*39 In the forgoing section, arguments have been given both for Tauhid and for the Hereafter; now the discourse turns to only Tauhid.
*40 The mushriks, even after admitting that Allah is the Creator and Master of the earth and heavens and all that they contain, held some of His creatures as associates in His attributes and powers, and prayed to them, presented offerings and performed rites of worship before them. Their belief regarding their self-made associates is found in the words of the Talbih that they used to pronounce while going round the Ka'bah. They said: "Here I am, O Allah, here I am in Thy presence! Thou hast no partner except the partner who is Thy own. Thou art his owner as well as owner of what he owns." (Tabarani on the authority Ibn 'Abbas) AIlah has refuted this kind of shirk in this verse. The argument is to this effect: "When you do not make your own slaves partners in your wealth, how do you think and believe that Allah will make His creatures partners in His Godhead?" (For further details, see E.N. 62 of An-Nahl).
 

*41 That is, "When a person neither thinks on the right lines himself, nor is prepared to listen to a well-wisher, his intellect comes under the curse of Allah. After this everything that can help reasonable person to reach the Truth, only helps this stubborn and ignorant person to be involved more and more deeply in further deviation and error. This is what has been conveyed in the word "leading astray". When a truth-loving person invokes Allah for the grace of guidance, AIlah creates for him maximum means of the guidance according to the sincerity of his invocation. And when a strayed person insists on his deviation, Allah creates for him the means which mislead him further and further away from the Truth. "
 

*42 This "so" implies that when the reality has become clear to you, and you have come to know that none but Allah is the Creator and Master and Sovereign of this universe and of man himself, then inevitably your conduct should be such as indicated in this verse.
*43 "Set your face. .truly": "Do not turn your face to any other direction after you have .adopted this way of life. ' Then you should think like a Muslim and your likes and dislikes should be of a Muslim. Your values and standards should be the ones set by Islam and your character and conduct should bear the stamp of lslam, and the affairs of your individual and collective life should be ordered according to the way taught by Islam."
*44 "This Faith": the Faith that the Qur'an presents, in which none but Allah is worthy of worship and obedience, in which none can be held as an associate of Allah in His Divinity, in His attributes and His powers and rights, in which man by his own free will chooses to order his life in accordance with the Guidance and Law of Allah.
*45 That is, "All human beings have been created on the nature that none but One Allah is their Creator and Lord and Deity. You should be steadfast on this nature. If you adopt the attitude of independence, you will be following a way opposed to your nature, and if you serve and worship another besides Allah, then also you will be working against your nature." This subject has been explained by the Holy Prophet in a number of Ahadith, According to Bukhari and Muslim,the Holy Prophet said: "Every child who is born, is born on we human nature; it is his parents who make him a Jew or a Christian or a Magian, etc. afterwards. Its example is of an animal which gives birth to complete and sound young ones - none is born with torn and cut off ears-but the mushriks tear their ears afterwards on account of their superstitions of ignorance."
According to another Hadith reported in Musnad Ahmad and Nasa'i, the Muslims in a war killed even the children of the enemy. When the Holy Prophet came to know of it, he became very angry, and said: "What has happened to the people that they have transgressed the limits and killed even the children?" A man said, "Sir, were they not the children of the Mushriks?" The Holy Prophet replied: "Even the best of your people are the children of the mushriks!"Then he said: "Every living being is born on we nature: then when he becomes able to speak, his parents turn him into a Jew or a Christian."
In another Hadith which has been reported by lmam Ahmad on the authority of 'Ayad bin Himar-ul-Mujashi'i, it has been related that one day the Holy Prophet said during an address: "My Lord says: I had created aII My servants on true Faith; then the satans came and led them astray from their Faith, and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I have seat down no authority'."
*46 That is, "God has made man His servant and created him only for his own service. This natural disposition of man cannot be altered, howe ver hard one may try. Neither can man effect a change in his position of a servant, nor can anything other than God become his God in the real sense. Man may make for himself as many gods as he may please, but the fact remains that he is the servant of none but One God alone. Man by his own folly and ignorance may regard anyone as holder of Divine attributes and powers and take any one as the maker and un-maker of his destiny, but the fact of the matter is that neither does anyone other than AIIah possess Divine attributes nor His authority, nor has anyone else the power to make or mat the destiny of man."
Another translation of this verse can be: "Do not effect any alteration in the Nature trade by Allah." That is, it is not right to corrupt and spoil the Nature on which Allah has created man.
*47 "Right and true Faith": To remain steadfast on one's true Nature.
 

