النص المفهرس

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Surah Al-Inshirah : 94 : 1 - 8
Note Carefully
Here three verses mention three favours that are bestowed on the
Holy Prophet
: [1] opening of the bosom widely; [2] removal of the
burden; and [3] raising of the name high. Each of the sentence is
composed of a verb, an object and between them is a prepositional phrase
thus:
شرح صدر
'for your benefit? [1]'
وضع وزر
'from you your burden [2]'
رفع ذ کر
'for you your name. [4]'
This indicates the essential characteristic and special greatness of the
Holy Prophet g, in that all this is done for the sake of him.
So undoubtedly, along with hardship there) فَإِنَّ مَعَ الْعُسُرِ يُسُرًا. إِنَّ مَعَ الْعُسْرِ يُسْرًا
is ease. Undoubtedly, along with hardship there is ease .... 94:6).
Grammatically, if the Arabic definite article al- is prefixed to an Arabic
noun and is repeated with the same definite article al-, they refer to the
same antecedent. However, if the same noun is repeated without the
definite article, they refer to different antecedents. The word al-'usr "[the ]
hardship' in verse [6] is the repetition of al-'usr "[the] hardship' occurring
in verse [5]. It does not refer to a new hardship. In contrast to this, the
word yusr 'ease' in both verses occur without the definite article. This
indicates that the second yusr 'ease' in verse [6] is a different antecedent to
the yusr 'ease' occurring in verse [5]. Thus it may be concluded that there
is only one 'usr 'hardship' and two yusr 'twofold ease'. 'Twofold ease' does
not mean twice as much. In fact, it means 'manifold ease'. The verse
signifies that only one kind of hardship will face him, but in the wake of it
many kinds of ease are assured.
Sayyidna Hasan Al-Başri Ul Ul , reports that once the Holy
Prophet
" emerged from his home in a very happy mood and, giving
cheerful news to his Companions on the basis of the current verse, said:
"One hardship cannot overcome twofold ease". Thus history and

822
Surah Al-Inshirah : 94 : 1 - 8
biographical books written by Muslims and non-Muslims - all bear ample
testimony to fact that the most difficult task, even the seemingly
impossible task, became easy for him. The above narration further
indicates that the Arabic definite article al- signifies that it is an article
used to indicate previous knowledge [that is, al- lil 'ahd] and refers to the
hardship of the Holy Prophet
and his Companions. Allah kept to His
promise to them in such a way that the world saw it visibly how in the
wake of every hardship the Holy Prophet
and his Companions
experienced the manifold ease that made their task easy. If a person does
not achieve 'ease' after 'hardship', it does not contradict this verse. In fact,
even now Allah's universal principle applies. One needs to exercise
fortitude against hardship, rely on Allah with purity of heart, devote
oneself totally to Him, hold onto high hopes for His grace, and one should
not despair of His mercy if there is delay in success - He certainly will
grant relief after every instance of hardship. [Fawa'id-e-'Usmaniah].
Hadith narratives support this.
The Command for Teachers and Preachers to Remember Allah
During Spare Hours
So when you are free [from collective) فَإِذَا فَرَغْتَ فَانْصَبُ. وَإِلَى رَبِّكَ فَارْغَبُ
services], exert yourself [in worship], and towards your Lord turn with
eagerness .... 94:8). The Holy Prophet & is commanded in these verses that
when he has finished his day's work of teaching and training his
followers and other temporal affairs, he should turn to Allah as ever with
all his heart, that is, prayers, remembrance of Allah, supplication and
seeking Allah's pardon. This is the interpretation assigned to this verse by
most commentators. Some scholars have interpreted it differently, but the
foregoing interpretation appears to be the closest. The sum total of this
interpretation is as follows: The Holy Prophet
exerted himself greatly
to spread the word of Allah and reform human beings. Exerting himself to
human reform was his greatest form of 'worship' but it was 'indirect
worship' through planning and executing the plan of human reform. The
verse purports to say that the indirect worship is not sufficient. So, when
he is free from collective services to humanity, he should devote time to
turn to Him by carrying out 'direct worship' by turning to Allah in prayer
for the success of his efforts, because this 'direct worship' is what man is
created for. Probably, that is why the 'indirect worship' has been

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Surah Al-Inshirah : 94 : 1 - 8
mentioned as something that may be finished and one may be free from,
because that is based on need, and a believer can free himself from it, but
the 'direct worship' of Allah is such that he cannot free himself from it. He
has to spend his entire life and expend all his energy in it.
Note
This indicates that scholars [who are involved in education,
propagation and human reform] should not be unmindful of 'direct
worship'. Some time should be devoted specifically, in privacy, to
attentiveness to, and remembrance of Allah as the biography of the
righteous predecessors bear testimony to the fact that without it neither
education nor preaching can be effective. It would be devoid of light and
blessings.
Note
The word fansab derived from nasab means 'to be tired'. The verse
signifies that one should tire oneself when carrying out acts of worship.
One should not carry out acts of worship only when one finds it
convenient. Binding oneself to a wazifah (a usual course of optional
worships) is itself quite exerting and tiring, no matter how little.
Alhamdulillah
The Commentary on
Surah Al-Inshirah
Ends here

