Qur'an verses about listening to Qur'an

Ala-Maududi

(2:185) During the month of Ramadan the Qur’an was sent down as a guidance to the people with Clear Signs of the true guidance and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required,^[186] magnify Allah for what He has guided you to, and give thanks to Him.^[187]

186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by ‘Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn ‘Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ‘ Sawm’, 41; Muslim, ‘Siyarn’, 92; Nasai, Siyam’, 47; Bukhari, ‘Maghazi’, 71; Muslim, ‘Siyam’, 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, ‘Sawm’, 18, Nasa’i. ‘Siyam’, 52; Bukhari , ‘Jihad’, 29; Muslim, ‘Siyam’, 98; Abu Da’ud, ‘Sawm’ 42; Muslim, ‘Siyam’, 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : ‘Sawm’, 19 – Ed.)

The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da’ud, ‘Sawm’, 46, 47; Nasai , ‘Siyam’, 54, 55; Malik, Muaatta’, ‘Siyam’, 21, 27 – Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting.

Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments.

187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur’an.

It should he noted here that fasting in Ramadan has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur’an. In fact, the best way of expressing gratitude for someone’s bounty or benevolence is to prepare oneself, to the best of one’s ability, to achieve the purpose for which that bounty has been bestowed. The Qur’an has been revealed so that we may know the way that leads to God’s good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur’an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur’an.

Ala-Maududi

(4:58) Allah commands you to deliver trusts to those worthy of them; and when you judge between people, to judge with justice.^[88] Excellent is the admonition Allah gives you. Allah is All-Hearing, All-Seeing.

88. Here the Muslims are forewarned against the evils which had afflicted the Israelites. One of the fundamental mistakes committed by the Israelites was that in the time of their degeneration they had handed over positions of trust (i.e. religious and political leadership) to incompetent, mean, immoral, dishonest and corrupt people. The result was that corruption spread throughout the nation. The Muslims are directed to take heed of this, and to entrust positions of responsibility only to those who are capable of shouldering the burdens of such positions. The other major weakness of the Israelites was that they completely lost their sense of justice. In their pursuit of either personal or national interests, honesty and good faith were often sacrificed. The Muslims, in the time of the Prophet (peace be on him), were themselves subjected to gross injustice at their hands. On the one side were the Prophet (peace be on him) and his followers, to whose purity of life and conduct the Jews were themselves witnesses. On the other side were those who worshipped idols, buried their daughters alive, married their step-mothers and circumambulated the Ka’bah naked. Despite this, these so-called People of the Book felt no shame in declaring that the latter were closer to righteousness than the Muslims. After informing the Muslims of the iniquity of the Jews, God now warns them against committing similar injustices. They should rather declare what is right in the face of friend and foe alike, and judge between people with equity and justice.

Ala-Maududi

(7:204) So when the Qur’an is recited, listen carefully to it, and keep silent so that you may, be shown mercy.’^[153]

153. The unbelievers are asked to shed their prejudice and to abandon their deliberate indifference to the Qur’an. Whenever the Qur’an is recited to them, they stuff their fingers into their ears and make a lot of noise lest they or any others hear the Qur’an. They should better behave more maturely and make an effort to grasp the teachings of the Qur’an. It is quite likely that their study, of the Book would ultimately make them share with Muslims the blessings of the Qur’an. This is an excellent, subtle and heart-winning approach which simply cannot be over-praised. Those who are interested in learning the art of effective preaching can benefit immensely by, pondering over this Qur’anic verse.

The main purpose of the verse has also been explained. By implication, however, the verse also enjoins people to be silent and to listen attentively to the Qur’an when it is being recited. The verse also provides the basis of the rule that when the leader (imam) is reciting verses of the Qur’an in Prayer, the followers in the congregation should (refrain from reciting and) listen to the recitation in silence. There is some disagreement among scholars on this issue. Abu Hanifah and his disciples are of the view that the followers in the congregation should remain silent, irrespective of whether the the imam is reciting the Qur’an aloud or silently in his mind. On the other hand, Malik and Ahmad b. Hanbal are of the opinion that the followers in the congregation should listen silently only when the Qur’an is being recited aloud. According to Shafi’i, the followers in the congrega tion should also recite the Qur’an regardless of whether the imam is reciting the Qur’an aloud or silently’. His view is based on the Hadith that Prayer without recitation of al-Fatihah is void. (See Ibn Rushd, Bidayat al-Mujtahid, vol. 1, pp. 149-50; Ibn Qudamah, al-Mughni, vol. 1, pp. 562-9 – Ed.)