*48 That is, "Whoever has adopted an attitude of independence and freedom and turned away from his we Lord, and whoever has adopted service of another than Allah and proved to be disloyal to his real and we Lord, should desist from this, and return to the service of the One God. Whose real servant he is by birth."
*49 That is, "You should have the fear that if in spite of being a servant of Allah by birth, you adopted the way of living independently of Him, or served another beside Him, you will have to suffer a severe punishment for rebellion and ingratitude. Therefore, you should avoid every such way of life which earns you the wrath of God."
*50 Both turning to AIlah and having fear of His wrath are the acts of the heart. This state of the heart, for its manifestation and stability, inevitably needs a physical act, which thay make it known to others in society that so-and-so has really returned to the service of One Allah alone, and which, at the same time, may go on nourishing and developing the state of piety and devotion in one's own self al :o by means of practical experience and discipline. That i why immediately after giving the Command for a mental change Allah has given the Command for this physical act, i,e. establishment of the Salat. As long as an idea is only an idea in the mind of man, it can neither be stable nor enduring. It may fade away or even change. But when he starts practising it, the idea takes root in him and goes on increasing in stability and strength with more and more practice; so much so that when it has become a belief it can neither change nor fade away easily. Considered from this viewpoint, no act can be more effective than the offering of the Prayer regularly five times a day for strengthening piety and fear of God in oneself. The other act, whatever it be, is carried out at intervals, or in different forms on different occasions, but the Prayer is an act, which is performed every few hours in one and the same specific form permanently, in which man has to rehearse over and over again the whole lesson taught him by the Qur'an about Islam, so that he dces not forget it. Furthermore, both the believers and the disbelievers have to know who among the people has given up the way of rebellion and adopted the way of obedience to the Lord. The believers have to know this so that they can form into a community and society and can cooperate with one another in the way of Allah; then as soon as the relationship of any one of them starts showing signs of laxity with respect to the Faith and Islam, this should become known to all of them at once. The disbelievers have to know this so that the dorment nature in them wakens up when they see the people from their own kith and kin turning humbly to their real God over and over again, and till their nature wakes up they continue to be awe-stricken when they see the practical enthusiasm of the obedient servants of God. For these two objectives also the establishment of the Prayer is the most effective means.
Here, it should be noted that the Command for the establishment of the Prayer was given at Makkah at a time when a handful of the Muslims were being severely persecuted by the disbelieving Quraish, and went on being persecuted for another nine years after this. At that time there was 'no sign of the lslamic government yet in sight. If the offering of the Prayer was meaningless without the Islamic government, as some ignorant people think, or if the establishment of the Salat did not mean the offering of the Prayer at all but the establishment of Nizami-Rububiyat (order of Providence), as the deniers of Hadith claim, the Qur'anic injunction at that stage would have been meaningless. The question is: How did the Holy Prophet and the Muslims carry out this Command for nine years after it had been enjoined ?
 

*51 This is an allusion to the fact that the real way of life for mankind is the same Way of Nature as elucidated above. This way of life has not evolved from a polytheistic crced to Tauhid as thought by those who invent a philosophy of religion on the basis of speculation. But, contrary to this, all the religions found in the world today have appeared because of the corruption of the original Way of life. This corruption occurred because different people added their different self-made creeds to the natural realities and created separate sects and every-one became a devotee of the additional thing, which was the basis of the separate sect, and gave up the original Way of life. Now the only way of attaining true guidance is that one should return to the original Reality which was the basis of the true Faith, and rid oneself of all the later additions and excrescences and their devotees. If he still keeps any kind of contact with them, he will only be harming the true Faith.
 

*52 This is a clear proof of the fact that in the depths of their heart there still exists an evidence of Tauhid. Whenever the hopes start crumbling, their hearts cry out from within that the real Ruler of the universe is its Master and His help alone can improve their lot.
*53 That is, "They again start presenting offerings before other deities, and claiming that their misfortune has been removed through the help and grace of such and such a saint and shrine."
 

 

*54 That is "What authority have they got to say that the calamities are not averted by God but by the so-called saint? Does common sense approve of it? Or, is there any Divine Book which says that AIlah has delegated His powers to such and such saints, and that they should now be invoked by the people to help them out of difficulties?"
 

