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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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Both "darkness" and "light" are used here in their spiritual connotation. As always in the Qur'an, "darkness" is spoken of in the plural (zulumat) in order to stress its intensity, and is best translated as "deep darkness" or "depths of darkness".
“Light” is always used in the Quran in the singular (nûr), whereas “darkness” is used in the plural (ẓulumât). Nûr is usually used in a metaphorical sense to refer to true guidance, whereas ẓulumât refers to different forms of misguidance.
Adala has various meanings: (1) to hold something as equal to something else, as here; to balance nicely; (2) to deal justly, as between one party and another, xiii.15; (3) to give compensation or reparation, or something as equivalent to something else, vi. 70; (4) to turn the balance the right way, to give a right disposition, to give a just bias or proportion, lxxxii. 7; (5) to turn the balance the wrong way, to swerve, to show bias. iv 135.
The argument is threefold: (1) God created everything you see and know: how can you then set up any of His own creatures as equal to Him? (2) He is your own Guardian-Lord; He cherishes and loves you: how can you be so ungrateful as to run after something else? (3) Darkness and Light are to help you to distinguish between the true from the false: how then can you confound the true God with your false ideas and superstitions? There may also be a repudiation of the Duality of old Persian theology; Light and Darkness are not conflicting Powers; they are both creatures of the one true God.
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Lit., "and a term is stated with Him" - i.e., known to Him alone (Manar VII, 298). Some of the authorities are of the opinion that the "term" refers to the end of the world and the subsequent resurrection, while others relate it to individual human lives. Other commentators, again, see in the first mention of this word a reference to individual lives, and in the second, to the Day of Resurrection; according to this latter interpretation, the concluding phrase might be rendered thus: "and there is [another] term...", etc. However, in view of several other occurrences of the expression ajal musamma in the Qur'an, it is best rendered here as "a term set [by Him]" or "known [to Him]", i.e., relating both to individual lives and to the world as a whole.
i.e., created your father, Adam, from clay. Some scholars suggest that if we examine all the minerals found in the earth (potassium, nitrogen, and carbon), we find that these are the same minerals that make up our body. Furthermore when we die, our bodies are absorbed back into the ground. And when we are resurrected, we will be resurrected from the ground (see 20:55).
After the general argument, the argument comes to man personally. Can such a miserable creature, created from clay, put himself in opposition to his Creator? And can man forget or doubt that he is here only for a short term of probation? And then, after a period, comes the Day of Account before God.
This life is a period of probation. The other term leads up to Judgement.
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It is folly to suppose that God only reigns in the heavens. He also reigns on earth. He knows all our secret thoughts and motives, and the real worth of all that is behind what we care to show. It is by our deeds that He judges us; for our deeds, whether good or evi, we shall get due recompense in due time.
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Lit., "there has not come unto them a message of their Sustainer's messages without that they turned their backs upon it".
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Lit., "there will come to them information about that which they used to mock at" or "deride" - i.e., the continuation of life after death, in particular, and the Qur'anic message, in general.
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