*1 'That is, "It has always been so that everything in the universe has proclaimed the truth that its Creator and Sustainer is free from every blemish and defect, every weakness, error and evil. He is glorified in His essence, He is glorified in His attributes, He is glorified in His works as well as His commands whether they relate to the creation, or to the religious law for mankind. Here sabbaha has been used in the past tense; at other places yusabbihu has been used which includes both the present and the future tenses. This would signify that every particle in the universe has always been extolling the glory of its Creator and Sustainer in the past, is doing 60 at present and will continue to do the same in the future for ever and ever."
*2 That is, not only is He All-Mighty and All-Wist, but the truth is that He afoot is AII-Mighty and All-Wise. The word 'Aziz signifies a mighty and powerful Being Whose decrees cannot be prevented by any power in the world from being enforced, Whom no one can oppose and resist, Who has to be obeyed by every one whether one likes it or not, Whose rebel cannot escape His accountability and punishment in any way; and Hakim signifies that whatever He does He does it wisely. His creation, His administration and rule, His commands and guidance, all are based on wisdom. None of His works is tarnished by any tract of folly or ignorance.
There is another fine point here, which one should fully understand. Seldom in the Qur'an has Allah's attribute of `Aziz (AII-Mighty) been accompanied by His attributes of being Qawi (Strong), Mugtadir(Powerful), Jabber (Omnipotent), Dhuntiqam (Avenger) and the like, which only signify His absolute power, and this has been so only in places where the context demanded that the wicked and disobedient be warned of Allah's relentless punishment. Apart from such few places, wherever the word 'Aziz has been used for Allah, it has everywhere been accompanied by one Or other of His attributes of being Hakim (Wise), Alim (Knower), Rahim (Merciful), Ghafur (Forgiving), Wahhab (Generous) and Hamid (Praiseworthy). The reason is that if a being who wields un-limited power is at the same time foolish, ignorant, un-forgiving as well as stingy and devoid of character, its power and authority cannot but lead to injustice and wickedness Thus, wherever injustice and wickedness is being committed in the world, it is only because the one who wields authority over Others, is either using his power un-wisely and foolishly, or he is merciless and hardhearted, or evil-minded and wicked. Wherever power is coupled with these evil traits of character, no good can be expected to result. That is why in the Holy Qur'an Allah's attribute of `Aziz has necessarily been accompanied by His attributes of being All-Wise and Knowing, Compassionate and Forgiving, Praiseworthy and Generous, so that man may know that the God Who is ruling this universe has, on the' one hand, such absolute power that no one, from the earth to the heavens, can prevent His decrees from being enforced, but, on the other, He is also AlI-Wise: His each decision is based on perfect wisdom; He is also AII-Knowing whatever decision He makes, it precisely according to knowledge; He is also Compassionate: He does not use infinite power mercilessly; He is Forgiving as well: He does not punish His creatures for trifling faults, but overlooks their errors; He is also Generous: He does not treat His subjects stingily, but liberally and benevolently; and He is also Praiseworthy: He combines in Himself all praiseworthy virtues and excellences.
The full importance of this statement of the Qur'an can be better understood by those people who are aware of the discussions of the philosophy of politics and law on the question of sovereignty. Sovereignty connotes that the one who possesses it should wield un-limited power: there should be no internal and external power to change or modify his decision or prevent it from being enforced, and none should have any alternative but to obey him. At the mere concept of this infinite and un-limited power, man's common-sense necessarily demands that whoever attains to such power, should be faultless and perfect in knowledge and wisdom, for if the one holding this power is ignorant, merciless and evil, his sovereignty will inevitably lead to wickedness and corurption. That is why the philosophers who regarded a single man, or a man-made institution, or an assembly of men as the holder of this power, have had to presume that he or it would be infallible. But obviously, neither can un limited sovereignty be actually attained by a human power, nor is it possible for a king, or a parliament, or a nation, or a party that it may use the sovereignty attained by it in a limited circle faultlessly and harmlessly. The reason is that the wisdom that is wholly free of every trace of folly, and the knowledge that fully comprehends all the related truths, is not at all possessed even by entire mankind, not to speak of its being attain d by an individual, or an institution, or a nation. Likewise, as long as man is man, his being wholly free of and above selfishness, sensuality, fear, greed, desires, prejudice and sentimental love, anger and hate is also not possible. If a person ponders over these truths, he will realize that the Qur'an is indeed presenting here a correct and perfect view of sovereignty. It says that no one except Allah in this universe is possessor of absolute power, and with this unlimited power He alone is faultless, All-Wise and All-Knowing, Compassionate and Forgiving, and Praiseworthy and Generous in His dealings with Hid subjects.
 