*55 In the preceding verse tnan has been censured for his ignorance, folly and ingratitude. In this verse, he has been censured for puerility and meanness When a person attains a little wealth and power and respect, and he sees that his business has started flourishing, he forgets that he has been given all this by AIIah. He exults at his success and is so puffed up and conceited that he has neither any regard left for Allah nor for the people. But as soon as good luck deserts him, he loses heart and a single stroke of iII-luck so disheartens and frustrates him that he is prepared to do any mean thing, even commit suicide.
 

*56 That is, "The believers can learn how disbelief and shirk affect man's morality and what is the impact of belief in Allah on his morals. The person who sincerely believes Allah and looks upon Him as the Master of the treasure-houses of provisions, can never be involved in meanness, in which those forgetful of God are involved. If he is given abundantly he will not be puffed up; he will rather be grateful to Allah, will treat his fellowmen generously and benevolently, and will expend 'his God-given wealth for His sake. On the other hand, he will exercise patience; he will never gamble away his honesty and self-respect, but will have hope of Allah's bounty till the last. Such a moral excellence can neither fall to the lot of an atheist nor of a polytheist."
 

*57 It has not been said: "Give charity to the relative, the needy and the wayfarer, but their due because this is their right (due to them from you), which you must give them in any case. You will not do them any favour if you part with a part of your wealth for their sake. You should remember it well that if the real owner of the wealth has given you more than others, your extra wealth is, in fact, the right of others, which has been given to you for your trial so that your Lord may see whether you recognize the rights of others and render their rights to them or not."
Anyone who reflects over this Divine Command and its real spirit cannot help feeling that the way proposed by the Qur'an. for man's moral and spiritual development inevitably envisages the existence of a free society and economy. This development is not possible in a social environment in which the people's rights of ownership are set aside and stifled. The system in which the state assumes ownership of aII resources and the government machinery the entire responsibility of distributing provisions among the people, so much so that neither can an individual recognize the right of the other and render it, nor a person develop a feeling of goodwill for the other after he has received help, is a purely communist system. Such an economic and social system, which is being advocated in our country today under the deceptive name of the 'Qur'anic Order of Providence" (Nizam-i Rububiyat), is entirely opposed to the Qur'anic scheme itself, for it suppresses the development of individual. morality and formation of character altogether. The Qur'anic scheme can operate and function only in a society where the individuals own some resources of wealth, possess rights to expend it freely, and then render willingly and sincerely the rights of God and His servants. In such a society alone there can arise the possibility that, on the one hand, the people may develop individually the virtues of sympathy, kindliness and affection, sacrifice, recognition of the rights of others and rendering those rights in the right spirit, and on the other, the beneficiaries may develop in their hearts pure feelings of well-wishing, gratitude and thankfulness for the donors. This system only can produce the ideal conditions in which the elimination of evil and the promotion of goodness does not depend on the intervention of a law-enforcing authority but the people's own purity of the self and their own good intentions take up this responsibility.
*58 This dces not mean that true success can be attained just by rendering the rights of the needy and the wayfarer and the relative and nothing else is needed to be done for this. But it means that those who do not recognize these rights of others nor render them, will not attain true success. It will be attained by those who render the rights sincerely only for the sake of Allah's goodwill and pleasure.
 