Ala-Maududi

(8:2) The true believers are those who, when Allah’s name is mentioned, their hearts quake, and when His verses are recited to them their faith grows,^[2] and who put their trust in their Lord;

2. A man’s faith grows as he is able to confirm and submit to the command of God which he comes across. This is especially so where he submits to commands which go against his own personal predilections. A man’s faith attains great heights if instead of trying to twist and distort the commands of God and the Prophet (peace he on him), he develops the habit of accepting and submitting to all the commands of God and the Prophet (peace be on him); if he strives to shape his conduct to the teachings which go against his personal opinions and conceptions, which are contrary to his habits, interests and convenience, which are not in consonance with his loyalties and friendships. For if he hesitates to respond positively to God’s command, his faith is diminished. One thus learns that faith is not a static, immobile object. Nor is every, act of belief, or unbelief, of the same quality. An act of belief may be better or worse than another act of belief. Likewise, an act of unbelief may differ in quality from another act of unbelief. For both belief and unbelief, are capable of growth and decline.

All this concerns the essence of belief and unbelief. However, when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, a clear line of demarcation has to be drawn between those who believe and those who do not. In this respect the determination of who is a believer and who is not will depend on the basic minimum of belief regardless of quality of belief. In an Islamic society all those who believe will be entitled to the same legal rights and will be required to fulfil the same duties regardless of the differences in the quality of their faith. Likewise, all unbelievers – regardless of the differences in the quality of their unbelief – will be placed in the category of unbelievers disregarding the question whether their unbelief is of an ordinary quality or an extremely serious one.

Ala-Maududi

(11:121) As for those who are bent on not believing, tell them: ‘Work according to your way and we are working according to our way.

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

(16:44) We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them,^[40] and that the people may themselves reflect.

40. In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book was to be performed by Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim community and establish it in accordance with the principles of the Book. This duty of the Prophet (peace be upon him) has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way; that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections etc. and above all, he should show towards those who rejected and opposed it that kind of attitude which is worthy of the bearer of this Book. On the other hand, he should guide those who believed in it in every aspect of life and set before them his own excellent pattern of life. Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.

Let us now consider this (Surah An-Nahl, ayat 43) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any exposition thereof by the Prophet, or that (c) now the Book alone suffices us, for its exposition by the Prophet has lost its utility or that (d) now the Book alone is authentic for the exposition by the Prophet has ceased to exist, or if it does exists, it cannot be relied upon.

If they take the position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book: otherwise Allah could send it through an angel or directly to each person.

If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Quran and sent those directly to the people.

In case, they take the position (d), they, in fact, repudiate both the Quran and its exposition by the Prophet (peace be upon him). Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the exposition of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet. Now if the view of those who reject tradition that the explanation of the Prophet (peace be upon him) has disappeared from the world is to be accepted, then two conclusions are inevitable; First, the Prophethood of Muhammad (peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Houd, Salih, Shuaib, etc. (peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case the Quran alone could not, according to its author, suffice. Thus in the face of this verse, there is no argument left to prove that the Quran is self sufficient to explain itself, for it itself says that there is no need of a Prophet to explain it. Thus it is absolutely necessary that a new Book must be sent down. May Allah destroy such people. In their enthusiasm to repudiate tradition, they are really cutting at the very root of Islam itself.

Ala-Maududi

(17:45) When you recite the Qur’an, We place a hidden barrier between you and those who do not believe in the Hereafter;

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

(17:47) We are well aware of what they wish to hear when they listen to you and what they say when they confer in whispers, when the wrong-doers say: “You are only following one who is bewitched.”^[53]

53. This refers to those devices which they conspired against the message of the Prophet (peace be upon him). They would secretly listen to him, and then hold consultations in order to counteract this. Sometimes it so happened that they suspected that someone had been influenced by the Quran. Then they would sit together and try to dissuade him, saying: How is it that you have been influenced by a person who himself is bewitched by some enemy and talks like this?