 

*3 That is, "When there was nothing, He was, and when there will be nothing, He will be. He is the most Manifest of all the manifest, for whatever manifests itself in the world, does 50 only by His attributes and His works and His light. And He is the Most Hidden of all the hidden, for not only do the senses fail to percieve Him but the intellect and thought and imagination also cannot attain to His essence and reality. The best commentary in this regard are the words of a supplication of the Holy Prophet (upon whom be Allah's peace and blessings). which Imam Ahmad, Muslim, Tirmidhi, and Baihaqi have related on the authority of Hadrat Abu Hurairah, and Hafiz Abu Ya'la Mosuli in his Musnad on the authority of Hadrat 'A'ishah:
"Antal Awwal, fa-laisa qablaka shai'in; wa Antal Akhir fa-laisa ba 'daka shai 'in; wa Antal Zahir, fa-laisa fauqaka shai in; wa Anfal Batin, fa laisa dunaka shai'in. " "You alone are the First; none is before You; You alone are the Last: none is after You; You alone are the Exalted none is above You; You alone are the Hidden: none is more hidden than You. "
Here, the question arises: How does this accord with the immortality and eternal life of the dwellrs of Paradise and Hell mentioned in the Qur'an when Allah alone is the Last and Eternal? Its answer has been provided by the Qur'an itself: "Everything is perishable except Allah Himself." (AI-Qasas: 88). In other words no creature is immortal in its personal capacity; if a thing exists or continuos to exist, it does so because Allah keeps it so, and can exist only by His letting it exist; otherwise in its own capacity everything is perishable except Allah, Immortality in Heaven and Hell will not be bestowed upon somebody because he is immortal by himself, but because AIIah will grant him eternal life. The same is true of the angels: they are not immortal by themselves. When Allah willed they came into existence, and will continue to exist only as long as Her wills.
 

*4 That is, He alone is the Creator of the universe as well as Its Ruler. (For further explanation, see E.N.'s 41, 42 of AI-A'raf, E.N.4 of Yunus, E.N.'s 2 to 5 of Ar-Ra'd, E.N,'s 11 to 15 of Ha Mim As-Sajdah).
*5 In other words, He is not only the Knower of the wholes but also of the parts. He knows each seed that goes under the layers of the soil, each leaf and bud that comes out of the soil, each rain-drop that falls from the sky, and each molecule of the vapour that ascends from the seas and lakes to the sky. He is aware of every seed Iying anywhere under the soil. That is how He causes it to split and sprout up and develop. He Is aware of how much vapour has risen from each different place and where it has reached. That is how he collects it into cloud and distributes it and causes it to fall as rain in due measure on different place of the earth. The same is true of the details of everything that goes into the earth and comes out of it, and of everything that ascends to the sky and descends from it. If aII this were not comprehended by Allah in His knowledge, it would not be possible for Him to plan and order each thing separately and to regulate and control it in a wise manner.
*6 That is, "Nowhere are you outside Allah's knowledge, His power, His rule, His management and administration. Allah knows wherever you are, whether in the earth, or the air, or the water, or in a secret place. Your being alive there is by itself a proof that Allah is providing for you in that very place. If yow heart is beating, if your lungs are breathing, if yow hearing and yow sight arc functioning, it is only because all parts of yow body are working under Allah's rule. And if death comes to you at any place; it comes because Allah takes a decision to stop providing for you and to recall you from the world."
 