824
Surah At-Tin : 95 : 1 - 8
Surah At-Tin
(The Fig)
This Surah is Makki, and it has 8 verses
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 8
وَالتِّيْنِ وَالزَّيْتُوْنِ ﴿٢﴾ وَطُوُرِ سِيْنِيْنَ ﴿٢﴾ وَهذَا الْبَلَدِ الَمِيْنِ ﴿٢﴾ لَقَدُ
خَلَقْنَا الْإِنْسَانَ فِىِّ أَحْسَنِ تَقْوِيُمٍ ﴿٤﴾ ثُمَّ رَدَدْنُ أَسْفَلَ سْفِلِيْنَ ﴿6﴾
إِلَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ فَلَهُمُ اَجُرٌ غَيْرُ مَمُنُونَ ﴿٦ٌ﴾ فَمَا
٨٠
يُكَذِّبُكَ بَعْدُ بِالدِّيْنِ ﴿ٌ﴾ آلَيْسَ اللَّهُ بِاَحُكُمِ الْحَكِمِيْنَ
I swear by the Fig and the Olive, [1] and by Tur, the
mount of Sinai, [2] and by this peaceful city, [3] We have
created man in the best composition, [4] then We turned
him into the lowest of the low, [5] except those who
believed and did righteous deeds, because for them
there is a reward never ending. [6] So, what can make
you, after all this, to deny the Requital? [7] Is Allah not
the Greatest Ruler of all the rulers? [8]
Commentary
I swear by the Fig and the Olive ... 95:1). This verse takes) وَالتّيْنِ وَالزَّيْتُوُنِ
an oath by four objects. Two of them are trees, the fig tree and the olive
tree. [The third object] is Tur, the mount of Sinai, and the fourth object is
the City of Makkah. The two trees have been specified because they
possess abundant blessings and advantages in the same way as Tur and
the City of Makkah possess abundant blessings. Some authorities say that
the 'fig' and the 'olive' symbolise, in this context, the lands in which these

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Surah At-Tin : 95 : 1 - 8
trees predominate: that is, the countries bordering on the eastern part of
the Mediterranean, especially Palestine and Syria. Most of the Prophets
lived and preached in these lands, including Holy Prophet Ibrahim Seel.
The latter Prophet
was made to migrate from here to Makkah. The
oaths, in this way, comprehend all the holy places where Allah-inspired
men were born and raised as Prophets &g. Syria was the land and home
of all the Prophets. Mount Sinai stresses specifically the messengership of
Musa Acall where Allah spoke to him. 'Peaceful City' refers to Makkah, the
birth-place and residence of the Final Messenger of Allah
The subject of the four oaths is: لَقَدُ خَلَقْنَا الْإِنسَانَ فِىِّ أَحْسَنِ تَقُوِيم (We have
created man in the best composition ... 95:4). The word taqwim literally
denotes 'to set a thing aright or lay the foundation straight or even; or to
form something into an appropriate shape in a moderate regulation'. The
verse signifies that man has been endowed with the best natural powers
and qualities which other creatures have not been endowed with.
Physically too he is cast in the best composition - having no parallel in
other creatures.
Man is the Most Beautiful of Allah's Creation
Allah has created man the most beautiful of all His creation. Ibn
'Arabi asserts that there is no creature of Allah more beautiful than man,
because Allah, besides granting him life, he gave him knowledge, power,
speech, hearing, sight, planning and wisdom. All these, in fact, are the
qualities of Allah. It is mentioned in a hadith of Bukhari and Muslim:
إِنَّ اللهَ خَلَقَ ادَمَ عَلَى صُوْرَتِهِ
'Allah has created Adam in His image'
It could only mean that man has been characterised by some of the
qualities of Allah, because Allah is beyond any [physical] shape or image.
[Qurțubi].
A Wonderful Story of Human Beauty
Qurtubi, on this occasion, cites a story of 'Isa Ibn Musa Hashimi. He
was a high ranking officer in the royal court of Caliph Abu Ja'far
Mansur. The officer loved his wife very much. Once he was sitting with
his wife in a moonlit night and suddenly cried out:

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Surah At-Tin : 95 : 1 - 8
انت طالق ثلاثًا ان لم تكونى احسن من القمر
'You are divorced thrice if you are not more beautiful than the
moon.'
As soon as the wife heard this, she went into seclusion and veiled
herself, on the grounds that the husband has pronounced three express
divorce on her. It was said in joke. However, the law of express divorce is
that it becomes effective whether uttered jokingly or seriously. 'Isa Ibn
Musa spent the night restlessly and in grief. The next morning, he paid a
visit to Caliph Abu Ja'far Mansur and recounted to him the whole story.
Caliph Abu Ja'far Mansur invited all the jurists of the city and put the
case before them. All the jurists unanimously agreed that the divorce has
become effective, because no human being can possibly be more beautiful
than the moon. There was, however, one scholar, a student of Imam Abu
Hanifah, who remained silent. Mansur asked him: "Why are you so
quiet?" He recited 'Bismillah to the end' and then recited Surah Tin and
explained: "Ruler of the Faithful, Allah says that He has created man in
the best composition or in the finest mould. Nothing can be more beautiful
than man." Having heard this, all the scholars and jurists were perplexed.
None of them opposed him. Mansur ordered that the divorce is not
effective.
This indicates that man is the most beautiful creation of Allah
outwardly and inwardly, in terms of elegance and attractiveness and in
terms of bodily structure. Every limb of the human body is able to move in
many different ways. He is able to hold, move and lift various things by
moving his hands and arms. The thumb alone is a masterpiece of creation
without which man will not be able to hold things. The functioning of the
ears, the eyes, the mouth, the teeth, the nose, the chest and the stomach
are all wonders in their own right. Gathered together on his head, they
form a beautiful and coherent assortment, each one complementing the
other. The flexibility of the tongue, the arrangement of the teeth and the
mastery of the vocal cords allow him to roar like a lion and sing as
beautifully as a nightingale. All this makes human body look like a
sophisticated factory where automatic machines are able to accomplish the
delicate work. This is the reason why philosophers call man 'microcosm' [a
miniature universe as opposed to 'macrocosm' {a large universe}]. The
microcosm epitomises the macrocosm. [Qurțubi]

