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Holy Quran Section > English Translation and Commentary of the Holy Quran by Maulana Muhammad Ali (Table of Contents) > Chapter 66 (Al-Tahrim- The Prohibition) > Section 2 (Verses 8 to 12)


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Section/Ruku 2 [Verses 8 to 12]: Progress of the faithful:
Chapter 66: (Al-Tahrim: The Prohibition)
(Revealed at Madinah: 2 sections; 12 verses)

1. Translation:

8 O you who believe, turn to Allah with sincere repentance. It may be your Lord will remove from you your evil and cause you to enter Gardens wherein flow rivers, on the day on which Allah will not abase the Prophet and those who believe with him. Their light will gleam before them and on their right hands — they will say: Our Lord, make perfect for us our light, and grant us protection; surely Thou art Possessor of power over all things.
a

9 O Prophet, strive against the disbelievers and the hypocrites, and remain firm against them, and their abode is hell; and evil is the resort.a

10 Allah sets forth an example for those who disbelieve — the wife of Noah and the wife of Lot. They were both under two of Our righteous servants, but they acted treacherously towards them, so they availed them naught against Allah, and it was said: Enter the Fire with those who enter.a

11 And Allah sets forth an example for those who believe — the wife of Pharaoh, when she said: My Lord, build for me a house with Thee in the Garden and deliver me from Pharaoh and his work, and deliver me from the iniquitous people.a

12 And Mary, the daughter of Amran, who guarded her chastity, so We breathed into him of Our inspiration, and she accepted the truth of the words of her Lord and His Books, and she was of the obedient ones.a

 2. Commentary:

8a. Paradise is, therefore, not only a place to enjoy the blessings and reap the reward of one’s previous good deeds, but it is also the starting-point of a never-ceasing spiritual advancement. The prayer for the perfection of the light is really an unceasing desire for perfection, showing that spiritual progress in that life will be endless. Every stage of excellence to which man will attain will seem to be imperfect when compared with the next stage of progress to which man will aspire. Thus the Holy Qur’an teaches the principle that the development of man’s faculties, as it takes place in this life, however unlimited, is not sealed by finality. The Hereafter is really the starting-point towards an immeasurably wider vista of the realms to be traversed, opening out after death, when the soul is liberated from the limitations of its casement of clay. Hence it is also that those who have wasted their opportunity in this life shall, under the inevitable law which makes every man taste of what he has done, be subjected to a course of treatment for the spiritual diseases which they have brought about with their own hands, and when the effect of the poison which vitiated their system has been nullified and they are fit to start on the onward journey to the great goal, they will no more be in hell. [Back to verse 8]

9a. The verb translated strive is jahid, from which is derived the word jihad, and the context shows that by striving is not meant the carrying on of a war, for war was never proclaimed against the hypocrites, who, in fact, were for all practical purposes treated as Muslims. Therefore, when the Prophet is commanded to carry on a jihad against the disbelievers and the hypocrites, it is clear that jihad is something else than mere fighting. [Back to verse 9]

10a. This is an instance of the followers of prophets going against the principles of their teachers; therefore, those prophets will not be able to save them. [Back to verse 10]

11a. This is an example of good men who are not yet made free from the bondage of sin, for which Pharaoh stands here as a typical example; but they ardently desire to be rid of sin, striving hard to free themselves from all trammels. [Back to verse 11]

12a. The example of the righteous given in this parable illustrates how Divine inspiration is granted to the perfect ones. The words "We breathed into him of Our inspiration" are remarkable. Evidently the word him (Ar. hi in fi hi) cannot refer to Mary. The personal pronoun is taken by some commentators to refer to Jesus (Rz); and thus the meaning is that Mary gave birth to a son who received Divine inspiration. But the reference in the personal pronoun him might as well be to the believer for whom Mary is set as an example, and the object of the change might be to draw attention to the fact that it is really the granting of inspiration to the believer that is meant here and not the breathing of a soul. [Back to verse 12]

 

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Chapter 65: Al-Talaq (The Divorce)

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Holy Quran Section > English Translation and Commentary of the Holy Quran by Maulana Muhammad Ali (Table of Contents) > Chapter 66 (Al-Tahrim- The Prohibition) > Section 2 (Verses 8 to 12)


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