 

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*7 The addressees here are not the non-Muslims, but, as is borne out by the whole subsequent discourse, the Muslims who had affirmed the Faith and joined the ranks of the believers, but were not fulfilling the demands of the Faith and conducting themselves as true believers should. It is obvious that non-Muslims cannot be invited to affirm the Faith and then immediately asked to subscribe generously to the cause of Jihad for the sake of Allah, nor can they be told that whoever would fight and spend his wealth in the cause of Allah before the victory, would attain to a higher rank than him who would perform these services later, For, when a non-Muslim is invited to the Faith, the preliminary demands of it only are presented before him and not the-ultimate once, Therefore,. in view of the context, the meaning of saying "Believe in Allah and His messenger" here would be: "O people, who profess to have affirmed the Faith and have joined the ranks of the Muslims,. believe in Allah and Messenger sincerely and conduct yourselves as the true and sincere believers should. "
*8 Here, by spending is not implied spending on public welfare, but, as is clearly borne out by the words of verse 10, it implies subscribing to the cause of the war effort that was being waged at that time under the leadership of the Holy Prophet (upon whom be Allah's peace and blessings) to uphold Islam against paganism. Two things, in particular, were such for which the Islamic Government at that time stood in great need of financial help. First, the war equipment; second, supporting and sustaining the oppressed Muslims, who, due to persecution by the disbelievers had emigrated, and were still emigrating, to Madinah from every corner of Arabia, The sincere Muslims were trying their best to render as much help as they could but meeting the entire expenses in this regard was much beyond their means and resources, and their this same spirit of sacrifice has been commended in vv. 10, 12, 18 and 19 below. But among the Muslims there were quite a number of well-to-do people, who were watching this struggle between Islam and paganism as mere spectators and had no feeling whatever that the faith they claimed to believe in imposed certain rights also on their life and wealth. This second kind of people are the addressees of this verse, They have been exhorted to believe sincerely, and to spend their wealth in the cause of Allah.
*9 This has two meanings and both are implied here. The first meaning is "The wealth that you possess is not, in fact, your personal property but has been givers to you by Allah. You are not its exclusive master and owner. Allah has given you proprietary right over it as His vicegerent. Therefore, you should have no hesitation in spending it in the service of the real Master. It is not for the vicegerent to withhold the Master's wealth from being spent for the Master's own sake.." The second: "Neither bas this wealth been with you since ever nor will it remain in your possession for ever, Yesterday it was in some other people's possession; then Allah made you their successor and entrusted it to you, A time will come when it will not remain with you but some other people will succeed you as its owners, Therefore, in this short-lived ownership, when you are its trustees, spend it in the cause of AIlah so that in the Hereafter You may be rewarded for it permanently and eternally. This same thing has been stated by the Holy Prophet (upon whom be Allah's peace) in a Hadith. Tirmidhi relates that once a goat was slaughtered in the Holy Prophet's house and its flesh was given away to the poor. When he came to the house and asked: "What remains of the goat?" Hadrat `A'ishah replied: "Nothing but a shoulder." Thereupon the Holy Prophet remarked: "Nay, the whole goat but the shoulder !" That is, "Whatever has been given away for the sake of Allah, has, in fact, been saved. " According to another Hadith, a person asked: "O Messenger of Allah, what kind of charity brings the highest reward? He replied: That you should give away a thing In charity when you are hale and hearty: when you feel it could be saved and may like to invest it in the hope of earning more. Do not wait till death when you may say: Give this to so and so and that to so and so, for at that time the wealth has in any case to pass on to so and so. "(Bukhari, Muslim). According to still another Hadith, the Holy Prophet said: "Man says: `My wealth! My wealth!' whereas his own share in his wealth is no more than what he has eaten up, or worn away, or passed on in charity? Whatever remains will leave him and will be passed on to others. " (Muslim)
*10 Here again, expending wealth in the cause of Jihad has been regarded as an essential demand of the Faith and a proof of one's sincerity in it, as if to say: "The true and sincere believer is he who does not shirk spending wealth on such an occasion."
 