827
Surah At-Tin : 95 : 1 - 8
The Sufis have supported this concept. Some scholars have analysed
in detail - from head to toe - to show how man is the epitome of the large
universe.
.(95:5 ... then We turned him into the lowest of the low) ثُمَّ رَدَدُنهُ أَسُفَلَ سْفِلِيْنَ
In the preceding sentence, it was stated that man is created in the best
composition and is the most beautiful being. In the prime of his life, man
is brimming with strength and vigour and all his faculties are functioning
at their best. As opposed to that, this sentence states that when man ages,
he physically grows weaker and his health deteriorates all the time. He
even begins to lose his physical beauty. He no longer has a good-looking
and attractive face. He begins to look uglier. He becomes useless and a
burden to others. Other animals, on the contrary, are useful to the end of
their lives. Man utilises them for milk, for mounting, for luggage-loading
and for myriad of other things. When they are slaughtered or dead, man
still utilises their hide, hair, bones and every other part or fibre of theirs
usefully. Man, on the other hand, becomes useless when he falls ill or
grows old. From the worldly point of view he is unable to do anything.
Even when he dies, no part of his body is of any benefit to any man or
animal. In short, the phrase 'the lowest of the low' refers to bodily
condition. His body bends over and legs can barely carry him. The man
who was once supporting others now needs others to support him. [Dahak
and others vide Qurțubi].
except those who believed and) إِلَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ فَلَهُمْ أَجُرٌ غَيْرُ مَمُنُوُنِ
did righteous deeds, because for them there is a reward never
ending .... 95:6). The foregoing interpretation of the preceding verse should
not be misunderstood. The exceptive sentence does not mean that the
believers will not attain to decrepit old age. It would not be correct to
exclude the believers from this, because some of them are also overcome
by the senility of old age. The sense, however, is that they do not suffer a
big harm due to their physical or mental deterioration in old age. Only
those will suffer from it who spent their entire energy on improving their
physical condition that has now ended. They shall have no portion of it in
the Hereafter. The righteous believers will have an unfailing reward.
This verse makes it clear that even after reaching old age, a believer
never becomes useless. Even in decrepitude he can accumulate rewards -

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Surah At-Tin : 95 : 1 - 8
comfort and high positions - for the Hereafter that are eternal. During
the period of senility when he is unable to do righteous deeds, the good
deeds will be recorded in his Record Book which he used to do in good
health. Sayyidna Anas 4
narrates that the Holy Prophet
said that
when a Muslim falls ill Allah instructs the recording angels to record the
good deeds he used to perform in good health. [Al-Baghawi transmitted it
in Sharh-us-Suunah from Abu Musa, and Bukhari has reported the same
rewards for a traveller and a person suffering from a disease.) Here
instead of mentioning the rewards and blessings of Paradise for the
righteous believers, the verse reads: لَهُمُ اَجُرٌ غَيْرُ مَمُنُون (for them there is a
reward never ending.) This could signify that their reward starts in this
mortal world [and continues in the Hereafter eternally]. Allah gathers
around them in their decrepit old age such sincere companions who
benefit from them spiritually until the last moment of their life. They
serve them in every possible way. The righteous servants of Allah in
decrepitude are productive while generally the senile and people in bad
health are thought to be unproductive.
Some commentators say that the statement - ◌َرَدَدُنهُ أَسُفَلَ سْفِلِين (We turned
him into the lowest of the low) does not refer to human beings in general.
It refers specifically to unbelievers who destroyed the God-given best
composition, human perfection, honour and intellect by pursuing physical
pleasures. As a result of their ingratitude, they will be turned into the
lowest of the low. In this interpretation, the exception - إِلَّا الَّذِينَ امَنُوا (except
those who believed and did righteous deeds, because for them there is a
reward never ending) will carry its basic interpretation, in that they will
not be turned into the lowest of the low. For those who believed and did
righteous deeds, there is a reward that is unending. [Thus in al-Mazhari].
So, what can make you, after all this, to deny the) فَمَا يُكَذِّبُكَ بَعُدُ بِالدِّيْنِ
Requital ?... 95:7). In the preceding verses man is made to realise that
Allah created him, He bestowed on him special favours and the revolution
that He brought about in his old age. Man will move from stage to stage,
finally reaching the grave and the Hereafter. But he rejects the
Hereafter, as a result he is warned. He has seen the scenes of Divine
omnipotence and revolutions - how dare he denies and rejects the
Hereafter! Is Allah not the Greatest Ruler of all the rulers? [8]

