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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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See Appendix II.
See Introduction to S. xi.
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This verse is the same as the second verse of the last Sura, but the theme is worked out differently in the two Sura. In S. xlv. was shown how deniers of Revelation will at last be humbled until they can no longer deny its truth and power. In this Sura is shown how Truth and Revelation will be vindicated by patience and constancy (xlvi. 35).
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Regarding the expression "in accordance with [an inner] truth", see note [11] on 10:5 . The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.
Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.
Cf. xlv. 22. Many things may appear to us in the present world as strange and inexplicable. But everything made by Allah has a just purpose which must be fulfilled. Nothing in this world is permanent: everything is for an appointed term. The Word of Allah alone abides. All else will pass away after it has fulfilled its purpose. But Unbelievers refuse to face the danger of which they are warned.
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Sc., "in support of your claim that there are other divine powers besides God".
Some people may rush thoughtlessly into false worship, because it is the fashion or an ancestral custom, etc. They are asked to pause and see for themselves. Have the false gods or falsehood created anything? (They destroy much). Or have they any share or lot in the things we associate with the heavens,-spiritual well-being, etc.?
'Or is there any warrant for you from any earlier revelation, assuming that you do not believe in this Revelation? Or can you point to the least scrap or remnant of real knowledge on which you can base what We condemn as your false life?' No, you cannot.
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Lit., "will not respond to him till the Day of Resurrection", i.e., never.
As there is no argument at all in favour of your sham worship, what sense is there in it? Either your false gods are senseless stocks and stones which will never answer you to the end of Time, being themselves devoid of understanding, or they are real objects which will disown you at the last. If you worshipped Self, your own misused faculties will witness against you at the last (xli. 20-23). If you worshipped good men or prophets, like Jesus, they will disown you (v. 119). Similarly, if you worshipped angels, they will disown you (xxxiv. 40-41).
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For this symbolic "enmity" of all false objects of worship, see note [11] on {lS}.
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Lit.' "sorcery": see note [12] on 74:24 , where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Qur'an.
When the truth is actually brought to their doors, they call it sorcery! Cf. xxxvii. 12-15, and n. 4042.
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Sc., "then why should I have invented all this for your sake?"
The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).
Muḥammad (ﷺ).
'If I forged a message from myself as one purporting to come from Allah, you would not be able to see me enjoy any of the blessings from Allah which I enjoy: you would not see me calm and relying on Allah, nor would you see me bear the reputation of being a trustworthy man. A liar comes to an evil end. But what about those who talk so glibly and freely about things which they know not? Allah knows all and He is my witness! According to Ibn Kathir, the verse means that if the Prophet's claim to be Allah's messenger would have been a false one, he would have been stricken by a severe punishment from Allah and none had the power to avert that punishment.
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Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Qur'anic doctrine of the identity of the ethical teachings propounded by all of God's prophets.
I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188 .
'What is there to forge? All prophets have taught the Unity of Allah and our duty to mankind. I bring no new fangled doctrine, but etemal truths that have been known to good men through the ages. It is to reclaim you that I have come. I do not know what will be your fate for all this callousness, nor what you will do to me. But this I know, that I am preaching truth and righteousness as inspired by Allah. My duty is only to proclaim aloud and clearly the Message entrusted to me by Allah. The rest I leave to Allah.'
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I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth." (See in this connection note [33] on 2:42 .)
This refers to ’Abdullâh ibn Salâm, a Jewish scholar, who embraced Islam when the Prophet (ﷺ) emigrated to Medina.
Another side of the argument is now presented. 'You pagan Arabs! You are puffed up with pride, though you are an ignorant nation. Among Israel there are men who understand the previous scriptures, and who find in the Qur-an and its Preacher a true confirmation of the previous scriptures. They accept Islam as a fulfilment of the revelation of Moses himself! (See Deut. xviii. 18-19). And yet you hold back, though the Qur-an has come in your own language, in order to help you to understand. How unjust and how shameful! In that case, with what face can you seek guidance from Allah?'
There were learned Jews (and Christians) who saw in the holy Prophet the Messenger of Allah foreshadowed in previous Revelations, and accepted Islam. As this is a Makkan Sura we need not construe this as a reference to Abdullah ibn Salam, whose conversion was in Madinah only two years before the Prophet's death, unless we accept this particular verse to be so late in date. The sincere Jews were in a position to understand how this Revelation fitted in with all they had learnt about Revelation.
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