Ala-Maududi

(17:106) We have revealed the Qur’an in parts that you may recite it to people slowly and with deliberation; and (for that reason) We have revealed it gradually^[119] (to suit particular occasions).

119. This is an answer to this objection: Why has not Allah sent down His message as a whole? Why is He sending it piecemeal? Has Allah any need to think deliberately what to send down? As the answer to this objection has been given in (Surah An-Nahl, Ayat 101-102) and in the Explanatory Notes 104-106 added to them.

Ala-Maududi

(17:107) Tell them, (O Prophet): “Whether you believe in it, or do not believe,” but when it is recited to those who were given the knowledge before its revelation,^[120] they fall down upon their faces in prostration

120. This refers to those people of the Book who were well versed in the Scriptures and could judge them from their themes and wording.

Ala-Maududi

(17:108) and say: “Glory be to our Lord. Surely the promise of our Lord was bound to be fulfilled.”

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

(19:58) These are the Prophets upon whom Allah bestowed His favour from the seed of Adam, and from the seed of those whom We carried (in the Ark) with Noah, and from the seed of Abraham and Israel. They were those whom We guided and chose (for an exalted position). They were such that when the words of the Most Compassionate Lord were recited to them, they fell down in prostration, weeping.

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

(20:114) Exalted is Allah, the True King!^[90] Hasten not with reciting the Qur’an before its revelation to you is finished, and pray: “Lord! Increase me in knowledge.”^[91]

90. Such sentences as this are usually found in the Quran at the end of a discourse so that it may end with the praise of Allah. It is plain from the context that the discourse ends with “the Sovereign.”

91. At the end of the discourse, the angel cautions the Prophet (peace be upon him) by Allah’s command to guard against a thing that had been noticed during the revelation, for it was not considered appropriate to do so during its recital. It is obvious from the wording of the caution that the Prophet (peace be upon him) was trying to learn the revealed discourse and was repeating it during its recital by the angel. Naturally this might have diverted his attention over and over again from listening to and grasping the revelation. Therefore it was felt necessary that he should be taught the right method of the receipt of the message of revelation and be asked not to try to commit it to memory during the revelation.

This sentence shows that this portion of Surah TaaHa is one of the earliest revelations, for we learn from the other early Surahs that the Prophet (peace be upon him) tried to commit to memory the Quranic revelation and Allah cautioned him against it. For instance in (Surah Al-Qiyamah, Ayat 16-19), he was told: Do not move your tongue over and over again in order to learn the revelation, for it is Our responsibility to cause you to remember it by heart and recite it. Therefore when it is being recited to you, listen to it carefully. Then it is also Our responsibility to make its meanings clear to you.

Again in (Surah Al-Aala, Ayat 6), he was assured: We will teach you how to recite it and you will not forget it. It appears that afterwards when the Prophet (peace be upon him) had learnt how to receive the messages of revelation, this did not occur. That is why there is no such caution in the Surahs of the later period.

Ala-Maududi

(22:17) On the Day of Resurrection^[23] Allah will most certainly judge among those who believe,^[23] and those who became Jews,^[24] and Sabaeans,^[25] and Christians,^[26] and Magians,^[27] and those who associate others with Allah in His Divinity.^[28] Surely Allah watches over everything.

23. This means the Muslims of every age who believed in the Prophets of Allah and His Books up to the time of Prophet Muhammad (peace be upon him): they included both the sincere Muslims and the wavering Muslims.

24. See (Surah An-Nisa, ayat 46) note 72.

25. Sabaeans: In ancient times two sects were known by this title:

(1) The followers of Prophet John, who were found in upper Iraq in large numbers and practiced baptism.

(2) The worshipers of stars, who ascribed their creed to Prophets Shith and Idris (peace be upon them) and believed that the elements were governed by the planets and the planets by the angels. Their center was at Harran with branches spread all over Iraq. These people have been well known for their knowledge of philosophy and science and their achievements in medicine. Probably here the first sect is referred to, because the second sect was not known by this name at the time the Quran was revealed.

