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Or: "Whatever discourse (qur'an) from Him".
Lit., "witnesses", corresponding to the majestic plural "We". The specific reference to the Prophet and his recitation of the Qur'an (implied in the singular form of address in the first part of this sentence) is meant to stress the supreme importance of divine revelation in the context of human life.
See footnote for 6:38.
There is nothing that men can do but Allah is a witness to it. We may be deeply engrossed in some particular thing and for the time being be quite unconscious of other things. But Allah's knowledge not only comprehends all things, but has all things actively before it. Nothing is hidden from Him. And His knowledge has another quality which human knowledge has not. Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a Record and endures forever. And His Record has a further quality which human records have not. The most permanent human record may be quite intelligible to those who make it but may be ambiguous to others and may become unintelligible with the progress of time, as happens almost invariably to the most enduring inscriptions from very ancient times: but in Allah's "Record" or knowledge there is no ambiguity, for it is independent of time, or place. This is the force of Mubin ("clear") here.
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The verb waliya (from which the noun wali, pl. awliya', is derived) signifies, primarily, the nearness or closeness of one thing to another: thus, God is spoken of in the Qur'an (e.g., in 2:257 and 3:68 ) as being "near unto (wali) those who believe". Although the term wali, when applied to God, as well as to the relationship between one created being and another, is often used in the Qur'an in the sense of "helper", "friend", "protector", "guardian", etc., none of these secondary meanings can properly - i.e., without offending against the reverence due to God - describe man's attitude to, or relationship with, Him. Consequently, the above reference to the believers as awliya' of God is best rendered as "they who are close to God" in the sense of their being always conscious of Him. This rendering has the support of almost all the classical commentators.
Allah's all-embracing knowledge and constant watchful care over all His creatures, may be a source of fear to sinners, but there is no fear for those whom He honours with His love and friendship,-neither in this world nor in the world to come.
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I.e., the happiness born of the feeling of closeness to God and, hence, of spiritual fulfilment.
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The noun 'izzah comprises the concepts of superior might as well as of honour and glory. Its rendering into another language depends on the context, and sometimes - as in this case - necessitates a combination of two terms.
Sometimes the words of the unrighteous or their revilings hurt or grieve the righteous man, but there is no occasion for either anger or sorrow: they have no power and they can do no real dishonour, for all power and honour are from Allah.
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Lit., "partners", i.e., of God (see surah {6}, note [15]). The substantive pronoun man ("whoever") occurring twice in the first part of this verse contains an allusion to rational beings (as distinct from inanimate objects) whom "those who ascribe divinity to aught beside God" consider to be endowed with qualities or powers which, in fact, belong to Him alone. The Qur'an argues against this idolatrous concept by pointing out that all rational beings, whether men or angels "belong to God" (i.e., are - like everything else in the universe - wholly dependent on Him for their existence), possessing no divine qualities and, therefore, no reality as objects of worship.
All creatures are subject to Allah. If, therefore, any false worship is set up, the false gods-so called "partners"-are merely creatures of imagination or false inventions.
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See {14:32-33} and the corresponding note [46]; for the specific significance, in this context of the reference to "day" and "night", see note [77] on 27:86 , which belongs to a somewhat earlier revelation than the present surah.
Our physical life-and our higher life in so far as it is linked with the physical-is sustained by the alternation of rest and activity, and the fit environment for this alternation is the succession of Nights and Days in our physical world. The Day makes the things "visible to us-" a beautiful symbol, not only of the physical work for which we go about by day, but of the higher activities which are fitly associated with seeing, perception and enquiry. Intuition (insight) is a little out of that circle because that may come by night, when our other faculties are resting.
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See surah {2}, note [96].
The Christians, pagans, etc.
Jesus in Christianity, the angels in pagan Arab mythology, etc.
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In Quranic language "prosperity" refers both to our every-day life and to the higher life within us,-to the Present and the Future,-health and strength, opportunities and resources, a spirit of contentment, and the power of influencing others. Here there seems to be an extra touch of meaning. A liar not only deprives himself of prosperity in all senses, but his "lie" itself against Allah will not succeed: it will and must be found out.
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Sc., "because they run counter to the idolatrous beliefs which you have inherited from your ancestors". The story of Noah, briefly mentioned in verses {71-73}, is told at greater length in {11:36-48} (see also {7:59-64}). Here it connects with verse {47} above, and thus with the main theme of this surah: the truth of God's revelation of His will through His prophets, and the suffering which in the life to come is bound to befall those who give the lie to His messages.
Lit., "upon your course of action" (which is the meaning of the term amr in this context).
Lit., "your [God -]partners". For an explanation of this term, see surah {6}, note [15].
This is a free rendering of the elliptic phrase, "and let not your course of action (amrukum) be an uncertainty to you".
The reference to Noah's story here is only incidental, to illustrate a special point. The fuller story will be found in xi. 25-48, and in many other passages, e.g., vii. 59-64, xxiii 23-32, xxvi, 105-122, and xxxvii, 75-82. At each place there is a special point in the context. The special point here is that Noah's very life and preaching among his wicked people was a cause of offence to them. But he feared nothing, trusted in Allah, delivered his message, and was saved from the Flood.
Firm in his sense of Truth from Allah. Noah plainly told his people to condemn him to death if they liked, openly and in concert, so that he should at least know who would listen to his Message and who would not. He wanted them to be frank and direct, for he feared nothing.
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The Prophet of Allah preaches for the good of his people. But he claims no reward from them, but on the contrary is reviled, persecuted, banished, and often slain.
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I.e., "made them outlive [the others]" (Zamakhshari). As regards the allegorical rendering of khala'if (sing. khalif or khalifah) adopted by me, see surah {2}, note [22].
See surah {7}, note [47].
Cf. vii. 64.
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Lit., "We sent apostles to their [own] people" - an allusion to the fact that each of the apostles before Muhammad was sent to one particular people or community, and that the Arabian Prophet was the first and the last to bring a universal message addressed to all mankind.
Cf. 7:101 and the corresponding note [82].
See surah {2}, note [7].
I understand the meaning to be that there is a sort of spiritual an influence descending from generation to generation, among the Unbelievers as among the men of Faith. In history we find the same problems in many ages,-denial of Allah's grace, defiance of Allah's law, rejection of Allah's Message. These influences cause the hearts of the contumacious to be sealed and impervious to the Truth. Cf. ii. 7 and notes. What they do is to prejudge the issues even before the Prophet explains them.
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The story of Moses, Aaron, and Pharaoh is fully told in vii. 103-137, and there are references to it in many places in the Qur-an. The incidental reference here is to illustrate a special point, viz., that the wicked are arrogant and bound up in their sin, and prefer deception to Truth: they do not hesitate to charge the men of Allah, who work unselfishly for them, with mean motives, such as would actuate them in similar circumstances!
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