moral principles which permeate all shari'ahs. This is a very superficial view of faith which is premised on a superficial view of the unity of all faiths and the diversity of shari'ahs.

If this misconception is not removed, it might culminate into divorcing the shari'ah from faith or repeating the mistake committed earlier by St. Paul in expounding the concept of a faith divorced from law. His mistake misled the Christian community. For it led them to believe that shari'ah and faith are two separate entities and that believers are obliged only to embrace faith and have nothing to do with the shari'ah. If this notion is accepted by Muslims, as it was done by Christians, they too will disregard the shari'ah and will simply abide by the articles of faith and some broad moral principles.

Instead of making such speculations on the theoretical plane of Islam about faith and its requisites, let us turn to the Qur'an itself to find out whether it is concerned only with articles of faith and some broad moral principles or whether it is concerned with the commands of the shari'ah as well. The Qur'an speaks of the following as constituents of faith:

(1) 'Yet all that they had been commanded was that they serve God with utter sincerity, devoting themselves exclusively to Him, and that they establish Prayer and pay Zakāh. That is the Right Faith,' (al-Bayyinah 98: 5.)

It is clear from the above that Prayer and Zakāh are ineluctable parts of faith, though their forms and commands have varied in several shari'ahs. For it is nobody's contention that all the earlier shari'ahs too prescribed the same forms, postures, components, rak'ahs, direction, timing and other rules of Prayer as laid down by Islam. Nor can it be proved that the same rates of Zakah and its system of distribution obtained before the advent of the Prophet (peace be on him). Notwithstanding the variations in the shari'ah, God reckons these two items - Prayer and Zakāh-as essential components of faith.

(2) 'Forbidden to you are carrion, blood, the flesh of swine, the animal slaughtered in any name other than Allah's, the animal which has either been strangled, killed by blows, or has died of fall or by goring or by being devoured by a beast of prey - unless it be that which you yourselves might have slaughtered while it was still alive - and forbidden to you also is that which was slaughtered at the altars. You are also forbidden to seek knowledge of your fate by divining arrows. All these are sinful acts. This day the unbelievers have fully despaired of your religion. Do not fear them; but fear Me. This day I have perfected for you your religion', (al-Ma'idah 5: 3.)

(3) 'Fight against those who do not believe in Allah and the Last Day - even though they were given the scriptures, and who do not hold as unlawful that which Allah and His Messenger have declared to be unlawful, and who do not follow the true religion', (al-Tawbah 9: 29.)

(4) 'Those who fornicate - whether female or male - flog each one of them with a hundred lashes. And let not tenderness for them deter you from what pertains to God's religion, if you do truly believe in Allah and the Last Day', (al-Nur 24: 2.)

'He [Prophet Joseph] had no right, according to the religion of the king [emphasis added] (i.e. the law of Egypt), to take his brother...' (Yusuf 12: 76).

It emerges from the Prophet Joseph's story that criminal law is a part of faith. If one abides by the criminal law laid down by God, one is to be taken to be a follower of Divine faith. By the same token, if one observes the law of a king, one will be regarded as the devotee of that king. The above passages present the commands of the shari'ah as synonymous with faith. On a little reflection one will note that men's acts which incur punishment in Hellfire relate to the domain of faith, as for example, illicit sex, usury, killing a believer, usurping the belongings of an orphan, devouring someone's possessions while resorting to falsehood, sodomy and committing unfair practices in business and trade, of which the Prophet Shu'ayb's community in particular was guilty. For one of the objectives of faith is to protect man from God's punishment and Hellfire. Moreover, there are many other shari'ah commands which are an intrinsic part of faith. This because their violation entails eternal perdition in Hellfire. For example, the law of inheritance is followed by this dire warning: 'And he who disobeys Allah and His Messenger and transgresses the bounds set by Him-him shall Allah cause to enter the Fire. There he will abide. A humiliating chastisement awaits him', (al-Nisa' 4: 14.) The same holds true of some other Divine commands which lay down the unlawfulness of sexual relations with one's mother, sister and daughter and prohibit wine, theft, gambling and false testimony. If these commands are not reckoned as parts of faith, it would imply that they are superfluous and, as such, need not be enforced. By the same token, those commands which God declares as religious duties, for example fasting and Hajj, cannot be excluded from the establishment of faith. It cannot be argued that fasting is not compulsory as this 30-day fast was not part of the earlier shari'ahs or that Pilgrimage to the Ka'bah was incumbent only on the progeny of Ishmael.

One, thus, realises that the shari'ah is a constituent of faith and establishing faith involves the enforcement of the shari'ah as a whole. That God has prescribed the shari'ah for each community should not give rise to the misperception that since a shari'ah was meant for each community, and the directive was to establish that particular faith, the command for establishing faith does not include the instruction to enforce the shari'ah.

A study of this verse in its broader context makes one realise that the shari'ah prescribed by God for each community represents the faith for that community and it was obligatory for the respective Prophets to establish it. While functioning as a Prophet, Muḥammad (peace be on him) was granted the shari'ah which stands out as the Divine faith and its enforcement is synonymous with establishing faith. As to the differences in the shari'ahs prescribed for different communities, this does not imply that these were at variance with one another. Instead, local colour and condition accounted for some minor differences. Take Prayers and fasting, which are parts of faith, offering them in a particular form or at the appointed days is not part of the same assignment. It will be rather correct to hold that every Messenger and his community were obliged to offer Prayers and fasting in the particular mode in which they were directed to perform them and it was a part of their duty to establish faith. Now, the duty of establishing faith involves that fasting and Prayer be observed in the manner prescribed by the Islamic Shari'ah. The same holds true for other shari'ah commands as well.

On studying the Qur'an carefully it clearly emerges that the Qur'an does not envision that believers will lead their lives in subservience to unbelievers and to an unbelieving order. Rather, the Qur'an seeks to establish an order of its own liking, urging believers to exert themselves in making the true faith prevail in ideological, moral, cultural, legal and political spheres. It entrusts them with a programme of reform in human life much of which can become operational only if believers hold the reins of power and authority. Significantly, the purpose of sending down the Qur'an is: '(O Messenger), We have revealed to you this Book with the Truth so that you may judge people in accordance with what Allah has shown you,' (al-Nisa' 4: 105.)