26. See (Surah Al-Maidah, ayat 14) note 36.

27. That is, the fire worshipers of Iran, who believed in two gods, one of light and the other of darknesses, and regarded themselves as the followers of Zoroaster. Their creed and morals were so corrupted by Mazdak that a brother could easily enter into matrimony with his sister.

28. That is, the mushriks of Arabia and of other countries, who had no special name like those mentioned above.

29. That is, Allah will pass His judgment on the Day of Resurrection in regard to all the differences and disputes which take place between different people and different religions and will decide which of them was right and which was wrong.

Ala-Maududi

(24:51) When those that believe are called to Allah and His Messenger in order that he (that is, the Messenger) may judge their disputes among them, nothing becomes them but to say: “We hear and we obey.” Such shall attain true success.

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

There is no commentary by Abul Maududi available for this verse.

Ala-Maududi

(28:54) These will be granted their reward twice^[74] over because they remained steadfast;^[75] they repel evil with good,^[76] and spend (in alms) out of the sustenance We provided them,^[77]

74. That is, one reward for affirming faith in the Prophet Jesus (peace be upon him) and the second for affirming faith in Muhammad (peace be upon him). The same thing has been expressed in the Hadith which Bukhari and Muslim have related on the authority of Abu Musa Ashari. He says that the Prophet (peace be upon him) said: “One of the three persons who will get a double reward is he who belonged to the people of the Book, had full faith in his Prophet and then affirmed faith in Muhammad (peace be upon him).”

75. That is, “They will get a double reward for the reason that they avoided nationalistic, racial and tribal prejudices and remained steadfast on the way of true faith. When, on the advent of the new prophet, they were confronted by a hard test, they proved by their conduct that they were not Christ worshipers but God worshipers: they were not charmed by Christ’s personality but were followers of “Islam”. That is why when the new Prophet after Christ brought the same Islam that Christ had brought, they adopted the way of Islam under his leadership; without any hesitation, and gave up the way of those who remained stuck to Christianity.”

76. That is, “They answer evil and falsehood with what is good and right: they repel injustice and mischief with what is just and noble; and they do not pay the other man back in the same coin.”

77. That is, “They also make monetary sacrifices in the way of the truth. There might also be in it an allusion to this that those people had traveled from Habash to Makkah in search of the truth: they had no material gain in view when they undertook a toilsome journey involving a lot of expenses. When they heard that a man in Makkah had made a claim to be a Prophet, they thought it necessary to go and find out the truth, so that if a prophet had really been sent by God, they should not be deprived of affirming faith in him and being guided aright.”

Ala-Maududi

(45:23) Did you ever consider the case of him who took his desire as his god,^[30] and then Allah caused him to go astray despite knowledge,^[31] and sealed his hearing and his heart, and cast a veil over his sight?^[32] Who, after Allah, can direct him to the Right Way? Will you not take heed?^[33]

30. “Desire his god” implies that one should become a slave of his lusts and desires. He should do whatever he likes whether God has forbidden it, and should not do what he dislikes, whether God has made it obligatory. When a man starts obeying somebody like this, it means that his deity is not God but the one whom he is obeying without question, no matter whether he calls him his lord (with the tongue) or not, and carves out an image of him and worship him or not. For when he has worshiped him directly without question, it is enough to make him a deity and after this practical shirk one cannot be absolved from the guilt of shirk only because he did not call the object of his worship as his deity with the tongue, nor prostrated himself before it. The major commentators also have given the same commentary of this verse. Ibn Jarir says: The forbidden things by Allah are forbidden. He does not regard the things made lawful by Him as lawful. Abu Bakr al-Jassas gives this meaning: He obeys his desires as one should obey his God. Zamakhshari explains it, thus: He is obedient to the desires of his self. He follows his self wherever it beckons him, as if he serves him as one should serve his God. For further explanation, see (Surah Al-Furqan, ayat 43) note 56; (Surah Saba, ayat 42) note 63; (Surah YaSeen, ayat 61) note 53, and (Surah Ash-Shura, ayat 49) note 38.

31. The words adalla hulla-huala ilm-in may either mean: The person in spite of being knowledgeable was driven astray by Allah, for he had become a slave of his desires; or Allah, by virtue of His knowledge that he had made his desires as his god, drove him astray.

