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Part of the idea of this refrain will be found in xvi. 71, 72; xl. 81; and liii. 55 (where see n. 5122).
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I.e., of the extreme points of sunrise and sunset in summer and in winter (see 37:5 and 70:40 ), including "all that is between them": a metonym for God's being the Ultimate Cause of the orbital movement within the universe.
The two points of sunrise and sunset in the summer and the winter.
The two Easts are the two extreme points where the sun rises during the year, and includes all the points between. Similarly the two Wests include the two extreme points of the sun's setting and all the points between. The Dual Number fits with the general atmosphere of Duality in this Sura. Allah is Lord of every region of the earth and sky, and He scatters His bounties everywhere. See also n. 4641 to xliii. 38, and n. 4034 to xxxvii. 5.
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See xxv. 53, and n. 3111, where it is explained how the two bodies of water, salt and sweet, meet together, yet keep separate, as if there was a barrier or partition between them. This is also one of the favours of Allah. Sea-water is a sanitating agent, while fresh water is sweet and palatable to drink.
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See 25:53 and the corresponding notes [41] and [42].
See footnote for 25:53.
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Pearls are produced by the oyster and coral by the polyp, a minute marine creature, which, working in millions, has by its secretions produced the reefs, islands, and banks in and on both sides of the Red Sea and in other parts of the world. The pearl has a translucent lustre, usually white, but sometimes pink or black. Coral is usually opaque, red or pink, but often white, and is seen in beautiful branching or cup-like shapes as visitors to Port Sudan will recall. Both are used as gems and stand here for gems generally. Mineral gems, such as agate and cornelian, are found in river-beds. Pearl oysters are also found in some rivers.
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Lit., "in the sea like mountains". The reference to ships as "belonging to God" is meant to stress the God-given nature of man's intelligence and inventiveness - a reflection of God's creative powers - which expresses itself in all that man is able to produce. (See also {42:32-34} and the corresponding notes.)
The ships-sailing ships and steamers, and by extension of analogy, aeroplanes and airships majestically navigating the air-are made by man, but the intelligence and science which made them possible are given by man's Creator; and therefore the Ships also are the gifts of Allah.
Lofty as mountains: both in respect of the high sails, or masts, and in respect of the height to which the top of the ship towers above the surface of the sea. The 'Queen Mary'-the biggest ship afloat in 1936-has a height, from the keel to the top of the superstructure, of 135 ft. and from keel to the mast-head, of 234 ft.
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Lit., "Everyone who is upon it", i.e., on earth and/or, according to Ibn Kathir, in the heavens - since the pronoun in 'alayha apparently relates to the whole universe.
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Lit., "face", or "countenance", a term used metonymically in classical Arabic to denote the "self" or "whole being" of a person - in this case, the essential Being, or Reality, of God. Cf. also 28:88 , "Everything is bound to perish, save His [eternal] Self".
lit., your Lord’s Face.
Death is listed as one of Allah’s favours since it puts an end to tyrants, ends the suffering of the oppressed, makes all people equal, ushers in judgment and the enforcement of justice, and leads the believers to eternal joy and peace in Paradise.
The most magnificent works of man-such as they are-are but fleeting. Ships, Empires, the Wonders of Science and Art, the splendours of human glory or intellect, will all pass away. The most magnificent objects in outer Nature-the mountains and valleys, the sun and moon, the Constellation Orion and the star Sirius-will also pass away in their appointed time. But the only One that will endure for ever is the "Face" of Allah.
Ikram; two ideas are prominent in the word, (1) the idea of generosity, as proceeding from the person whose attribute it is, and (2) the idea of honour, as given by others to the person whose attribute it is. Both these ideas are summed up in "nobility". To make the meaning quite clear, I have employed in the translation the two words "Bounty and Honour" for the single word Ikram. The same attributes recur in the last verse of this Sura. In the Fact of Allah's Eternity is the Hope of our Future.
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Lit., "Him does ask [or "of Him does beg"] whoever is...", etc.: i.e., all depend on Him for their safety and sustenance.
Giving life and causing death, making some rich and others poor, elevating some and debasing others, etc.
Every single creature depends on Allah for its needs: of all of them the Cherisher and Sustainer is Allah. Seek (its needs): does not necessarily mean 'seek them in words': what is meant is the dependence: the allusion is to the Source of supply.
Shan: state, splendour; aim, work, business, momentous affair. Allah's is still the directing hand in all affairs. He does not sit apart, careless of mankind or of any of His creatures. But His working shows new Splendour every day, every hour, every moment.
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Lit., "We shall apply Ourselves to you".
I.e., "you sin-laden men and women" (see note [4] above). According to an interpretation quoted by Razi the designation thaqalan (the dual form of thaqal, "a thing of weight") signifies that both these categories of human beings are liable to, and therefore burdened with, sinning.
Thaqal: weight, something weighty, something weighed with something else. The two thaqals are Jinns and men who are burdened with responsibility or, as some commentators hold, with sin. They are both before Allah, and the affairs of both are conducted under His Command. If there are inequalities or apparent disturbances of balance, that is only for a season. Allah gives to both good and evil men a chance in this period of probation; but this period will soon be over, and Judgment will be established. To give you this chance, this probation, this warning, is itself a favour, by which you should profit, and for which you should be grateful.
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For an explanation of this rendering of ma'shar al-jinn wa-'l-ins, see note [112] on the first paragraph of 6:128 .
I.e., in order to escape God's judgment and chastisement.
I.e., "unless He wills to reprieve you": cf. the last paragraph of 6:128 and the corresponding note [114].
Cf. vi. 130, where the Jinns and men are addressed collectively. That whole passage, vi. 130-134, should be read as a commentary on this verse. 'If you think that because you do things in secret, or because some of your sins do not seem to meet their inevitable punishment or some of your good deeds seem to go unnoticed, do not be deceived. Judgment will soon come. You cannot possibly escape out of the zones in which your lives have been cast, without authority from Allah. Be grateful to Allah for the chances He has given you'. "All that hath been promised unto you will come to pass: nor can ye frustrate it in the least bit" (vi. 134).
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Note how gradually we have been led up in the Argument. 'The Signs of Allah are all about you, in revelation, in your intelligence, and in nature around you. Your creation; the light and heat typified by the sun in all directions; the cycle of waters in the physical earth and of Knowledge in the world of Intelligence; the help and cherishing care of Allah Himself;-all these things should teach you the Truth and warn you about the Future, which is more particularly referred to in the remainder of the Sura.
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The Dual is with reference to the two worlds explained above in n. 5193.
We now come to the terrors of the Judgment on the evil ones.
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