*59 This is the first verse revealed in the Qur'an that condemned interest. It only says this: "You pay interest thinking that it will cause an increase in the wealth of the money-lender. But actually, in the sight of Allah, interest does not increase the wealth, but the wealth is increased by the payment of the Zakat ". Afterwards when the Commandment prohibiting interest was sent down at Madinah, it was said: "Allah deprives interest of all blessing and develops charity." (For the later Commands, see AI-i-`Imran: 130, and AI-Baqarah: 275 to 281).
This verse has been given two interpretations by the commentators. One section of them says: Here riba'does not mean the interest which is forbidden by the Shari'ah, but it means the gift or the present which is. given with the intention that the recipient will return it redoubled, or will perform some useful service for the donor, or his becoming prosperous will be beneficial for the donor himself. "This is the view of Ibn `Abbas, Mujahid, Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b al-Qurzi and Sha'bi. Probably this comment has been made by these scholars for the reason that in this verse the only consequence mentioned of the act is that in the sight of Allah such wealth will not increase at aII; if, however, it had meant the interest forbidden by the Shari'ah, it would have been positively said that it will be severely punished by AIIah. The other group differs from this and says that it means the same well known riba' which has been forbidden by the Shari ah. This is the opinion of Hasan Basri and Suddi, and 'Allama Alusi also has opined that the apparent meaning of the verse is the same, for riba, in Arabic is used in the same meaning. This interpretation has been adopted by the commentator Nisaburi also.
In our opinion also this second interpretation is correct, for the argument given in favour of the first interpretation is not enough for discarding the well known meaning of the word riba'. In the period when Surah Ar-Rum was sent down, interest had not been forbidden yet. The prohibition was made several years afterwards. The way of the Qur'an is that it first prepares the minds for the thing that it has to prohibit at a later stage. About wine also the only thing said in the beginning was that it is not pure food. (An-Nahl: 67). Then in AI-Baqarah: 219, it was said that the harm of its sin is greater than its benefit. Then it was enjoined that the Prayer should not be offered in the state of intoxication. (An-Nisa': 43). Then, finally, it was prohibited totally. Similarly, about interest here it has been only said that it dces not increase the wealth, but the real increase is caused by the Zakat. After this, the compound interest was forbidden (Al-i-`Imran: 130); and finally, interest itself was made absolutely unlawful. (AI-Baqarah: 275).
*60 There is no limit to this increase. The greater the sincerity of intention, the deeper the sense of sacrifice, the greater the intensity of desire for Allah's pleasure with which a person spends his wealth in His way, the greater and snore handsome will be the rewards that Allah will give him. According to an authentic Hadith, even if a person gives a fig in the way of AIIah, AIIah will increase it to the size of Mount Uhud.
 

*61 From here again the discourse turns to the theme of Tauhid and the Hereafter for the admonition of the disbelievers and the mushriks.
*62 That is, "He provided all the various means in the earth for your sustenance and made such arrangements that everyone should receive something from the circulation of the provision."
*63 That is, "If those whom you have set up as deities can neither create, nor provide sustenance, nor have power over life and death, nor can raise you back to life after death, then what for have you set them up as your deities?"
 

*64 This is again an allusion to the war that was going on between Byzantium and Iran, which was telling on the whole of the Middle East. "Man's own doings" means the wickedness and oppression and tyranny, which inevitably appear in human conduct and character as a result of adopting shirk and atheism and ignoring the Hereafter. "Maybe they mend their ways" means that Allah shows the evil consequences of some of the acts of men in this world before the punishment of the Hereafter so that they understand the reality, feel the error of their conjectures and turn to the righteous belief, which the Prophets of Allah have been presenting before man since the earliest times, and besides adopting which there is no other way of ordering human conduct on sound foundations. This subject has been presented at several places in the Qur'an, e.g. in At-Taubah: 126, Ar-Ra'd: 31, As-Sajdah: 21, Al-Tur: 47.
 

*65 That is, "The disastrous war between Byzantium and Iran is not a new thing of its kind. The past history of mankind is full of the accounts of the destruction of great nations. The root cause of the evils that caused the destruction of those nations was shirk which you are today being admonished to avoid."
 

*66 That is, "The Day which neither Allah Himself will avert nor has He given power to anyone else to avert it."
 

*67 This is a comprehensive sentence which encompasses all those harms which can afflict a disbeliever on account of his disbelief. No list of the harms could be so comprehensive as this.
 

 

*68 That is, to give good news of the rain.
*69 This refers to winds, which are helpful in sailing. In ancient times, sailing boats and ships mostly depended on favourable winds and adverse winds were disastrous for them. Therefore, the mention of these winds after the rainbringing winds has been made as a special favour of Allah.
*70 "To seek His bounty": To perform trade journeys.
 

*71 That is, "One kind of the Signs are those which are scattered in the world around man, which he comes across at every moment of his life, one of which is the system of the circulation of winds, as mentioned in the preceding verse. The other kind of the Signs are those which the Prophets of Allah brought in the form of the miracles and Divine Revelations and the extraordinary pure characters and their healthy and life-giving influence on human society. Both kinds of the Signs point to the same Reality, which is this: The Tauhid which the prophets teach is based on the Truth. Each of these Signs supports the other. The Signs of the universe testify to the truth of what the Prophets say, and the Signs brought by the Prophets explain the reality being pointed out by the Signs of the universe.
*72 "The guilty ones": those who remained blind to these two kinds of the Sighs and persisted in their denial of Tauhid and their rebellion against God.
 