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Surah At-Tin : 95 : 1 - 8
Ruling
Sayyidna Abu Hurairah
narrates that the Holy Prophet
said
that while reciting Surah At-Tin, when one reaches the end of it:
اَلَيْسَ اللَّهُ بِاَحْكَمِ الْحكِمِيْنَ
'Is Allah not the Greatest Ruler of all the rulers? [8]'
one should recite:
بَلَى وَأَنَا عَلَى ذلِكَ مِنَ الشِّهِدِيْنَ
'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness
to it.'
The jurists have ruled that it is mustahab (preferable/desirable) to
recite the words.
Alhamdulillah
The Commentary on
Surah At-Tin
Ends here

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Surah Al-‘Alaq : 96 : 1 - 19
Surah Al-'Alaq
The Clot)
This Surah is Makki, and it has 19 verses and 1 section.
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 19
◌ِقْرَأْ بِاسْمِ رَبِّكَ الَّذِىُ خَلَقَ ﴿أَ﴾ خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ ﴿٢﴾ ◌ِقُرَأْ
وَرَبُّكَ الْأَكْرَمُ (ٌ﴾ الَّذِىُ عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنْسَانَ مَالَمْ يَعْلَمُ
﴿٥﴾ كُلّ إِنَّ الْإِنْسَانَ لَيَطُغَّى ﴿٢﴾ اَنُ رَّاهُ اسْتَغْنِى ﴿٢﴾ إِنَّ إِلَى رَبِّكَ
الرُّجُغى ﴿1﴾ آَرَءَ يْتَ الَّذِىُ يَنُهى ﴿٢﴾ عَبْدًا إِذَا صَلَّى ﴿١٠﴾ آَرَءَ يْتَ
إِنْ كَانَ عَلَى الْهُدى ﴿٢﴾ أَوْ آَمَرَ بِالتَّقْوَى ﴿١٢﴾ آَرَءَ يْتَ إِنْ كَذَّبَ
وَتَوَلَّى ﴿١٢﴾ آلَمْ يَعْلَمُ بِأَنَّ اللّهَ يَرْى ﴿١٤﴾ كَلَّا لَئِنُ لَّمُ يَنْتَهِ الَنَسْفَعًا"
بِالنَّاصِيَةِ ﴿١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ ﴿٢﴾ فَلْيَدْعُ نَادِيَهُ، ﴿٢﴾ سَنَدْعُ
ع
و السجده
الزَّبَانِيَةَ ﴿١٨﴾ كَلَّا لَا تُطِعُهُ وَاسْجُدُ وَاقْتَرِبُ
$190
Read with the name of your Lord who created (every
thing), [1] He created man from a clot of blood. [2] Read,
and your Lord is the most gracious, [3] who imparted
knowledge by means of the pen. [4] He taught man what
he did not know. [5] The fact is that man crosses the
limits, [6] because he deems himself to be free of need.
[7] Surely to your Lord is to return. [8] Have you seen
him who forbids [9] a slave of Allah when he prays? [10]
Tell me, if he is on the right path, [11] or bids to piety,

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Surah Al-'Alaq : 96 : 1 - 19
(would the former still forbid him?) [12] Tell me, if he
rejects (the true faith) and turns away, [13] does he not
know that Allah is watching (him)? [14] No! If he does
not desist, We will certainly drag (him) by forelock, [15]
a lying, sinful forelock. [16] So let him call the men of
his council, [17] We will call the soldiers of the Hell. [18]
No! Never obey him, and bow down in sajdah, and come
closer. [19]
Beginning of The Qur'anic Revelation
It is universally agreed that the first five verses of Surah Al-'Alaq or
Iqra' mark the very beginning of Qur'anic revelation. [Baghawi]. Bukhari,
Muslim, other authentic sources and overwhelming consensus of scholars,
ancient and modern, all concur on this point. However, some scholars
state that Surah Al-Muddaththir was the first Surah to be revealed, and
yet others say that Surah Al-Fatihah [The Opening] was revealed first. It
is possible to reconcile between these different views as follows: After the
revelation of Surah Al-'Alaq or Iqra', there was a temporary break in the
revelation during which the Holy Prophet # used to be very sad, but
after some time, the Angel Jibra'il appeared to him once again, and he
faced the same situation as he faced when the first verses of Surah Iqra'
were revealed to him. On this occasion, the opening verses of Surah
Al-Muddaththir were conveyed to him by the angel. From this point of
view, it may be said that the first Surah to be revealed after the
temporary break was Surah Al-Muddaththir. Some of the Companions
held the view that Surah Al-Fatihah was the first Surah to be revealed.
They probably meant to say that this was the first Surah to be revealed in
a complete form. Undoubtedly, some verses (of Surahs Al-'Alaq or Iqra',
Al-Muzzammil and Al-Muddaththir) were revealed earlier, but the rest of
the verses of those Surahs were revealed at later dates. Al-Fatihah is the
first Surah that was revealed to the Holy Prophet
in its entirety, all
seven verses at once. [Mazharī]
The Holy Prophet's
First Experience of Revelation
In a lengthy narration, as recorded in the Sahihs of Bukhari and
Muslim, the Mother of the Faithful, Sayyidah Alishah tis will go, says
that revelation to the Messenger of Allah
was started by true dreams.
Whatever he saw in a dream would happen in reality as clearly as the
light of dawn. Then solitude became dear to him, and he used to seclude

