Mirza Ghulam Ahmad of
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Mirza Ghulam Ahmad of
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[Verses 1 to 14]: The Kingdom of God:
From here to the end there are forty-eight chapters, and all these were revealed at Makkah, with the single exception of ch. 110, which belongs to the Madinan period of revelation, though it too was revealed at Makkah when the Holy Prophet was there on his last pilgrimage. All of them, sometimes in plain and sometimes in metaphorical language, contain prophecies of the greatness to which Islam would rise and of the failure of opposition. But while they mostly belong to the earliest period of the Holy Prophets revelation, the prophecies contained in them very often relate to the distant future of Islam, and are certainly not limited to the prevalence of Islam in Arabia or to the lifetime of the Prophet. While the distinct character of each chapter will be dealt with in the usual introductory note, these few words will suffice as to their general character and their relation towards each other.
1 Blessed is He in Whose hand is the Kingdom, and He is Possessor of power over all things,a
2 Who created death and life that He might try you which of you is best in deeds. And He is the Mighty, the Forgiving,a
5 And certainly We have adorned this lower heaven with lamps and We make them means of conjectures for the devils,a and We have prepared for them the chastisement of burning.
2a. The law of life and death or growth and decay works throughout nature, but it has a special meaning in reference to man, because death does not end his life, but is really the starting-point for a new life of spiritual progress. Life to him below is, therefore, a trial, i.e., a means of bringing to light his hidden qualifications for the performance of good. But life and death have another and a deeper significance for man in the life and death of nations. Nations that work evil are swept away, and others are raised in their place that they may do good. [Back to verse 2]
3a. You say, such a thing is tabq or tibaq of that, meaning that this thing is the match of that or conforms or corresponds with that or is the like of that (LL). This significance, moreover, suits the context, for the verse goes on to describe the uniformity prevailing in nature. [Back to verse 3]
3b. Attention is here called to the regularity and uniformity of the laws working in nature. There is no incongruity, so that things belonging to the same class should be subject to different laws, nor is there a disorder (futur, which R translates as meaning ikhtilal, i.e., disorder and laxity), so that a law should not work uniformly. The verse, while calling attention to the existence of a Supreme Being, as witnessed in the regularity and uniformity of the laws working in creation, draws special attention to spiritual laws, which also work uniformly, and thus evil and good must each bring its special reward. [Back to verse 3]
5a. The lamps with which the lower heaven is lighted, i.e., the stars, are made the means of conjectures regarding the future by the astrologers. Rujum is the plural of rajm, and explaining it IAth says: "Rajm means conjectures about what Allah has not stated " (N). And classing the munajjim, i.e., the astrologer, and the kahin, i.e., the diviner, and the sahir, i.e., the magician, as one, he goes on to say: "Thus he (i.e., the Prophet, whose saying is explained) considered the astrologer, who learns about stars so that he may judge thereby, and attributes to them the effect of good and evil, to be a disbeliever" (N). Explaining these very words, Raghib says: "And rajm is used metaphorically to signify conjectures and surmises" (R). LL also gives this significance of the verse on the authority of Bd and TA: "We have made them to be means of conjectures to the devils of mankind, i.e., to the astrologers". Thus the astrologers, who deceived people by telling them many things which they posed as having learned from the stars, are referred to here. [Back to verse 5]