The Qur'anic commands on the collection and distribution of Zakah presuppose the existence of the state that will implement these commands by collecting and distributing it (al-Tawbah 9: 60 and 103.) The Qur'ānic denunciation of usury (al-Baqarah, verses 2: 275 and 279) can be put into practice only if the reins of power in a land are in the hands of believers. The Qur'anic command to charge blood money from those guilty of homicide (al-Baqarah 2: 178), to amputate the hand of those guilty of theft (al-Ma'idah 5: 38), to award the punishments laid down by the shari'ah for illicit sex and qadhf (al-Nur 24: 2 and 4) are obviously not based on the assumption that believers will enforce these commands as the functionaries of an unbelieving state and as subjects of the unbelievers rule. Nor has the Qur'anic command to fight against unbelievers (al-Baqarah 2: 90-216) been issued on the assumption that they will fight unbelievers as soldiers of an unbelieving state's army. Likewise, the command for levying jizyah on and assuming protection of the People of the Book (al-Tawbah 9: 29) is not premised on the proposition that Muslims will do so as subjects of unbelievers. These commands are not confined to the Madīnan surahs. One can discern even in Makkan surahs a blueprint for the dominance of faith rather than of unbelief, or of Muslims living as dhimmis. (For further details see Bani Isra'il 17, nn. 89,99 and 101, Towards Understanding the Qur'an, vol. VI, pp. 62-3, 67-8; al-Qasas 28: 104-5; al-Rūm 30, nn. 1-3, vol. VIII, pp. 73-5; al-Saffat 37, nn. 93-4, vol. IX, pp. 324-32; Introduction to Surah Ṣād (Surah 38 and n. 12 above.)

What illustrates the above point best is the Prophet's own conduct spanning over 23 years. It is common knowledge that he brought Arabia under his control both by preaching and the sword. He also established a state which was run according to detailed shari'ah norms. The shari'ah embraced every aspect of life, from articles of belief to acts of worship, personal conduct, collective morality, culture and civilisation, society, economy, politics, law, and war and peace.

By so doing, the Prophet (peace be on him) was following the same directive of establishing faith which was also given to all other Prophets. If this proposition is not accepted, its logical implication would be to believe that while the Prophet's mandate was limited only to preaching articles of faith and some broad moral principles, he exceeded his mandated limits and set up a state, with elaborate laws, which were either at variance with the common denominator of the shari'ahs granted to earlier Prophets or were an addition to them. Alternatively, it amounts to charging God with having deviated from His categorically stated position in this surah (see verse 13), asking His Final Messenger to accomplish things over and above what is implied by establishing faith. Furthermore, in contravention of His earlier decree, He issued another proclamation as well, declaring: 'Today I have completed for you your religion', (al-Ma'idah 5:3). May God protect us from such pernicious thoughts. Can there be any other interpretation of 'establishing faith' than the two mentioned by us, an interpretation that retains the concept of 'establishing faith' and precludes God and His Last Prophet from the allegations mentioned above?

The directive to establish faith is followed by another directive: that believers should not fall prey to dissensions in faith. What dissension in faith actually means is innovation in faith, which is undesirable. If one insists that faith is contingent upon following an innovation for which there is no justification, thus causing a schism between those who accept the innovation and those who don't. This innovation can have a variety of forms. It might consist of adding to din something extraneous to it. It may consist of interpolating into faith what did not exist in the original faith. Or it may consist of deleting something that was part of the original faith. Or the fundamentals of faith may be twisted to invent a new set of beliefs and rites. Or it may represent a sheer distortion of faith by relegating the basics of faith to its margins or by exalting what was at most desirable to the level of an obligation, rather quintessential, in the communities of earlier Prophets. Gradually, these sects turned into separate religions, so distinct from one another that their adherents fail to notice any common ground between them. These dissensions are totally different from the perfectly legitimate and genuine differences of opinion found among 'ulama' in their efforts to elaborate and decode religious commands and to derive their inferences. Their differences are within the limits sanctioned by the syntax, grammar and usage of the Qur'ānic text. (For a detailed discussion on this topic, see al-Baqarah 2, n. 230, Towards Understanding the Qur'an, vol. I, pp. 165-6; Āl 'Imrān 3, nn. 16-17, vol. I, p. 242; al-Nisa' 4, nn. 211-16, vol. II, pp. 116-17; al-Ma'idah 5, n. 101, vol. II, pp. 181-5; al-An'ām 6, n. 141, vol. II, pp. 297-8; al-Nahl 16, nn. 117-21, vol. IV, pp. 372-5; al-Anbiya' 21: 92-7; al-Hajj 22, nn. 114-17, vol. VI, pp. 64-5; al-Mu'minun 23, nn. 43-5, vol. VI, pp. 102-4; al-Qaşaş 28, nn. 72-4, vol. VII, pp. 228-32; and al-Rum 30, nn. 50-1, vol. VIII, pp. 101-3.)

21. This reiterates the truth stated in verses 8-9 of this surah, one which we have explained in n. 11. Although the Prophet (peace be on him) expounds before the unbelievers the Straight Way of faith, they resent it. Yet there are some members of the same community who turn to God and He guides them. It is open to everyone to choose guidance or error. However, God makes only the pious incline towards faith. Those who shun faith are not compelled by God to embrace it.

22. These differences arose after God had endowed people with knowledge. They are responsible for the dissensions insofar as they deviated from clear and explicit commands of the shari'ah and invented false practices which led to the emergence of various sects.

23. They were not prompted by any good intention in sowing seeds of dissension. Their motives were to exhibit innovativeness, to do something novel and different from others and to amass wealth. The ambitious realised that as long as people obey the One True God and one Messenger and follow one Scripture and one way of life, they themselves will not be able to achieve any personal glory. They will fail to rally others around their holy personages. Nor will they be able to duly fleece them. Prompted by this realisation, they opted for innovating beliefs, philosophies, and ways of life and rituals and outlooks on life. It misled many into following false paths, and to driving them away from the Straight Way. Their polemics culminated in bitter conflicts which were aggravated by political and economic clashes. All of this ultimately resulted in violence and bloodshed which besmirched the annals of human history.

24. God has the power to decimate those who had concocted false doctrines to misguide people. However, He has deferred. His final decision until the Day of Judgement. For, if the matter had been decided in the world, the test to which man has been put would be rendered meaningless.