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Surah Al-‘Alaq : 96 : 1 - 19
himself for worship in the cave Hira', (a cave in the mount known today
as 'Jabal-un-Nur, which is clearly visible in front of Jannat-ul-Ma'la, the
famous graveyard of Makkah) and therein he devoted himself to Divine
worship for several nights before he came back to his family and took
provisions for his retirement; then he would return to the Mother of the
Faithful, Sayyidah Khadijah Le AU >, and take more provisions for a
similar period. (The period of his stay in the cave is mentioned differently
by different reports, but the report of sahihain maintains that it was a
month, the whole month of Ramadan. Authentic traditions are silent
about the mode of worship he adopted during this period. Some scholars
have opined that he used to worship according to the Shari'ah of Nuh,
Ibrahim and 'Isa JI le, but neither any authentic report supports it,
nor is it likely, because he was an 'ummiyy (unlettered). It is, therefore,
more likely that his worship was concentration and reflection on Allah
Almighty and His omnipotence until the Truth, that is, the revelation
came to him while he was in the cave of Hira'; so the angel came to him
and said, [ 'Read'. The Holy Prophet replied, s,la Ulu 'I am not the one
who can read'. (The Holy Prophet
was under the impression that he
was directing him to read a written document. Since the Holy Prophet
could not read or write, he replied accordingly.) Then the angel embraced
him and pressed him so hard that he felt extreme pain, then he released
him and said, is! 'Read'. The Holy Prophet replied, 'I am not the one who
can read'. Then he embraced him and pressed him a second time so hard
that he felt extreme pain, then he released him again and said, Dal 'Read'.
The Holy Prophet
replied, sla Ut. 'I am not the one who can read'.
Then he embraced the Holy Prophet
and pressed him a third time,
then he released him and said,
◌ِقْرَأْ بِاسْمِ رَبِّكَ الَّذِىُ خَلَقَ ﴿٢﴾ خَلَقَ الْإِنْسَانَ مِنْ عَلَقِ ﴿٢﴾ ◌ِقْرَأُ وَرَبُّكَ الْآَكُرَمُ
6
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﴿٣﴾ الَّذِىُ عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنْسَانَ مَالَمُ يَعْلَمُ
'Read with the Name of your Lord Who created [everything], He
created man from a clot of blood. Read, and your Lord is the
most gracious, who imparted knowledge by means of the Pen.
He taught man what he did not know.'
The Messenger of Allah returned with this message [of five verses]
while his heart trembled and he came to Sayyidah Khadijah Que du ),
saying زمّلونى زمّلونى 'wrap me up, wrap me up', and she wrapped him up,
until the awe left him. (It should be noted that the fear felt by the Holy

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Prophet
was due to the great responsibility delegated to him, and due
to the unusual event of seeing an angel in his original form.)
Then he said to Sayyidah Khadijah رضى الله عنها while he related to her
what had happened: "I feared for myself." Sayyidah Khadijah Que AU so,
said: 'Nay, by Allah, Allah will never expose you to disgrace, because you
unite the ties of kinship, and bear the burden of the weak, and earn for
the destitute, and offer hospitality to the guests, and help (people) in real
distress.'
Then Sayyidah Khadijah رضى الله عنها took him to her cousin, Waraqah
Ibn Naufal. He was a man who had adopted Christianity (which was a
true religion at that time) during the days of Ignorance, and he used to
write the Hebrew script, and translate it into Arabic. He was a very old
man who had turned blind. Sayyidah Khadijah s Jl ~, said to him, O
Uncle's son! Listen to your brother's son. Waraqah asked him, My
brother's son! What have you seen? So the Messenger of Allah related to
him what he had seen. Waraqah said to him, This is the very same
confidant [angel Jibra']] ]] whom Allah sent to Holy Prophet Musa
Sel; would that I were a young man at this time - would that I were
alive when your people would expel you! The Messenger of Allah asked in
surprise, "Will they expel me?" He replied. Yes; never has a man appeared
with the like of that which you have brought, but he has been held in
enmity; and if your time finds me alive, I shall help you with the fullest
support. After that, not much time had passed before Waraqah died, and
the revelation broke off temporarily. [Bukhari and Muslim]
The temporary break of revelation, according to Suhaili, lasted for
about a year and half. Other reports say that it lasted to about three
years. [Mazhari]
Verse [1] ◌َإِقْرَأْ بِاسْمِ رَبِّكَ الْذِىُ خَلَق (Read with the Name of your Lord, Who
created [everything]) In the prepositional phrase bismi rabbika [with the
name of your Lord], the addition of the word ismi is significant in two
ways [1] that whenever the Qur'an is being recited, the reader should
begin by reciting the formula بسم الله الرحمن الرحيم "With the name of Allah,
the All-Merciful, the Very-Merciful". When Jibra'il Amin Seal suddenly
appeared to the Holy Prophet
and said 'igra' (read) , he tendered

