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Books of Moses: apparently not the Pentateuch, in the Taurat, but some other book or books now lost. For example, the Book of the Wars of Jehovah is referred to in the Old Testament (Num. xxi. 14) but is now lost. The present Pentateuch has no clear message at all of a Life to come.
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Cf. 2:124 and the corresponding note [100]. It is obvious that the names of Abraham and Moses are cited here only by way of example, drawing attention to the fact that all through human history God has entrusted His elect, the prophets, with the task of conveying certain unchangeable ethical truths to man.
No original Book of Abraham is now extant. But a book called "The Testament of Abraham" has come down to us, which seems to be a Greek translation of a Hebrew original. See n. 6094 to lxxxvii. 19, where the Books of Moses and Abraham are again mentioned together.
One of the titles of Abraham is Hanif, the True in Faith Cf. xvi. 120, 123.
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This basic ethical law appears in the Qur'an five times - in 6:164 , 17:15 , 35:18 , 39:7 , as well as in the above instance, which is the oldest in the chronology of revelation. Its implication is threefold: firstly, it expresses a categorical rejection of the Christian doctrine of the "original sin" with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person's sins could be "atoned for" by a saint's or a prophet's redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus' vicarious atonement for mankind's sinfulness, or in the earlier, Persian doctrine of man's vicarious redemption by Mithras); and, thirdly, it denies, by implication, the possibility of any "mediation" between the sinner and God.
Here follows a series of eleven aphorisms. The first is that a man's spiritual burden-the responsibility for his sin must be borne by himself and not by another: Cf. vi. 164. There can be no vicarious atonement.
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Cf. the basic, extremely well-authenticated saying of the Prophet, "Actions will be [judged] only according to the conscious intentions [which prompted them]; and unto everyone will be accounted only what he consciously intended", i.e., while doing whatever he did. This Tradition is quoted by Bukhari in seven places - the first one as a kind of introduction to his Sahih - as well as by Muslim, Tirmidhi, Abu Da'ud, Nasa'i (in four places), Ibn Majah, Ibn Hanbal, and several other compilations. In this connection it is to be noted that in the ethics of the Qur'an, the term "action" ('amal) comprises also a deliberate omission of actions, whether good or bad, as well as a deliberate voicing of beliefs, both righteous and sinful: in short, everything that man consciously aims at and expresses by word or deed.
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Lit., "his striving will be seen", i.e., on the Day of Judgment, when - as the Qur'an states in many places - God "will make you [truly] understand all that you were doing [in life]".
The second and third aphorisms are that man must strive, or he will gain nothing; and that if he strives, the result must soon appear in sight and he will find his reward in full measure.
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Lit., "the utmost limit" or "goal", circumscribing the beginning and the end of the universe both in time and in space, as well as the source from which everything proceeds and to which everything must return.
The fourth, fifth, and sixth aphorisms are that all things return to Allah; that all our hope should be in Him; and we should fear none but Him: and that He alone can give Life and Death.
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lit., laughter and weeping.
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The seventh aphorism relates to sex: all things are created in pairs: each sex performs its proper function, and yet its wonderful working is part of the creative process of Allah: the living seed fructifies, but contains within itself all the factors disclosed in its later development and life.
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Lit., "that upon Him rests the other [or "second"] coming to life (nash'ah)", i.e., resurection.
No less wonderful is the promise He has made about the raising of the dead, and a new fife in the Hereafter, and this is the subject of the eighth aphorism.
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Wealth and material gain are sought by most men, in the hope that they will be a source of enjoyment and satisfaction. But this hope is not always fulfilled. There is a physical and spiritual side to it. But both the material and the spiritual side depend upon the working of Allah's Plan. This is referred to in the ninth aphorism.
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Lit., "who is the Sustainer of Sirius (ash-shi'ra)", a star of the first magnitude, belonging to the constellation Canis Major. Because it is the brightest star in the heavens, it was widely worshipped in pre-Islamic Arabia. Idiomatically, the phrase rabb ash-shi'ra is used as a metonym for the Creator and Upholder of the universe.
A star worshipped by some ancient pagans.
The tenth aphorism refers to a mighty phenomenon of nature, the magnificent star Sirius, which is such a prominent object in the skies, in the early part of the solar year, say, from January to April. It is the brightest star in the firmament, and its bluish light causes wonder and terror in Pagan minds. The Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and Cherisher, of the most maginificent part of Creation, and worship is due to Him alone.
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The eleventh and last aphorism refers to the punishment of the most powerful ancient peoples for their sins. For the 'Ad people, see n. 1040 to vii. 65, and for the Thamud, see n. 1043 to vii. 73. They were strong; and they were talented: but their strength and their talents did not save them from being destroyed for their sins. The same may be said about the earlier generation of Noah, who were destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people" (vii, 64); see also n. 1039 to vii. 59; and xi. 25-49. Ancient 'Ad (people): some Commentators construe, "First 'Ad people", distinguishing them from the later 'Ad people, a remnant that had their day and passed away.
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For the story of the tribe of 'Ad, see second half of note [48] on 7:65 ; for that of the Thamud, note [56] on 7:73 .
Also known as the second ’Ȃd.
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Verses 53-60 may be construed as a commentary on the aphorisms. The story of the Overthrown Cities, to which Lot was sent for a warning, will be found in xi. 74-83 and the notes thereon. This story may well be treated as separate from the aphorisms as it refers to events that happened in the later life of Abraham.
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Lit., "so that there covered them that which covered": a reference to Sodom and Gomorrah, the cities of "Lot's people" (see, in particular, {11:77-83}).
The stones of baked clay that were rained upon them (see 11:82-83).
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This rhetorical question is evidently addressed to the type of man spoken of in verses {33-35}. - For the reason of my rendering of ala' (lit., "blessings" or "bounties") as "powers", see second half of note [4] on 55:13 .
With a slight modification this forms the refrain of the next Sura but one, the highly artistic Sura of Rahman. In S. liv. 15, 17 etc., there is a similar refrain in different words. Every gift and benefit you have is from Allah, and to save you from the just punishment of your sins, Allah at all times sends revelations and Messengers to warn you. Why not accept Allah's Grace instead of disputing about it?
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