 

 

*73 There is a subtle allusion in the mention of the Prophethood and the rain, one after the other, to the reality that the advent of a Prophet is a blessing for man's moral life even as the coming of the rain proves to be a blessing for his material life. Just as the dead earth awakens to life by a shower of the rain from the sky and starts blooming and swelling with vegetation, so is the morally and spiritually desolate human world quickened to life at the coming down of Divine Revelation and starts blossoming with moral excellences and virtues. This is the disbelievers' own misfortune that they show ingratitude, and regard the blessing of Prophethood as a portent of death for themselves instead of a good news of life.
 

*74 That is, a frosty wind or a heat wave which ruins their crops after they started flourishing by the shower of rain.
*75 That is, they start cursing God and blaming Him for all their misfortunes and troubles, whereas when God had showered His blessings on them, they had shown ingratitude instead of being grateful to Him. Here again there is a subtle allusion to the theme that when the Messengers of Allah bring the messages of Mercy to the people, they do not listen to them and reject the blessing; then when God imposes tyrants and despots upon them in consequence of their disbelief. who persecute them severely, and destroy their humanity, the same people start abusing and blaming God for creating a world full of tyranny and cruelty.
 

*76 That is, those whose consciences have become dead, whose moral selves have become devoid of life, whose self-worship and stubbornness and obstinacy have destroyed their capacity to understand and accept the Truth.
*77 "The deaf" : those who have put locks on their minds and hearts so that they do not understand anything although they hear everything; then, when such people also try that the message of the Truth should not at all eater their ears, and they should avoid and keep away from the inviter, nobody can make them hear and understand anything.
 

*78 That is, "It is not for the Prophet that he should help and guide the blind by the hand to the the right way all through the life. He can only show guidance to the right path. But guiding those whose mind's eyes have been blinded and who do not at all see the way that the Prophet tries to show them, is not within the power of the Prophets."
 

*79 That is, "The states of childhood and youth and old age have all been created by Him. It is dependent upon His will that He may create whomever He pleases weak and whomever He pleases strong; He may give death to whomever He pleases before attaining manhood and whomever He pleases in the prime of youth; He may grant a long life and yet keep in sound health whomever He pleases and bring to a wretched, agonising old age after a brimful youth whomever He likes. Man may live in self-conceit and arrogance if he so likes, but he is so helpless in God's powerful grip that he cannot change by any artifice the state that He may place him in.
 

*80 That is, Resurrection, which is being foretold here.
*81 That is, from the time of death till Resurrection. Even if thousands of years might have elapsed since their death they will feel that they had gone to sleep a few hours earlier and then a sudden calamity had roused them froth sleep.
*82 That is, "They used to make similar wrong estimates in the world, There also they lacked the realization of Reality, and therefore, used to assert there was going to be no Resurrection, no life-after-death, and no too. that accountability before God."
 

 

*83 Another translation can be:". .nor it will be required of them to please their Lord", because they will have lost all opportunity for recourse to repentance and Faith and righteous acts, and wasted the time allotted for the test and reached the eve of the announcement of the result.
 

 

 

*84 The allusion is to the promise made in verse 47 above. There, AIIah has mentioned His way of taking vengeance on those criminals who denied and resisted and ridiculed the clear Signs brought by the Messengers of AIIah stubbornly, and of helping the believers.
*85 That is, "Let not the enemies find you so weak as to suppress you by their uproar, nor to cow you by their campaign of slander-mongering, nor to dishearten you by their jesting, taunts and derision, nor frighten you by their threats, show of power and persecution, nor allure you by offering baits, nor make you effect a compromise with them on the basis of their appeals in the name of national interests. Instead of this, they should find you so sagacious in the awareness of your objective, so firm in faith and conviction, so resolute in determination, and so strong in character that they should neither be able to cow you by threats, nor purchase you, nor lure you away by temptation, nor strike any bargain with you in the matter of the Faith. T. his whole theme has been compressed in a short sentence by AIIah, saying: "Let not those who lack faith find you light." Now this is borne out by the firm evidence of history that the Holy Prophet proved to be as invincible and indomitable as AIIah wanted His Last Prophet to be. Anyone who tried his strength with him in any field and sphere was routed, and eventually the Holy Prophet succeeded in bringing about the desired revolution in spite of every kind of opposition and resistance put up by the whole of polytheistic and unbelieving Arabia.