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apology that he is unable to read or recite, because he is unlettered. The
phrase b-ismi rabbika points to the fact that under present circumstances
you, O Holy Prophet
, may be 'ummiyy' or unlettered, but Allah has
the power to grant you the highest level of knowledge, the most elegant
style of oration and eloquence, so that you would surpass and subdue the
most educated or literate people, as it became manifest later on. [Mazhari].
[2] Allah has many Beautiful Names, but the blessed name rabb is
particularly chosen in the verse here probably because it supports and
emphasizes the theme that Allah cherishes and sustains the Holy Prophet
through all the different stages of his development, until he is fully
consummated. He can make him read and recite, despite being unlettered.
In the relative clause al-ladhi khalaga [Who created], particularly
contains the Divine attribute of takhliq [creating] presumably because
the first Divine favor is wujud or 'existence' as a result of His drawing out
beings from the realm of non-existence into the realm of existence. Many
other favors of His follow. The verb khalaqa [created] is transitive and it
requires an object that is absent here. This indicates the verb is used
absolutely, and it signifies that the Creator has created the entire
universe and every existent thing it contains.
Verse [2] ◌ِخَلَقَ الْإِنْسَانَ مِنْ عَلَق (Created man from a clot of blood.) The
previous verse referred to the creation of macrocosm, the large or entire
universe in general. In this verse, the phrase is khalaga'l-insan which
refers to the creation of microcosm 'the best, noblest or most honourable
creation', Man. If analysed carefully, we notice that man is the epitome of
macrocosm or the large universe. He is a small scale representation,
analogue, or miniature of the large and complex universe. Another reason
why man has been particularly mentioned is that the purpose of
Prophet-hood, messenger-hood and revelation of the Qur'an is the
implementation of Divine ordinances, injunctions and laws and acting
upon them: This is the essential peculiarity of mankind. The word 'alaq,
being the plural of 'alaqatun, means 'congealed blood'. The creation of
man has passed and passes through various phases. His primordial
creation is from the four major elements, that is, earth, water, fire and
air. His procreation is from an insignificant and humble state, the sperm
which then transforms into congealed blood. This is the primary state of

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the embryo which happens after the conception. Then it takes the shape
of a lump of flesh and then the skeletal structure is created. 'Alaqah is the
middle phase in the whole process of creation. The specific mention of
'alaqah covers the initial stage and the final stage of the process of
creation.
Verse [3] ◌ُإِقْرَأْ وَرَبُّكَ الْأَكُرَم (Read, and your Lord is the most gracious.) The
command igra' [Read] has been repeated in this verse for two reasons:
The first command in verse [1] was for the Holy Prophet
himself to
read or recite. The second command in this verse is to proclaim, convey,
communicate and teach or preach. It is not inconceivable that the
command igra' is repeated by deliberate design for emphasis. The Divine
attribute al-Akram 'the Most Gracious' signifies that Allah did not create
the world or man for any ulterior motive, for selfish motivation or for His
own benefit. He has done it out of His infinite grace, generosity and
magnanimity. He endowed upon the universe the great favour of
existence without asking for it.
Verse [4] ◌ِالَّذِىُ عَلَّمَ بِالْقَلَم (Who imparted knowledge by means of the Pen. )
The preceding verse spoke of the creation of man. The current verse
speaks of man's education or literacy, because knowledge, as part of
education and literacy, distinguishes man from all other animals and
creatures, and occupies the position of the crown of creation. There are
two means, methods or media through which knowledge is imparted: [1]
oral or spoken method or by word of mouth; and [2] Pen or written
method. The command igra' [read] at the beginning of Surah refers to the
oral or spoken method. However, the current verse, which speaks more
explicitly about imparting knowledge, speaks of the written method of
recording and transmitting knowledge from generation to generation.
Pen and Writing: The First and Most Important Means of
Transmitting Knowledge
An authentic narration of Sayyidna Abu Hurairah 4
reports that
the Messenger of Allah
said:
لَمًّا خلق الله الخلق کتب فی کتابه فهو عنده فوق العرش، ان رحمتی غلبت غضبی
"When Allah created the creation, He inscribed a document
which is with Him above the Throne: Indeed My mercy has
preceded My anger."