32. For the commentary of letting a person go astray and setting a seal upon his heart and ears and a covering on his eyes, see (Surah Al-Baqarah, Ayat 7), (Surah Al-Baqarah, Ayat 18); (Surah Al-Anaam, Ayat 39) note 28; (Surah Al-Aaraf, Ayat 100); (Surah At-Taubah, Ayat 87), (Surah At-Taubah, Ayat 93); (Surah Younus, Ayat 75) note 73; (Surah Ar-Raad, Ayat 27); (Surah Ibrahim, Ayat 4), (Surah Ibrahim, ayat 27); (Surah An-Nahl, Ayat 108); (Surah Bani-Israil, Ayat 46); (Surah Ar-Room, Ayat 59); (Surah Fatir, Ayat 8) note 16, 17, and (Surah Al-Muminun, ayat 60) note 54.

33. From the context in which this verse occurs, it becomes obvious that only those people deny the Hereafter, who want to serve their desires and who regard belief in the Hereafter as an obstacle to their freedom. Then, once they have denied the Hereafter, their servitude of the self goes on increasing and they go on wandering further into deviation. They commit every kind of evil without feeling any qualms. They do not hesitate to usurp the rights of others. They cannot be expected to restrain themselves when there is an opportunity for them to commit an excess or injustice only because of a regard for justice and truth in their hearts. The events and incidents that can serve as a warning for a man are witnessed by them too, but they draw the wrong conclusion that whatever they are doing is right and they should do the same. No word of advice moves them. No argument, which can stop a man from evil, appeals to them; but they go on devising and furnishing more and more arguments to justify their unbridled freedom, and their minds remain day and night engaged only in devising ways and means of fulfilling their own interests and desires in every possible way instead of engaging in a good thought. This is an express proof of the fact that the denial of the Hereafter is destructive for human morals. The only thing that can restrain man within the bounds of humanity is the feeling that man is not irresponsible but has to render an account of his deeds before God. Being devoid of this feeling, even if a person is highly learned, he cannot help adopting an attitude and behavior worse than that of the animals.

Ala-Maududi

(46:12) Yet before this the Book was revealed to Moses as a guide and a mercy. This Book, which confirms it, is in the Arabic tongue to warn the wrong-doers^[17] and to give good tidings to those who do good.

17. To warn the wrongdoers: To warn of the evil end those who are being unjust to themselves and to the truth itself by disbelieving in Allah and serving others than Allah, and are involved because of this deviation of theirs in the evils of morals and deeds, which have filled human society with every kind of wickedness and injustice.

Ala-Maududi

(47:24) Do they, then, not reflect on the Qur’an? Or are there locks on their hearts?^[35]

35. That is, either these people do not ponder over the Quran at all, or if they try to ponder over it, its teachings and meaning do not enter into their hearts, because they have put locks on them. As for this; “are there locks upon their hearts” means: There are such locks for them as are specially meant for the hearts which are not susceptible to the truth.

Ala-Maududi

(50:39) Hence bear with patience whatever they say,^[50] and celebrate your Lord’s glory before the rising of the sun and before its setting;

50. That is, the fact of the matter is that We have made this entire universe in six days and We did not become weary at the end so that We might be powerless to reconstruct it Now, if these ignorant people mock you when they hear the news of the life-after-death from you and call you a madman, have patience at it, listen to whatever nonsense they utter with a cool mind, and continue to preach the truth that you have been appointed to spread.

In this verse, there is a subtle taunt on the Jews and the Christians as well, whereas in the Bible the story has been fabricated that God made the earth and the heavens in six days and rested on the seventh day (Gen. 2:2). Although the Christian priests are now feeling shy of it and have changed rested into “ceased from working” in their translation of the Bible, yet in King James authorized version of the Bible, the words “and He rested on the seventh day” are still there, and the same words are also found in the translation that the Jews have published from Philadelphia in 1954. In the Arabic translation also the words are: fastraha ft! yaum as-sebi.