25. After a Prophet died and his immediate followers faded out, that Prophet's community often exhibited uncertainty about the authenticity and purity of their Scripture. They could not claim with full strength of conviction that their scripture had remained safe from corruption. This holds true of the Torah and the Gospel. These Scriptures were not faithfully transmitted to the subsequent generations in their pristine forms. God's Word was mingled with man's such as what one finds in exegetical comments, historical narratives, verbal traditions and juristic rulings. The translation of the Scripture came in such great vogue that the original scripture was virtually lost from sight; only the translations remained: The sources which transmitted the Scripture were not duly maintained with the result that the scripture lost its historical authority, so that it has become difficult to claim that the text that people have in their hands is the one that truly goes back to Moses or Jesus (peace be on them). Moreover, the clergy had from time to time introduced complex and confounding theories pertaining to theology and metaphysics, philosophy and law, physics, psychology and social life which enmeshed people's attention, causing them to lose track of the Straight Way of truth. Since God's Word was not available in its original form, people could not draw upon an infallible source which could enable them to distinguish truth from falsehood.

26. The Prophet (peace be on him) is directed here not to make any compromise in matters of faith in order to placate the unbelievers. Islam has no room for their superstitions and prejudices. The Prophet (peace be on him) is asked not to try to win them over by pandering to their errors. Those inclined to embrace faith should accept the unadulterated faith as revealed by God. Otherwise, those keen on stumbling into Hellfire are free to choose that path. Divine faith cannot be tailored to the whims and fancies of people. If they want success and felicity, they should change themselves in accordance with the dictates of faith.

27. A true believer recognises that all of God's Books are true. He does not treat them differently, believing in a part of it and rejecting its other parts. As for the Prophet Muhammad (peace be on him), he affirms that all the Books revealed by God are equally truthful.

28. This pervasive statement covers several meanings: (i) The Prophet (peace be on him) is required to act with perfect justice. He therefore, cannot be swayed by any bias be it for or against any particular group of people. For him, all people are equal and he is required to treat them alike. He supports only truth, even if it be with those quite alien to him. By the same token, he is opposed to falsehood and error, irrespective of who commits it, even if they be his own kith and kin. (ii) The truth preached by him has a universal import and is applicable to all whether rich or poor, noble or commoner, friend or foe. The same standards of truth and falsehood apply to all. The lawful and the unlawful are likewise binding on one and all. These laws make no allowance even for the Prophet (peace be on him). (iii) The Prophet's assignment consists in establishing justice. It is his responsibility to extirpate the imbalance and injustice found in the lives of people and in their society. (iv) This also had a fourth meaning which became evident after the Hijrah to Madīnah. This consisted of affirming that the Prophet (peace be on him) was the qāḍī appointed by God to dispense justice.

29. Everyone is responsible for his deeds. The reward due to a pious person cannot reach a wicked person. By the same token, a pious person will not be punished for the misdeeds of a sinner. Everyone is accountable for his own deeds. The same truth features in al-Baqarah 2: 139; Yūnus 10: 41; Hūd 11: 35 and al-Qasas 28: 55.

30. The Prophet (peace be on him) preaches truth in a convincing manner. It is pointless quarrelling with him for he was not available for wrangling with those who are out to pick a quarrel.

31. Reference is to the situation which then prevailed in Makkah. As the Makkan unbelievers came to know of someone's acceptance of Islam, they took to persecuting him. As a result, he was under constant pressure from his people everywhere, both at home and outside. He was teased and persecuted in a hundred different ways until he disassociated himself from the Prophet (peace be on him) and reverted to Jahiliyah.

32. 'Balance' here signifies the shari'ah which distinguishes between truth and falsehood, between justice and wrong-doing and between good and bad. The Prophet (peace be on him) is obliged to act with perfect justice. Both the Qur'an and the shari'ah stand out as a means to give effect to justice.

33. The Makkan unbelievers should mend their ways at the earliest. They should not take the Last Day as a far-off, remote event. For one cannot say with certainty whether one will even survive until the next moment. At any time one could breathe one's last breath.

34. Latif suggests that God is full of compassion, affection and favour towards His servants. Furthermore, He caters for all of their needs. It is worth clarifying that the above treatment is not exclusively for believers. His sustenance is showered without distinction upon all, believers and unbelievers alike.

35. God, however, does not grant His favours in equal measure to all individuals, which might seem to be a requirement of His being 'Most Gentle'. Rather, He grants something to one and denies that to others, and also what He grants to them is not of the same measure.

36. God's entire system of bounties is self-subsistent. No one has the power to change it or to extract something for himself or prevent anyone from receiving what God apportions for him.

37. The preceding verses draw attention to two facts which all of us observe all the time: first, that God's bounties are universal; second, that His system of granting bounties to human beings does not follow a strictly uniform and invariable pattern. As we observe, some are granted more than others. The present verse also conveys another significant point. In the first place, there are numerous differences between the sustenance provided to people. Over and above that, there is also qualitative difference between the sustenance provided to those who seek the Hereafter, which is of one kind, while that provided to those who seek only the good of this world is of another kind.

This is a very important fact which should be fully grasped so as to assist one in determining one's own attitude.

Those who strive for this world or for the Hereafter are likened to a farmer who works hard for a rich harvest. However, there is a world of difference between the intent and objective and general attitude of those who work for the harvest of the Hereafter and those who are concerned only with worldly gains. Accordingly, God has laid down that the result of their efforts will also be different. This despite the fact that the locale of their activity is the same - the world. As regards those who seek the harvest of the Hereafter, it has not been said that they will be denied worldly gains. They are bound to get their share of worldly goods, be it little or substantial. This, because all are God's creatures and are hence entitled to His universal munificence that is shared by those who are good as well as those who are otherwise. God, moreover, gives them the glad tiding of rewards in the Hereafter. They will draw greater reward: 'We shall increase for him his harvest.' The more one works for the Hereafter, the more opportunities one gets for doing good, and in fact, the easier it is to do good. As one resolves to have recourse only to legitimate means to achieve good objectives, one is granted manifold increase in his means. One is not forced to resort to unfair means. Above all, one will be rewarded amply in the Hereafter where God may increase one's reward many fold.

As for those who are not concerned about the Hereafter and strive only for worldly goods, God announces to them the following: (i) notwithstanding a person's exertion, he cannot get all worldly goods. He will get only a share of those goods apportioned for him by God. (ii) He will receive only in this life what is destined for him, but will not receive anything in the Afterlife.