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In another narration, the Messenger of Allah
is reported to have
said:
أوّل ما خلق الله القلم، فقال له: اكتب، فكتب ما يكون الى يوم القيمة فهو عنده فى
الذكر فوق عرشه
"The first thing Allah created was the pen. He told it to write,
so it wrote what was to take place till Doomsday. This is with
Allah on His Throne." [Qurțubi]
Three Types of Pen
Scholars have said that there are three types of pen in the world: [1] a
Pen that Allah created with His own hand and instructed it to write the
decree of the universe; [2] the pen of the angels who record the events
that are to occur and their magnitude, they also use it to record the deeds
of human beings; and [3] the pen of human beings, which they use to
reduce their speech to writing. Writing, in fact, is a kind of speech [or a
manifestation of it]. Humans are biologically programmed by Allah for
speech , and it is thus natural, inborn and innate faculty. [Qurtubi] The
leading authority on Tafsir, Mujahid, cites from Abu 'Amr that Allah
created four things in the entire universe with His own Creative hand,
and the rest of the creation came into being by His cosmic command of
kun [be] and they became. The four things are: [1] the pen; [2]The Divine
Throne; [3] the Garden of Eden; and [4] Holy Prophet 'Adam SeEl.
Who was First Trained in the Writing Skill and Art ?
Scholars have differed on this question. Some say the art and skill of
writing was first imparted to the father of mankind, i.e. the prophet
'Adam Meal and he was the first one to write. [Ka'b Ahbar]. Others say
that this art was first taught to the Holy Prophet Idris de and he was
thus the very first scribe. [Dahhak]. Some others have observed that the
art and skill of writing is the Divine knowledge given as a gift to anyone
whom Allah wills.
Writing Skill and Art: A Great Divine Gift
Sayyidna Qatadah
has stated that Pen is a great Divine gift. If
Allah had not granted man the art and skill of writing with pen, it would
not have been possible for him to preserve or protect the religion in its
pristine form, nor would it have been possible for him to conduct his
worldly affairs in the proper manner. Sayyidna 'Ali 4% has stated that it

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is a great generosity that Allah has granted His servants knowledge of
things they did not know. He drew them out from the darkness of
ignorance and brought them into the light of knowledge. He urged them
to acquire the art and skill of writing as it accrues great benefits. Only
Allah is able to keep count of the benefits of writing. All sciences and
philosophies are codified by means of pen. The history of the former and
latter nations are compiled by means of pen. Their chronicles and
monographs are preserved in writing. The Divinely revealed Books are
committed to writing, and shall be preserved till the world lasts. "The pen'
is thus able to make great contribution towards the propagation and
dissemination of spiritual sciences and Divine secrets revealed by the
Qur'an and of physical sciences to which the study of the Qur'an imparted
a great stimulus. Without the pen, all worldly and religious works will
come to a standstill.
Writing Skill and Art: Attitude of Scholars in All Ages
Scholars of the former and the latter times have always realised the
stupendous role pen plays in the preservation and transmission of
knowledge, as a result they made a great use of it and left behind a huge
legacy of books and writings. It is regretful to notice that in this age
students and scholars have ignored the importance of this skill and art. As
a result, scarcely a few people in a few million people have mastered the
art, or developed the skill, of writing. To Allah do we direct our complaint!
Writing Skill and Art: The Reason Why the Holy Prophet
was
not Taught
It is really very significant that mention should have been made of
'Pen' in a Book which was revealed to a person, the Final Messenger
who himself did not know how to read and write. The reason for this is
the profound Divine wisdom underlying it. Allah had willed that the
dignity and status of the Final Messenger should be far above the
thinking of the general populace. Allah placed the Holy Prophet % in an
environment which was not favourable for any spontaneous
accomplishments, nor was it conducive to any achievements by natural
exposure. His birth-place was the rugged and rocky mountainous terrain.
The desert of Arabia had fewer plants apart from the date-palms, little
water apart from the zam zam well and the weather was always dry, far
away from civilisation, and completely cut off from the cradle of
knowledge and wisdom. The communications system or network was

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inaccessible; as a result, the people of Arabia had no contact with Syria,
Iraq, Egypt and other civilised areas of the world. Hence, all the Arabs
were referred to as 'unlettered' who generally had no respect for
knowledge, wisdom and writing. Very rarely people had the opportunity
to learn knowledge or to acquire the art and skill of writing. The Holy
Prophet 3g was born in such bare region, among such illiterate tribes and
in such harsh environment. He was never given the opportunity to
become literate. It was inconceivable that a person born in such a
surrounding will be gifted with knowledge, wisdom and high morals. He
was, however, suddenly granted the cloak of Prophet-hood, together with
incessant flow of knowledge and wisdom. The greatest of poets and
orators of Arabia were subdued by the eloquence of the unlettered Holy
Prophet
. This was his open and overt miracle. Every open-minded
person should be able to see with his eye of certainty that his attainments
were not the result of acquisition by his own efforts or human exertion,
but they were the result of the invisible generosity of Allah Who endowed
him with the Prophetic gift. This is the Divine wisdom underlying the
reason why the Holy Prophet af was not trained in the skill and the art of
writing. [Adapted from Qurțubi]
Verse [5] ◌ُعَلَّمَ الْإِنْسَانَ مَالَمُ يَعْلَم (Taught Man what he did not know." The
preceding verse was concerned with a particular means of teaching,
namely, 'pen', the written method.
Many other Means of Teaching
The present verse purports to say that the real teacher is Allah, and
He has innumerable ways and means, besides pen, to impart knowledge.
Therefore, the verse says that Allah taught man things with which he
was unacquainted previously. The verse does not mention 'pen' or any
other means of teaching. The reason for that is man is taught from the
very inception of his life. First, he is gifted with intellect, the greatest
means of receiving knowledge. Man, by the right use of intellect, is able to
understand many things. Further, his entire environment is the
manifestation of the perfect power of Allah and studded with the evidence
of Divine power by witnessing which he is able to recognise his Creator.
Revelation and inspiration are other means of knowledge. The knowledge
of many essential things are learnt intuitively. Intuition is the God-given
ability to know or understand things through feelings, rather than by
considering facts or evidence. As a result, there is no need for tongue or
pen. When a baby is born, it is not conscious of how its environment

