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See Appendix II.
For an explanation of this composite rendering of the adjective mubin, see note [2] on 12:1 . In the present instance, the term kitab ("divine writ") is preceded by the conjunction Wa, which primarily signifies "and", but in this case has a function more or less similar to the expression "namely"; hence, it may be replaced in translation by a dash without affecting the meaning of the sentence.
See n. 3137 to xxvi. 1.
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Revelation is here presented in three aspects: (1) it explains things, the attributes of Allah, our own position, and the world around; (2) it directs us to right conduct and keeps us from evil; and (3) to those who have Faith and accept its guidance, it gives the good news of forgiveness, purification, and the achievement of salvation.
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This is obviously the meaning of the term zakah in the above context, since at the time of the revelation of this surah it had not yet received its later, specific connotation of a tax incumbent upon Muslims (cf. surah {2}, note [34]).
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The implication is that people who do not believe in life after death concentrate all their endeavours, as a rule, on material gains alone, and cannot think of anything worthwhile beyond "their own doings". See also note [7] on 2:7 , which explains why the "causing" of this spiritual blindness and confusion - in itself but a consequence of man’s own behaviour - is attributed to God.
Those who reject Allah and follow Evil have a good conceit of themselves. Their deeds are pleasing to no one else. As they have rejected Allah's guidance, they are allowed to hug their own self-conceit, and given further respite for repentance. But they follow their own whims and wander about in distraction, as they have no standards such as guide the godly.
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The account will then be made up, and they will be found to be terribly in loss. They will be the worst in loss, for all their self-complacency.
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This stress on the spiritual illumination offered to man through divine revelation not only connects with the opening verses of this surah, but also forms a link between this passage and the following one, which calls to mind the sudden illumination of Moses, symbolized by the vision of the burning bush.
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Cf. 20:9 ff., and particularly note [7] on verse [10] of that surah.
lit., information. Moses and his family lost their way in the dark while they were travelling from Midian to Egypt.
Cf. xx. 9-24. Both there and here there is a reference to the dawn of Revelation in the heart of Moses. The points there emphasised will be found in the notes to that passage. Here the emphasis is on the wonderful nature of the Fire and the wonderful way in which Moses was transformed at the touch of the Light. He was travelling in the Sinai desert with his family. Seeking ordinary light, he came upon a Light which took him to the highest signs of Allah. No doubt all his inner history had prepared him for his great destiny. It is the inner history that matters, and not the place or position of a man in the eyes of his ordinary fellows.
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Thus Zamakhshari explains the expression hawlaha (lit., "around it"). According to some of the earliest commentators, quoted by Tabari, the "fire" (nar) is in this context synonymous with "light" (nur), namely, the illumination which God bestows on His prophets, who - one may presume-are a priori "near it" by virtue of their inborn spiritual sensitivity. Alternatively, the phrase man fi 'n-nar wa-man hawlaha may be understood as referring to God's Own light, which encompasses, and is the core of, all spiritual illumination.
This refers to the angels who were present around the light.
Those: in the original the pronoun is in the singular, "man", which is often used with a plural meaning.
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Cf. {20:17-20}.
For a tentative explanation of the symbolism underlying the miracle of the staff, see note [14] on {20:20-21}.
Moses was now transported into an entirely new world. What he had taken to be an ordinary fire was a gleam of the heavenly light. His own rod or staff was no longer the dead piece of wood that had hitherto supported him. It became instinct with life, a life that moved, and had the power of offence and defence in it, as all living Good must have in its fight with Evil. His own transformation is described in the next note.
In this great, new, wonderful world, that was opening out to Moses, he had to get his vision adjusted to his new surroundings, as an ordinary man has to adjust his sight before he can see in any very strong light that is new to him. The staff which had become alive as a snake frightened him: yet it was to be his own instrument of work in his new mission. All fear was to be cast out of his mind, as befitted a man chosen by Allah.
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For my rendering of illa, in this context, as "and neither", see note [38] on 4:29 .
I.e., by sincere repentance. Apart from its general significance, this may also be an allusion to the crime which Moses had committed in his youth bv slaying the Egyptian (see {28 :15-17}).
His slaying the Egyptian (n. 3146 to xxvi. 14), however defensible from certain aspects, was yet something from his past that had to be washed off, and Allah, Oft-Forgiving, Most Merciful, did it out of His abounding Grace. Nay, more; he was given a pure, Radiant Hand, as a Sign from Allah, as stated in the next verse.
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See note [85] on 7:108 .
Cf. 17:101 -"We gave unto Moses nine clear messages" - and the corresponding note [119].
See footnote for 20:22.
See footnote for 23:45.