38. Shuraka' does not denote in this context the associate gods whom the polytheists invoked, or those in whose names they made their offerings, or those to whom their rites of worship were devoted. The obvious reference here is to those fellow human beings regarded as associates in God's authority and sovereignty, to those who are generally obeyed, whose views and doctrines are faithfully followed, and whose standards are taken as norms. In religious, social, cultural, economic, legal and political life they are followed as if they constitute the shari'ah which must be observed. This, however, is an alternate code of life, one which has been worked out in opposition to God's shari'ah. In fact this represents a way of life opposed to Divine faith. It is tantamount to the same polytheism that consists in prostrating before someone other than the One True God or invoking anyone besides Him. (For further details see al-Baqarah 2: 172 and 256; Al 'Imran 3, n. 57, Towards Understanding the Qur'an, vol. I, p. 262; al-Nisa' 4, n. 90, vol. II, pp. 52-3; al-Ma'idah 5, nn. 1-5, vol. II, pp. 126-9 and 188-9; al-An'am 6: 118-21 and 136-7; al-Tawbah 9, n. 31, vol. III, p. 204; Yūnus 10, nn. 60-1, vol. IV, pp. 44-6; Ibrāhīm 14, nn. 30-2, vol. IV, pp. 265-7; al-Nahl 16, nn. 14-16, vol. IV, pp. 371-2; al- Kahf 18: 52; Maryam 19, nn. 49-50, vol. V, p. 113; al-Qaşaş 28, n. 86, vol. VII, PP. 239-40; Saba' 34, n. 63, vol. IX, pp. 197-8 and Yā Sin 36, n. 53, vol. IX, pp. 268-9.)

39. This is tantamount to an act of blasphemy towards God. Had God not preordained that the matter will be resolved on the Day of Judgement, God's scourge would have overtaken everyone who introduces a new religion on His earth. Likewise, those who prefer man-made isms to God's prescribed faith would also have been annihilated.

40. This refers to the Prophet's efforts to protect people from God's punishment and to make them worthy of admission to Paradise.

41. The Prophet (peace be on him) does not seek any worldly reward except 'love towards kinsfolk' (qurba). This word, qurbă, has variously been interpreted by the Qur'anic exegetes. Some consider it to mean ties of kinship. Accordingly, they take the verse to mean that the Prophet (peace be on him) does not seek any recompense for his mission. However, he wants the Quraysh at least to give due consideration to his ties of kinship. What would have been appropriate for them was to accept the Prophet's call and join hands with him. However, the irony is that the Quraysh are more hostile to his mission than the rest of the Arabs. This is 'Abd Allāh ibn 'Abbas's interpretation which has been narrated by several chains of transmission by Aḥmad ibn Hanbal, Musnad; Bukhārī, Kitāb Tafsir al- Qur'an, Bab Qawlihi: 'Illa al-Mawaddah fi al-Qurbā'; Muslim, Kitāb al-Jihād wa al-Siyar, Bab al-Nisa' al-Ghāziyāt Yurdakh lahunna wa la Yusham; Tirmidhi, Kitab Tafsir al-Qur'an 'an Rasul Allah Ṣalla Allah 'alayhi wa Sallam; Tabari, Tafsir, comments on Surah al-Shürā 42: 23; al-Tabarānī, al-Mu'jam al-Kabīr, narrated by 'Abd Allah ibn 'Abbās; al-Bayhaqi, al-Sunan al-Kubrā, Kitāb al-Siyar, Bab al-'Abīd wa al-Nisa' wa al-Ṣibyān Yaḥḍurūna al-Wuq'ah; Ibn Sa'd, Kitāb al-Tabaqāt al-Kubrā, Dhikr Man Intamā ilayhi Rasûl Allāh Ṣallā Allah 'alayhi wa sallam and others. The same view is shared by Mujahid. 'Ikrimah, Qatadah, al-Suddī, Abū Malik, 'Abd al-Rahman ibn Zayd, Daḥḥāk, 'Aṭā' ibn Dīnār and other leading Qur'anic scholars. (See also Tabari, Tafsir, comments on Surah al-Shūrā 42: 23.)

The other group of scholars, however, interprets qurbā in the sense of nearness. For them, the verse means: 'I do not seek any other reward for this mission except that you develop a desire to gain nearness with God,' (Tabari, Tafsir, comments on Surah al-Shūrā 42: 23.) In other words, their reform will constitute his wages. This is the view of al-Hasan al-Baṣrī, which, according to a report, is also endorsed by Qatadah. (Ṭabarī, Tafsir, comments on Surah al-Shūrā 42: 23.) Al-Ṭabarānī attributes this to 'Abd Allāh ibn 'Abbās. Almost the same point is made in the Qur'an as well: 'Say to them (O Muḥammad): "I ask of you no reward for my work. My only reward is that whosoever wills may follow the way leading to his Lord", (al-Furqan 25: 57.)

Yet another group of scholars interprets the word qurbă to denote kinsfolk, and explains the verse to mean the following: the Prophet (peace be on him) declares that he seeks nothing in return for performing his mission except that he wants people to love his kinsfolk, (Ṭabarī, Tafsir, comments on Sūrah al-Shūrā 42: 23.) For them, all the members of 'Abd al-Muttalib's family were his relatives. Some, however, restrict qurbā only to 'Ali, Fatimah and their children. Sa'id ibn Jubayr and 'Amr ibn Shu'ayb are credited with this view, (Ṭabari, Tafsir, comments on Surah al-Shūrā 42:23.) Some reports ascribe the same view to 'Abd Allah ibn 'Abbās and 'Ali ibn al-Husayn, (Tabarī, Tafsir, comments on Surah al-Shūrā 42: 23.)

Nonetheless, the above interpretation is not acceptable for many reasons. First of all, at the time of the revelation of this surah in Makkah, 'Fatimah was not yet 'Ali's wife, and obviously, therefore, they had no children. Furthermore, all members of 'Abd al-Muṭṭalib's family were not the Prophet's supporters. Some of them had openly joined the opposite camp. Abū Lahab's hostility towards the Prophet (peace be on him) was known to all. Moreover, 'Abd al-Muṭṭalib's family members alone did not represent the Prophet's kinsfolk. He was related to almost all the families of the Quraysh through his mother, his father and his wife, Khadijah. He had some of his sincere supporters who belonged to one or other of those families. Hence, the Prophet (peace be on him) could not have singled out 'Abd al-Muttalib's family members as his relatives and asked that love and affection be shown to them. Furthermore, a Prophet addresses people from a very high pedestal and it is not quite consistent with his august office to ask people to show love and affection towards his kinsfolk. The Qur'ānic account of the Prophets clearly indicates that none of them ever asked any reward for their people on account of his mission. Rather, all of them declared that their wages rest with God alone. (Yunus 10: 72; Hūd 11: 29 and 59 and al-Shu'ara' 26: 109, 127, 145, 164 and 180). In Surah Yā Sīn, a criterion has been given to test a Prophet's truthfulness and this is absolute selflessness (Yā Sin 36: 21). At several places, the Qur'an directs the Prophet Muhammad (peace be on him) to declare that he is not after any reward for his work. (See al-An'ām 6: 90; Yusuf 12: 104; al-Mu'minum 23: 72; al-Furqān 25: 57; Saba' 34: 47; Ṣād 38: 86; al-Tür 52: 40 and al-Qalam 68: 46.)