Ala-Maududi

(56:77) that this indeed is a noble Qur’an,^[37]

37. The places of the stars: the positions and phases and orbits of the stars and planets. The oath implies that just as the system of the celestial bodies is firm and stable, so also is this divine Word firm and stable. The same God Who has created that system has also sent down this Word. Just as there exists perfect consistency and harmony among the countless stars and planets found in the countless galaxies of the universe, whereas apparently they seem to be scattered, so also this Book presents a perfectly consistent, and systematic code of life in which detailed guidance has been given, on the basis of belief, about morals, modes of worship, civilization and culture, economic and social life, law and justice, peace and war, in short, about every aspect of human life, and there is nothing out of harmony with the other, whereas this system of thought has been expressed in scattered verses and discourses given on different occasions. Then, just as the system of the heavens set and planned by God is stable and unalterable, and does not ever admit of the slightest variation, so also are the truths and instructions given , in this Book stable and unalterable: no part of these can be changed or displaced in any way.

Ala-Maududi

(59:21) Had We sent down this Qur’an upon a mountain you would indeed have seen it humbling itself and breaking asunder out of fear of Allah.^[31] We propound such parables to people that they may reflect.

31. The parable means that if a huge creation like a mountain had the sense and knowledge that it had been made responsible and accountable, like man, before Allah Almighty, for its deeds, it would have trembled from the fear of it. But how heedless, senseless and thoughtless is the man, who understands the Quran, and has known the whole truth through it, yet he is neither seized by any fear nor feels worried as to what answer he would make to his God about the responsibilities that have been placed on him. On the contrary, when he reads the Quran, or hears it being read, he remains un-moved as if he were a lifeless and senseless stone, which is not supposed to hear and see and understand anything. For further explanation, see (Surah Al-Ahzab, ayat 72) note 120.

Ala-Maududi

(73:4) or add to it a little;^[3] and recite the Qur’an slowly and distinctly.^[4]

3. This is an explanation of the duration of time commanded to be spent in worship. In it the Prophet (peace be upon him) was given the option to spend half of the night in the Prayer, or a little less than that, or a little more than that. But the style shows that half the night has been regarded as preferable, for the measure is the same, which may be decreased or increased, as the people may like and choose.

4. Recite the Quran: Do not recite it quickly and in haste, but slowly and distinctly: pause at every verse so that the mind understands the meaning and purport of divine revelation well and takes effect from it. if it contains the mention of Allah’s Being and Attributes, it may awe-inspire the heart with His glory and majesty. If it expresses His mercy, the heart may be filled with feelings of gratitude to Him. If it mentions His wrath and His punishment, the heart may be overwhelmed by fear of Him. If it enjoins something or forbids something, one may understand what has been enjoined and what has been forbidden. In short, the recital does not only consist in uttering the words with the tongue, but it should involve thoughtful consideration of the meaning. When Anas was asked about the Prophet’s (peace be upon him) method of reciting the Quran, he replied: The Messenger (peace be upon him) stretched the words when reciting them. For example, when he recited Bismillahir-Rahmanir-Rahim, he would stretch and prolong the sound of Allah, Rahman and Rahim (Bukhari). When Umm Salamah was asked the same question, she replied that the Prophet (peace be upon him) recited every verse separately and distinctly and observed a pause at the end of every verse. For instance, he recited Al-hamdu-lillahi Rabbil-alamin, and paused, then recited ar-Rahmanir- Rahim, and paused, and then recited Maliki-yaumid-din. (Musnad Ahmad, Abu Daud, Tirmidhi). In another tradition, Umm Salamah has stated that the Prophet (peace be upon him) recited each word distinctly and clearly. (Tirmidhi, Nasai). Hudhaifah bin Yaman says: Once I stood beside the Prophet (peace be upon him) in the night Prayer to see how he recited the Quran. I noticed that he glorified Allah where He should be glorified, invoked and supplicated Allah where He should be invoked and supplicated, and sought refuge of Allah where His refuge should be sought. (Muslim, Nasai). Abu Dharr has stated that once during the night Prayer when the Prophet (peace be upon him) came to the sentence: in-to-adhdhib-hum … (If You punish them, then they are Your servants; and if You forgive them, then You are Almighty, All-Wise), he went on repeating it over and over again until it became dawn. (Musnad Ahmad, Bukhari).

Ala-Maududi

(75:16) (O Prophet),^[11] do not stir your tongue hastily (to commit the Revelation to memory).