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operates. However, it instinctively reaches out for the mother's breast,
when it feels hungry and feeds itself. Who teaches it and who can teach
it? Allah has taught it the 'skill' of crying since its birth. The cry of the
baby is the means of satisfying all its needs. When it cries, it becomes a
cause of concern for the parents to find out what is wrong. The baby's cry
satisfies its hunger, thirst, heat and cold. Who teaches the new-born baby
how to cry? All this is instinctive knowledge with which Allah has
programmed every living organism, especially man. After the instinctive
knowledge, man's knowledge continues to increase by word of mouth, and
then by the supra-rational organ of intuition, called the heart.
Apparently, there was no need to say 4 Ju. ( ... what he did not know)
because normally knowledge is imparted of things that are not known. It
is explicitly stated here, probably because man may not assume that the
God-given knowledge and skills are the results of his own efforts and
exertion. The concluding phrase ( Ju "what he did not know" has been
added in order to make man realise that there was a time when he knew
nothing, thus in [16:78] we came across اَخْرَجَكُمْ مِّنْ بُطُوُن أُمَّهُتِكُمُ لَا تَعْلَمُونَ شَيْئًا (And
Allah has brought you forth from your mothers' wombs when you knew
nothing ... ). This shows that knowledge is not an ingrained personal
excellence of man. It is the gift of the Creator and the Master. [Mazhari].
Some scholars interpret the word 'man' to be referring to the Holy Prophet
'Adam &&all because he was the first man to whom knowledge was
imparted, thus in [2:31] وَعَلَّم أدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught 'Adam the
names, all of them ... ). And others say the reference is to the Final
Messenger & whose knowledge embraces the knowledge of all the
previous Prophets.
As stated earlier, these five verses of this Surah represent the very
beginning of the revelation of the Qur'an. Verses [6-19] of the Surah are
of much later date. We assert this on the following grounds: These verses
were revealed in connection with an incident in which Abu Jahl
prevented the Holy Prophet % from offering salah. In the initial stages of
revelation and Prophet-hood, the Holy Prophet g had no enemies in
Makkah. All used to call him by the title of 'al-Amin' [the honest or
upright]. They respected and loved him. Abu Jahl's enmity and opposition
obviously started when the Holy Prophet & proclaimed his propagation
openly, called the people towards Islam publicly, and performed the salah
in the Sacred Mosque. Salah was prescribed on the Night of Ascent,
(Mi'raj). Therefore, prevention from salah, referred to in these verses,
may not be imagined before that time.

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Verses [6-7] كَلَّ إِنَّ الْإِنْسَانَ لَيَطْغَى. أَنْ رَّاهُ استَغنى (The fact is that man crosses
the limits, because he deems himself to be free of need.) Although the
verse immediately refers to a particular person, namely, Abu Jahl who
insulted the Holy Prophet
¿, the statement is general which draws man's
attention to one of his weaknesses. So long as man is in need of others, he
walks straight; but when he thinks that he does not need anyone, he
tends towards transgression, and develops the tendency to wrong-doing,
tyranny and oppression. This is generally the behavior of the affluent
people, government officials, and people with abundant children and
friends or servants. They become purse-proud and intoxicated with the
leadership power they exercise on their groups. Abu Jahl was a typical
example of this. He was one of the well-to-do and prosperous people of
Makkah. All the members of his tribe and inhabitants of the city respected
and obeyed him. He became arrogant and insulted the leader of all the
Prophets g - the noblest of creation. The next verse warns such arrogant
people about the evil consequences of their behavior.
Verse [8] إِنَّ إِلَى رَبِّكَ الرُّجُغى (Surely to your Lord is the Return.) The word
ruj'a, like bushrā, is the verbal noun of infinitive - meaning all will be
returning to their Lord. The apparent meaning is 'returning to the Lord
after death and giving account of good and bad deeds and seeing with
their own eyes the evil consequences of arrogance.' The profounder
meaning of the verse is that though man has been endowed with great
natural powers and has been created in the best make, he errs grievously
if he thinks that he can ignore Allah's help and guidance. He constantly
stands in need of Divine assistance, because his capacities and capabilities
- either as an individual or in his collective capacity - are at best limited.
The proud and arrogant man is thus not self-sufficient. If he thinks
deeply, he will find that he needs Allah for every movement and pause. If
He has apparently not made any member of the human species in need of
another, he is at least in need of Allah for all his needs. Thinking that
human beings are not in need of one another is also a fallacy. Allah has
made man a social being, and as such he cannot satisfy all his needs by
himself. Allah has made the social system or network such that all human
beings need one another to satisfy their needs some time or the other. Let
us consider an example: A fresh morsel of food that goes into our mouth
and we swallow it unreflecting, is the result of thousands of human
beings and animals who worked hard for a long period of time. It is not