It is inconceivable that notwithstanding these instructions to the Prophet (peace be on him) he would ask for the kind of reward for his work mentioned above. Nor does this fit in with the context either. For the verse is addressed to the unbelievers, not to Muslims. The entire discourse is directed at them and the same continues in the verses that follow: The Prophet (peace be on him) could not obviously ask for any reward from his opponents. One expects some return only from those who appreciate one's work. The Makkan unbelievers did not endorse his mission at all and were in fact out to harm him, even mortally.

42. As distinct from those who are wilful culprits of disobedience, God treats those who try to follow the course of goodness as follows: (i) God makes them even better than they deserve by dint of their effort. (ii) He overlooks their lapses; and (iii) encourages them by amply rewarding them even for their modest achievements.

43. The verse, couched in the interrogative form, is permeated with a strong note of reproach. The Makkan unbelievers were so brazen that they felt no qualm of conscience in accusing the Prophet (peace be on him) of having ascribed lies to God. They accused him of composing the Qur'an himself and then falsely claiming that it was from God.

44. Such big lies are uttered only by those whose hearts are sealed. God could, if He so willed, include them in the same category. However, out of His mercy He has kept them in a category separate from them.

This rejoinder contains a strong satire against those who made false accusations against the Prophet (peace be on him). They are guilty of considering the Prophet (peace be on him) to be one of those who would resort to any falsehood for personal gain. Misled by the same notion, they charge him with inventing lies. However, as distinct from those whose hearts God had sealed, He was kind to them insofar as He did not seal their hearts.

45. It is part of Divine dispensation that falsehood does not flourish and that truth eventually triumphs. The Prophet (peace be on him) is, therefore, instructed not to pay any attention to the false charges levelled by the Makkan unbelievers. This storm of opposition will soon subside and the truth of the Prophet's teaching will become crystal clear.

46. God is well aware of all the allegations hurled against the Prophet (peace be on him). God also knows the motives behind the concerted effort to browbeat the Prophet (peace be on him).

47. The previous verse, which consisted of a stern warning to the unbelievers, is followed by the present verse which exhorts them to repent. The verse, thus, asks them by implication: why are you incurring God's further wrath by hurling absolutely false accusations against the Prophet (peace be on him)? However, since God is All-Pardoning, if they give up their misdeeds and repent, He will forgive them. This because repentance itself means man's feeling regretful at his misdeeds, coupled with a firm resolve to give them up and never repeat them. In fact true repentance also requires that one should make repairs for any harm that one might have caused any person. One is required to try one's best to make repairs, and where this is not possible, one should implore God's forgiveness and constantly strive to remove the dark spot from one's life-record by superogatory acts of goodness and charity. Let it be clear, however, that the word repentance can apply only to that act which is accompanied by a desire to please God. For abandoning any evil acts, if done for any other consideration, is not reckoned as repentance.

48. In view of the context in which this verse occurs, it seems to point out the basic reason of the rebellious stance of the Makkan unbelievers.

Compared to the superpowers of the time-the Romans and the Persians- they counted for nothing. Were the Quraysh to be viewed in comparison with their neighbouring countries, they were a backward people engaged in petty trading. They were, no doubt, materially better off than the other tribes of Arabia. But this had made them so proud and arrogant that they were not prepared even to listen to the Prophet (peace be on him). The chiefs of their tribes considered it below their dignity even to consider the proposition of his being their guide, one whom they should follow. It is against this background that the Qur'an points out that if God had thrown the doors of sustenance wide open for them - thanks to their pettiness - they would have totally lost their poise and balance. They are being granted sustenance only to that extent that will keep them within some reasonable limits. In substance, the same point is also made in the following verses: al-Tawbah 9: 68 and 70; al-Kahf 18: 32 and 42; al-Qaṣaş 28: 75 and 82; al-Rum 30: 9; Saba' 34: 34 and 36 and al-Mu'min 40: 82 and 85.

49. Here walī signifies the Being Who looks after the needs of all His creatures, One Who has taken it upon Himself to meet all their needs.

50. That is, in both the heavens and the earth. This clearly indicates that life is not confined to earth, and that living beings are found on other planets as well.

51. God is capable of bringing His creatures back to life. In other words, in the same way that God has spread out His living creatures, He also has the power 'to bring them together'. In short, it is altogether wrong to think that those who were alive once cannot be brought back to life by the act of Resurrection.

52. Let it be clear that this Qur'anic passage does not aim to explain the basic cause of all woes of mankind. What is said here is clearly addressed to those who were guilty of disbelief and disobedience in Makkah. They are being told that should God have taken them to task for their misdeeds, they would not have been left alive. They have, however, been afflicted with some calamities. (The allusion is presumably to the famine which had then overtaken the Makkans). These calamities stand out as a warning. They should realise their utter helplessness in face of God against Whom they had rebelled. Now, can those whom they take as their patrons and lords avail them if God's wrath strikes them?

As for true believers, they are governed by another set of Divine laws. They, too, encounter hardships and calamities. These, however, expiate their sins and lapses. The Prophet (peace be on him) said: 'As to the sorrow, grief, suffering and hardships afflicting a Muslim, even it be the pricking of a thorn, it serves as expiation for his lapses. God has devised this arrangement.' (Bukhārī, Kitāb al-Marḍā, Bāb mā Jā'a fi Kaffărat al-Marad and Muslim, Kitab al-Birr wa al-Ṣilah wa al-Adab, Bab Thawab al-Mu'min fimā Yuşibuhu min Maraḍ aw Ḥuzn aw naḥw Dhalika hatta al-Shawkah Yushākuhā.) As to the hardships which a believer faces in the cause of upholding the Word of God, these are means for his exaltation. There is no basis to assume that these are indicative of God's punishment for his sins.