*11 That is, "You are adopting this unbelieving attitude and conduct at a time when the Messenger of Allah is present among you, and you are receiving the invitation to the Faith not through an indirect and remote means but directly through the Messenger of Allah himself."
*12 Some commentators have taken this pledge to imply the pledge of service to Allah, which had been taken at the beginning of creation from the future offspring of Adam (peace be upon him), and some others take it for the pledge with which man has been naturally endowed to serve and obey Allah. But the trnth is that it implies the conscious pledge of obedience to Allah and His Messenger that every Muslim makes to his Lord by the affirmation of the Faith At another place in the Qur'an this same pledge has been referred to thus;
"Keep in mind the blessing Allah has bestowed upon you and do not forget the solemn covenant which He made with you (and which you confirmed), when you said: `We have heard and submitted.' Fear Allah for Allah knows the very secrets of the hearts," (AI-Ma'idah: 7)
Hadrat `Ubadah bin Samit relates: "The Holy Messenger of Allah (upon whom be His peace and blessings) had made us pledge that we would listen and obey both in sound health and in ill health; would spend in the cause of Allah both in prosperity and in adversity would enjoin the good and forbid the evil; would proclaim the truth for the sake of Allah and would not fear the blame of any one in this regard." (Musnad Ahmad)
 

 

*13 This has two meanings: (1) "Your wealth is not going to stay with you for ever. One day you will leave it behind; then Allah alone will inherit it. Thus the best thing would be that you should spend it yourself in the cause of Allah so that. your reward for it is guaranteed with Allah. If you do not spend it yourself, it will in any case return to Allah, but then you will not be entitled to any reward from Him. " (2) "You should have no fear of indigence and poverty when you spend it in the cause of Allah, because Allah for Whose sake you would spend your wealth, is the Owner of aII the treasures of the heavens and the earth. He possessed not only what He has bestowed on you today but has much more to bestow on you tomorrow. " This same thing bas been expressed at another place, thus
"O Prophet, say to there: `My Lord gives abundantly to whomever of His servants He wills and sparingly to whomever He wills. Whatever you spend, He replenishes it by other provisions: He is the best of Providers'." (Saba: 39)
*14 That is, "Although both are entitled to the reward, yet the former are necessarily higher in rank than the latter, for they faced greater risks for the sake of Allah in difficult circumstances, which the latter not. They spent their wealth at a time when there appeared no remote chance of victory that would compensate for their expenditure, and they fought the disbelieves at a critical tune when there was an ever present apprehension that the enemy might overpower and crush the followers of Islam completely." Mujahid, Qatadah and Zaid bin Aslam, from among the commentators, say that the word °victory" in this verso has been used for the Conquest of Makkah, and `Amir Sha'bi says that it refers to the Truce of Hudaibiyah. The former view has been adopted by most of the commentators, and in support of the latter this tradition from Hadrat Abu Sa'id Khudri is presented: "During the time when the Truce of Hudaibiyah was concluded, the Holy Prophet (upon whom be Allah's peace) said to us: `In the near future there will appear the people, whose deeds will make you look upon your own deeds as mean and trifling, but even if one of them possessed a mountain of gold and he expended all of it in the cause of Allah, he would not attain to your spending two pounds, or even one pound of it." (Ibn Jarir, Ibn Abi Hatim, Ibn Marduyah, Abu Nu'aim Isfahani). Further. more, it is also supported by the ,Hadith which Imam Ahmad has related on the authority of Hadrat Anas. He says: "Once a dispute arose between Hadrat Khalid bin Walid and Hadrat `Abdur Rahman bin `Auf, in the course of which Hadrat Khalid said w Hadrat `Abdur Rahman: "You people assume your superiority over us on account of your past services. ` When this thing came to the Holy Prophet's notice, he said: `By God in whose hand is my lift, even if you people spent gold equal (in weight) to Mount Uhud, or equal to other mountains, you would not attain to the deeds of these people." From this it is argued that in this verse "victory" refers to the Truce of Hudaibiyah, for Hadrat Khalid bin Walid had embraced Islam after this Truce and had participated in the Conquest of Makkah. However, whether "victory" in this particular case is taken to imply the Truce of Hudaibiyah or the Conquest of Makkah, in any case the verse dces not mean that the distinction of the ranks is confined to this one victory alone, but as a general principle it shows that those who fight and spend in the cause of Islam at the time when disbelief and disbelievers appear to be dominant and Islam seems to have no remote chance of victory, are far superior in rank to those who make sacrifices after the conflict between Islam and paganism has been decided in favour of Islam."
*15 That is, "Allah dces not bestow His favours blindly. Ho sees who has performed what deeds, under what kind of circumstances, and with what motive and then determines the rank and the reward of the deed of each person with full justice and awareness,"