11. The whole passage from here to “Then, indeed, it is upon Us its clarification” is a parenthesis, which has been interposed here as an address to the Prophet (peace be upon him). As we have explained in the introduction above, in the initial stages of the Prophethood when the Prophet (peace be upon him) was not yet fully used to receiving the revelation, he was afraid when revelation came down to him whether he would be able to remember exactly what the Angel Gabriel was reciting to him or not. Therefore, he would try to commit to memory rapidly what he heard from the Angel simultaneously. The same thing happened when Gabriel was reciting these verses of Surah Al- Qiyamah. Therefore, interrupting what was being revealed, the Prophet (peace be upon him) was instructed to the effect: Do not try to memorize the words of the revelation, but listen to it attentively and carefully. It is Our responsibility to enable you to remember it by heart and then to recite it accurately. Rest assured that you will not forget even a word of this revelation, nor ever commit a mistake in reciting it.

After this instruction the original theme is resumed with: Nay, but you love the worldly life. The people who are not aware of this background regard these sentences as entirely unconnected with the context when they see them interposed here. But one does not see any irrelevance when he has understood their background. This can be understood by an example. A teacher seeing the inattentiveness of a student in the course of the lesson might interrupt the lesson to tell him: Listen to me carefully, and then resume his speech, This sentence will certainly seem to be irrelevant to those who might be unaware of the incident and might read the lesson when it is printed and published word for word, But the one who is aware of the incident because of which this sentence was interposed, will feel satisfied that the lesson has been reproduced verbatim and nothing has been increased or decreased in it in the process of reproduction.

The explanation that we have given above of the interpolation of the parenthesis in the present context is not merely based on conjecture, but it has been explained likewise in the authentic traditions. Imam Ahmad, Bukhari, Muslim, Nasai, Tirmidhi Ibn Jarir, Tabarani, Baihaqi and other traditionists have related with authentic chains of transmitters a tradition from Abdullah bin Abbas, saying that when the Quran was revealed to the Prophet (peace be upon him), he would start repeating the words of the revelation rapidly as the Angel Gabriel recited them, fearing lest he should forget some part of it later. Thereupon, he was instructed: Do not move your tongue to remember this revelation hastily. The same thing has been related from Shabi, Ibn Zaid, Dahhak, Hasan Basri, Qatadah, Mujahid and other early commentators.

Ala-Maududi

(75:18) And so when We recite it,^[12] follow its recitation attentively;

12. Although it was Angel Gabriel who recited the Quran to the Prophet (peace be upon him), since he recited it on behalf of Allah and not on his own behalf, Allah said: When We have recited it.

Ala-Maududi

(83:18) No indeed!^[9] Verily, the deeds of the virtuous shall be in the record of the exalted ones.

9. That is, they are wrong in thinking that there is going to be no meting out of rewards and punishments.

Ala-Maududi

(87:6) We shall make you recite and then you will not forget,^[7]

7. Hakim has related from Saad bin Abi Waqqas and Ibn Marduyah from Abdullah bin Abbas that the Prophet (peace be upon him) repeated the words of the Quran for fear lest he should forget them. Mujahid and Kalbi say that even before Gabriel finished recitation of the revelation the Prophet (peace be upon him) would start repeating the initial verses lest he should forget them. On this very basis Allah assured him that he should listen quietly when the revelation was coming down, for, We shall enable you to recite it; then you will remember it forever. You should have no fear that you will forget any word of it. This is the third occasion where the Prophet (peace be upon him) has been taught the method of receiving the revelation. The first two occasions have been referred to in (Surah TaHa, Ayat 114)and (Surah Al-Qiyamah, Ayats 16-19). This verse proves that just as the Quran was sent down to the Prophet (peace be upon him) as a miracle, so also its each word was preserved in his memory as a miracle and no possibility was allowed to remain that he should forget anything of it, or that he should utter another synonymous word for any word of it.

Ala-Maududi

(96:8) Surely to your Lord is your return.^[9]

9. That is, whatever he might have attained in the world, which makes him behave arrogantly and rebelliously, in the end he has to return to your Lord. Then he will realize what fate awaits him in consequence of his such attitude and behavior.