53. 'Those who are wont to be steadfast and give thanks' refers to those who exercise self-restraint and faithfully serve God both in the states of adversity and of prosperity; not to those who, by the very first flush of prosperity, lose their poise and allow themselves to forget their true position and become rebellious towards God and oppressive towards His creatures. Also, when they encounter adversity, they become utterly desperate and resort to all kinds of petty acts. Rather, it is, those 'who give thanks' to God, who attribute their success to Him, who never fail - no matter how high they ride on the crest of good fortune - to consider it all to be God's favour rather than the result of their inherent excellence. It is they who, when they find themselves in truly woeful conditions, their mind remains conscious of the blessings they have enjoyed rather than of the deprivations they may have suffered. Thus such people continue to thank God both in adversity and prosperity, and do so both by their tongues and from their hearts.

54. As part of their trade journeys, the Quraysh visited Abyssinia and the coastal regions of Africa. They undertook these voyages and crossed the turbulent Red Sea on sailing ships and boats. Now, the Red Sea is very hazardous for navigation, especially because it is often stormy and also abounds in submarineous rocks which imperil navigation. Thus, based on their experience, the Quraysh were in a good position to appreciate the state depicted here.

55. What has been given to man is the 'wherewithal of transient life' rather than something that ought to puff him up with pride and cause him to exult. Thus, no matter how abundant the riches of the world available to a person, they are still meagre and transient. At the most, he will avail it for a number of years and will then leave it behind and go ahead empty-handed. Practically speaking, a man is able to avail only a tiny portion of his wealth while most of the time it only adorns account books and ledgers. How wise is it to exult at possessing such wealth for a person who understands the reality and true worth of this wealth and, for that matter, of the world itself?

56. By contrast, the bounties of the Hereafter are of an excellent nature, both qualitatively and quantitatively. Furthermore, they are not ephemeral but everlasting.

57. To repose trust in God is stated here as an essential requisite of faith as well as a necessary condition of success in the Hereafter. 'Reposing trust in God' means the following: (i) That one should completely confide in God's Guidance and be fully cognizant that knowledge about Reality, the principles of morality, the prescribed limits of what is lawful and what is unlawful, and the rules laid down to order and regulate human life are based on truth and lead to man's success and felicity. (ii) Instead of trusting one's own ability and competence and resources or of any others than God, one should rely on God and be fully persuaded of the truth that success depends wholly upon God's help and support, which one can earn only by observing God's laws and by keeping one's eyes firmly fixed on seeking God's pleasure and working within the limits laid down by Him. (iii) Likewise, one should have firm faith in God's promises made to those who believe and do good and devote themselves to the cause of Truth rather than falsehood. While reposing faith in these promises, believers should spurn any gain which might accrue from following wrong paths. By the same token, they should patiently bear all losses and hardships which they may have to face in consequence of upholding the Truth. Without such trust in God, one cannot obtain the glorious rewards which God has promised to believers.

58. For further details see, al-Nisa' 4, nn. 53-4, Towards Understanding the Qur'an, vol. II, pp. 32-5; al-An'am 6, nn. 130-1, vol. II, pp. 291-2; al-Naḥl 16, n. 89, vol. IV, pp. 358-9; and al-Najm 53: 32.

59. Believers are not easily enraged and irritated; rather, they exercise restraint and are cool-minded. They are not revengeful either; rather, they overlook the excesses committed by others and keep good control over their anger. This, according to the Qur'an, is one of the best traits of a human being, (Al ‘Imrān 3: 134.) It is projected as one of the main reasons for the Prophet's resounding success, (Al 'Imrān 3: 159.) 'Ã'ishah relates that: "The Prophet (peace be on him) never took revenge on personal grounds. He enforced punishment only when some Divine command was violated.' (Bukhārī, Kitāb al-Adab, Bāb Qawl al-Nabi Ṣalla Allah 'alayhi wa Sallam: 'Yassirū wa lā Tuassirū' wa Kāna Yuḥibb al-Takhfif wa al-Yusr 'alā al-Näs; and Muslim, Kitāb al-Faḍā'il, Bāb Muba'adatihi Ṣalla Allah 'alayhi wa Sallam li al-Athām wa Ikhtiyarihi min al-Mubāḥ Ashalahu wa Intiqāmihi li Allah 'ind Intihāk Ḥurumātih).

60. They respond wholeheartedly to God's call and are forthwith ready to attend to the tasks to which He invites them.

61. That the believers establish Prayers and conduct their affairs through consultation is highlighted as one of their excellent traits. The directive to conduct their affairs through consultation also occurs in Al 'Imran (3: 159). Little wonder, then, that mutual consultation is an important characteristic of Islamic polity. It only betrays a person's affinity to Ignorance (jāhilīyah) if he were to insist on deciding collective issues without taking others into confidence. In fact, it also amounts to an infraction of the norm laid down by God. On studying why Islam places such emphasis on mutual consultation, the following three points stand out:

(1) If one arbitrarily decides something which concerns others, it is tantamount to committing excesses against them and no one has the right to act high-handedly in matters of common interest. Justice requires that all persons concerned with the matter should be consulted while taking a decision. If the issue relates to a very large number of people, their representatives should be taken into confidence.

(2) Any person who acts arbitrarily on public issues and disdainfully disregards others does so either to serve his personal interests or out of arrogance. Both these traits are morally reprehensible. A true believer cannot possess either of them. For he is not so selfish as to usurp others' rights in order to appropriate for himself unlawful gains. Nor is he so arrogant as to consider himself all-knowing and all-wise.

(3) It is a huge responsibility to adjudge others' interests. A God-fearing person realises the tremendous burden of His accountability to God. At times, he is deterred by this thought from accepting positions of responsibility. However, those negligent of God and the Hereafter have the audacity to take up any assignment. A God-conscious person who is all along cognizant of the Hereafter is bound to consult those who have an interest in the decision making of a question, or at least consult their representatives. For this may help in arriving at a sound and just decision. Even if an inadvertent mistake is committed, any specific individual cannot be faulted on that count.

These three considerations underlie the Islamic teachings with regard to mutual consultation as a requirement of Islam's broader ethical code of conduct. Any deviation from this norm is a major moral flaw which Islam does not condone.

The Islamic way of life presupposes mutual consultation at every level, both minor and major. Domestic issues should be decided together by husband and wife, and as children come of age, they should also be con- sulted. Family matters may be best resolved by taking into consideration the opinion of all adults. As for issues concerning a tribe or professional fraternity or town, or city, if all relevant people cannot be consulted, their representatives should settle matters in an acceptable manner.