Cf. xx. 22. There the expression is: "Draw thy hand close to thy side." As far as the physical act is concerned, the expressions there and here mean the same thing. Moses had a loose-fitting robe. If he put his hand within the folds of the robe, it would go to his bosom on the side of his body opposite to that from which his hand came; i.e., if it was his right hand it would go to the left side of his bosom. The hand comes out white and radiant, without a stain. Ordinarily if the skin becomes white it is a sign of disease or leprosy. Here it was the opposite. It was a sign of radiance and glory from the higher Light.
The nine Signs: see n. 1091 to vii. 133.
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See note [99] on 10:76 . The people referred to as "they" are Pharaoh and his nobles.
The Signs should have clearly opened the eyes of any persons who honestly examined them and thought about them. Those who rejected them were perverse and were going against their own light and inner conviction. That was the aggravating feature of their sin.
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I.e., spiritual insight.
The privilege was their ability to communicate with members of the animal kingdom, control the wind, utilize the jinn for their service, etc.
Cf. xxi. 78-82. "Knowledge" means such knowledge as leads up to the higher things in life, the Wisdom that was shown in their decisions and judgments, and the understanding that enabled them to fulfil their mission in life. They were both just men and prophets of Allah. The Bible, as we have it, is inconsistent: on the one hand it calls David "a man after God's own heart" (I Samuel, xiii. 14, and Acts xiii. 22); and the Christians acclaim Christ as a son of David; but on the other hand, horrible crimes are ascribed to him, which, if he had committed them, would make him a monster of cruelty and injustice. About Solomon, too, while he is described as a glorious king, there are stories of his lapses into sin and idolatry. The Muslim teaching considers them both to be men of piety and wisdom, and high in spiritual knowledge.
They ascribed, as was proper, their knowledge, wisdom, and power to the only true Source of all good, Allah.
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The point is that Solomon not only inherited his father's kingdom but his spiritual insight and the prophetic office, which do not necessarily go from father to son.
Speech of Birds. The spoken word in human speech is different from the means of communication which birds and animals have between each other. But no man can doubt that they have means of communication with each other, if he only observes the orderly flight of migratory birds or the regulated behaviour of ants, bees, and other creatures who live in communities. The wisdom of Solomon consisted in understanding these things-in the animal world and in the lower fringes of human intelligence.
"Everything": Solomon was a king of power and authority; outside his kingdom he had influence among many neighbouring peoples; he had knowledge of birds, and beasts and plants; he was just and wise, and understood men; and above all, he had spiritual insight, which brought him near to Allah. Thus he had something of all kinds of desirable gifts. And with true gratitude he referred them to Allah, the Giver of all gifts.
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Apart from 114:6 , which contains the earliest Qur'anic reference to the concept of jinn, the above is apparently the oldest instance where this concept occurs in the personalized form of "invisible beings". (For a fuller discussion, see Appendix III.)
Besides the literal meaning, there are two symbolical meanings. (1) All his subjects of varying grades of intelligence, taste, and civilization, were kept in due order and cooperation, by his discipline, justice, and good government. (2) The gifts of various kinds, which he possessed (see last note), he used in proper order and coordination, as if they were a well disciplined army, thus getting the best possible results from them.
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This verse and the next, read together, suggest the symbolical meaning as predominant. The ant, to outward appearance, is a very small and humble creature. In the great pomp and circumstances of the world, she (generic feminine in Arabic) may be neglected or even trampled on by a people who mean her no harm. Yet, by her wisdom, she carries on her own life within her own sphere ("habitations") unmolested, and makes a useful contribution to the economy of the world. So there is room for the humblest people in the spiritual world.
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In this instance, Solomon evidently refers to his own understanding and admiration of nature (cf. {38:31-33} and the corresponding notes) as well as to his loving compassion for the humblest of God's creatures, as a great divine blessing: and this is the Qur'anic moral of the legendary story of the ant.
The counterpart to the position of the humble ant is the position of a great king like Solomon. He prays that his power and wisdom and all other gifts may be used for righteousness and for the benefit of all around him. The ant being in his thoughts, we may suppose that he means particularly in his prayer that he may not even unwittingly tread on humble beings in his preoccupations with the great things of the world.
The righteousness which pleases the world is often very different from the righteousness which pleases Allah. Solomon prays that he may always take Allah's Will as his standard, rather than the standards of men.
In the Kingdom of Allah, righteousness is the badge of citizenship. And although there are great and noble grades (see n. 586 to iv. 69), the base of that citizenship is the universal brotherhood of righteousness. The greatest in that Kingdom are glad and proud to pray for that essential badge.
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Solomon was no idle or easy-going king. He kept all his organisation strictly up to the mark, both his armies literally and his forces (metaphorically). His most mobile arm was the Birds, who were light on the wing and flew and saw everything like efficient scouts. One day he missed the Hoopoe in his muster. The Hoopoe is a light, graceful creature, with elegant plumage of many colours, and a beautiful yellow crest on his head, which entities him to be called a royal bird.
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