The affairs of the state should be decided by the head of the state who should be appointed by the consent of all. He should draw upon the suggestions of truly representative advisors. He should hold office only for as long as he enjoys the confidence of his people. An honest, pious person cannot aspire or try to cling to his office if he forfeits without having the confidence of the public. Nor can he ever resort to fraudulent practices to keep occupying his office by force and coerce people into pledging their allegiance to him. He should not pick advisors who simply suit him. Rather, they should be independently minded, sincere people who are trusted by others. Only a dishonest person has recourse to unfair means. He may put up a façade of mutual consultation while he acts totally against its spirit. By so doing, he tries to deceive both God and the public. Needless to add, God cannot be deceived. Nor can the public be so misguided that they will fail to discern his misappropriations or accept him at his face value.

In terms of its nature and essence, the Qur'anic directive for mutual consultation calls for the following: (i) People should enjoy full freedom of expression in matters concerning their rights and interests. They should be fully informed as regards how their affairs are decided. People should also be free to check the performance of those who hold the reins of responsibility and to admonish them if they commit lapses. They should also be authorised to replace their rulers if the latter do not mend their ways. It is the height of injustice and deceit to gag and coerce people and keep them in the dark. Such malpractices are grossly contrary to the spirit of mutual consultation. (ii) People entrusted with running collective affairs should be appointed with the consent of the people. Their consent should be free and independent. Any public consent, if secured fraudulently or forcibly or if it is bought by money, is no consent at all. Anyone who uses any of those unfair means is not fit to be the head of the state. Only he who is selected willingly by the public is entitled to this position. (iii) That the ruler should appoint only those people to advise him who enjoy public confidence. Those who appropriate this position for themselves by coercion, money, falsehood, deceit or misguiding people cannot be called their representatives. (iv) That those who are consulted should express their views to the best of their knowledge and in consonance with their conscience. They should be free to state their views clearly. If they are compelled into giving opinions which are against their conscience owing to any pressure, fear or incentive or because of group identity, it amounts to treachery, which runs counter to the underlying spirit of mutual consultation. (v) That the opinion arrived at by consensus or majority vote of the consultative assembly should be accepted. For, if one acts in total disregard of the consultation offered, it renders the whole process useless. The Qur'an categorically states that mutual consultation should be the basis of running public affairs. The consensus or majority view should, therefore, be the deciding factor. God not only directs Muslims that consultation be carried out in their affairs, but we find this as an observation about Muslim communal life that their mutual affairs are settled by consultation. It is, therefore, necessary that the suggestions enjoying public support be carried out.

It should be clear that the above mechanism of consultation is not characterised by absolute power and authority in terms of deciding the affairs of the Muslim community. Consultation is confined to the limits fixed by God's Law. The standing principle is that it is God Who decides matters on which Muslims have disagreements. Muslims are, therefore, obliged to turn, in the first place, to God and His Messenger in all their affairs. Going by this important proviso, it should be clearly understood that Muslims may carry out consultation after ascertaining the thrust and implications of a Divine command. However, they cannot overrule or alter what has already been decided by God and His Messenger.

62. This carries the following three meanings: (i) That they spend out of the sustenance granted to them by God; that they do not turn to unlawful earnings to meet their expenses. (ii) That they do not hoard the sustenance bestowed on them by God; rather, they feel no inhibition in spending it. (iii) That they also spend of what is granted to them in God's cause. They do not keep it exclusively for their own use.

The Qur'an brands only lawful, wholesome sustenance as that which is bestowed by God. What is grabbed unlawfully does not represent the sustenance bestowed upon a person by God. Moreover, the sustenance bestowed by God should be expended, rather than stingily retained for one's strictly personal use. The Qur'ānic directive to spend also covers one's expenditure in the cause of God. Those who spend along the above lines will receive ample reward in the Hereafter for spending out of what God had bestowed on them.

63. This is also another excellent quality of believers: they are not easy prey for tyrants and oppressors. If they are tender-hearted and of forgiving disposition, then this is not because of their weakness for they have not been trained to live with the abject meekness of hermits and world-renouncing recluses. Such is their character that if those who are weaker than them commit an excess against them, they are likely to gracefully wink at it. On the contrary, if a power-drunk and arrogant person engages in high-handedness, they are wont to stand up and resist and prove their mettle. For the proud and the haughty, believers have proved a hard nut to crack.

64. From here on till verse 43 the import of the preceding verse is elaborated.

65. This is the first basic rule that must be observed in taking.revenge: whereby a person may not exceed the extent of wrong done to him.

66. This is the second rule that ought to be taken into account: while one is entitled to take revenge against the wrong-doer, it is better to pardon him wherever this can bring about reform. Now, since pardoning another person mortifies a person's own feelings, God consecrates a reward for him because he suppressed his own feelings for the reform of evil-doers.

67. This warning alludes to a third rule: while taking revenge a person should be careful lest he become a tyrant himself. It is not permissible to exceed the original wrong in extracting revenge. For example, one may slap only once in retaliation for one slap. One is not permitted to go beyond the hurt sustained by oneself. Likewise, it is not permissible to commit a sin by way of revenge for the sin committed against oneself. For example, if a wicked person kills someone's son, the father is not authorised to kill the son of that person by way of revenge. Nor is one allowed to rape the daughter or sister of a rapist to take revenge for that kind of wrong.

68. It is pertinent to clarify that all these qualities of believers characterised the conduct of the Prophet's Companions. The Makkan unbelievers saw all this at first hand. God, thus, instructs the Makkan unbelievers that if they have received some wealth from God for their ephemeral life, that should not cause them to be unduly puffed up and lose their heads. They should also bear in mind that that is not true wealth. True wealth consists of those good qualities and characteristics which the Qur'an has cultivated in believers who belong to their own community.

69. God has revealed an excellent Book to guide people, which effectively instructs them in truth and directs them to Straight Way. He also raised a Prophet of no less a stature and illusuous character than Muḥammad (peace be on him) the like of whom they had never seen before. Furthermore, God showed the results of the Prophet's instruction and training in the excellent lives and conduct of the Prophet's Companions. If the unbelievers continued to disregard God's guidance despite all this, then they were free to persist in error, for evidently they did not want to reform themselves. If God slams the door on someone to receive guidance, who can guide them to the Straight Way?

70. That is, when it is possible for them to return to the Straight Way, they refuse to pay heed. However, after God's judgement has been finally issued for enforcement, they would very much like to have another opportunity to repent and reform themselves.

71. It is part of human nature that on being confronted with a dreadful spectacle, which poses a serious threat to oneself, one first closes one's eyes for one is unable to observe the dreadful object overtaking one. At most, one casts a glance over the terrifying object. The Qur'an depicts the same condition of unbelievers when they will be on their way to Hellfire.

72. That is, God will neither avert that Day nor anyone else has the power to do so.

73. This is open to other meanings as well: (i) The unbelievers will not be able to deny any of their misdeeds. (ii) Also it will not be possible for them to hide by disguising themselves. (iii) They will not be in a position to lodge any protest or show any resentment against the treatment meted out to them. (iv) It will be beyond them to change the condition in which they are placed.

74. The Prophet (peace be on him) is not required to force the unbelievers into following the Straight Way, nor will he be taken to task for their sins.

75. 'Man' here refers to those mean and arrogant people who cannot gracefully carry the bounties they have received from God. When they are admonished to follow the Straight Way, they simply refuse to pay heed. However, when they are punished for their misdeeds, they bemoan and curse themselves and forget all the bounties that had earlier been showered upon them. They fail to realise that their plight is because of their misdeeds. They do not, however, take any lesson from their adverse or favourable circumstances.

It is evident from the context that the discourse is directed to the Makkan unbelievers, though they are not addressed directly. Rather, some general observations are made about human conduct and the causes of human weaknesses are identified. This provides one with a highly useful lesson about the wisdom that ought to accompany preaching: The weaknesses of the addressees should not be directly attacked. Only some general comments should be made so that they are not antagonised. These comments should spark off their good sense and rouse them to engage in soul-searching.

76. If the unbelievers refuse to take any lesson, that does not change facts. The dominion of the earth and the heavens does not belong to any earthly king or tyrant; it belongs to God. Those who rebel against Him can achieve no victory. Nor can those whom the unbelievers foolishly invest with Divinity rescue them.

77. This is a manifest proof of God's absolute authority and power. No human being, however great, is able to have children of his choice, let alone grant them to others. The one whom God has made barren cannot bear a child despite the best medical advice and treatment. Likewise, he who has been granted only daughters cannot have a son. The same holds true for the parents of sons who cannot have a daughter on their own. Man is utterly helpless in this regard. It is hard to ascertain whether an expecting mother will deliver a son or daughter. It is the height of foolishness on one's part to lay claim to Divinity or to credit anyone else with Divinity in the face of these evident truths. Those guilty of such foolishness will face dire consequences. Their unbelief and polytheism cannot even slightly alter the reality.

78. The theme broached at the opening of the surah is resumed in the concluding part. It is helpful, therefore, to rehearse the opening verses and their explanatory notes.

79. Wahy here signifies inspiration or putting an idea or feeling in someone's heart, or making him observe a truth in a state of sleep. An example of this is the vision shown to the Prophets Abraham and Joseph (peace be on them) in their dreams as stated in Surahs Yusuf 12: 4 and 100, and al-Ṣäffat 37: 102.

80. One hears some voice, though one is unable to observe the caller. This happened to the Prophet Moses (peace be on him). He heard someone calling out from a tree yet he could not see the caller. (Tā Hā 20: 11-48; al-Naml 27: 8-12 and al-Qasas 28: 30-35.)

81. This is the conventional mode of revelation, which accounts for the transmission of Heavenly Books to Prophets. Some people tend to misinterpret the verse to mean that when God sends a Prophet, the latter conveys His message by His command. However, the wording of the verse itself indicates the fallacy of the above interpretation. The Prophets' preaching cannot be equated with revelation. Such an interpretation is also not endorsed by Arabic idiom. Wahy connotes a secret as distinct from open communication. Wahy can be equated with Prophets' preaching only by those who are totally ignorant of Arabic idiom and syntax.

82. God is far too exalted and hallowed to speak face-to-face with a human being. Moreover, He also has the power to resort to alternatives of direct means of communication with man.

83. 'Even so' does not necessarily mean that the last-mentioned communication of God's guidance was the only one, but includes all the three modes mentioned above. As for rūḥ, it denotes the message conveyed to the Prophet (peace be on him) through revelation. Both the Qur'an and Ḥadīth testify that the Prophet (peace be on him) received revelation in all the above three modes: (i) There are aḥādīth that mention 'Ã'ishah as narrating that revelation to the Prophet (peace be on him) commenced with true dreams, (Bukhārī, Kayfa Kāna Bad' al-Waḥy ilā Rasul Allāh Ṣallā Allāh 'alayhi wa Sallam... and Muslim, Kitāb al-Īmān, Bāb Bad' al-Waḥy ila Rasûl Allāh Ṣallā Allāh 'alayhi wa Sallam.) This lasted for some years. Aḥādīth recount many such dreams of the Prophet (peace be on him) in which he received some good tidings or directives. The Qur'an also specifically mentions a dream that was shown to the Prophet (peace be on him), (al-Fatḥ 48: 27.) The Prophet (peace be on him) stated in several aḥadīth that he was inspired or instructed or commanded or prohibited on different occasions. All these are illustrative of this type of revelation. Hadith qudsi belongs to the same category. (ii) On the occasion of his Night Journey the Prophet (peace be on him) was favoured with another mode of revelation. Several authentic aḥadīth narrate the dialogue between God and the Prophet (peace be on him) regarding the number of obligatory Prayers, (Bukhārī, Kitāb al-Ṣalāh, Bāb Kayfa Furiḍat al-Ṣalāh fi al-Isra'.) One, thus, learns that the Prophet (peace be on him) was granted the same honour as was conferred earlier upon the Prophet Moses (peace be on him) on Mount Sinai when God spoke to him directly. (iii) The Qur'an clearly states that revelation was conveyed to the Prophet (peace be on him) through the agency of Gabriel, (al-Baqarah 2: 97 and al-Shu'ara' 26: 192-5.)

84. Prior to assuming the Prophetic office it had never occurred to the Prophet (peace be on him) that the Book would be granted to him. In fact, he had no inkling about the previous Books and their contents. Likewise, notwithstanding his belief in God, he did not have a clear idea of the articles of faith before he was appointed to the Prophetic office. He was also unaware of belief in angels, Prophethood, Heavenly Books and the Hereafter. The Makkan unbelievers were cognizant of all this. No Makkan could dare say that the Prophet (peace be on him) had ever even discussed the issue of faith before his designation to Prophetic office. An aspirant for this office would not have behaved in this fashion: of displaying complete unawareness of these subjects and then, out of the blue, presenting remarkable and highly cogent discourses on them.

85. This serves as the final warning to the Makkan unbelievers. Their rejection of the Prophet (peace be on him) cannot be taken lightly. Their unbelief is in God's knowledge and so is all else that is happening. He will pronounce His judgement regarding the fate of all.