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homes although they had no right to banish them at all. If we understand by "ransom them" pay "ransom for them to
release them from the hands of their enemies," it would mean that they did this pious act for show, although they were
themselves the authors of their unlawful banishment. I think the former makes better sense. (2.87)
90 As to the birth of Jesus, cf. xix. 16-34. Why is he called the "Son of Mary"? What are his "clear signs"? What is the
"holy spirit" by which he was strenghtened? We reserve to a later state a discussion of the Quranic teaching on these
questions. See iii. 62, n. 401. (2.87)
91 Notice the sudden transition from the past tense in "some ye called imposters" to the present tense in "others ye slay."
There is a double significance. First, reviewing the long course of Jewish history, we have come to the time of Jesus;
they have often given the lie to God's Apostles, and even now they are trying to slay Jesus. Secondly, extending the
review of that history to the time of Muhammad, they are even now trying to take the life of that holy Apostle. This
would be literally true at the time the words were promulgated to the people. And this transition leads on naturally to
the next verse, which refers to the actual conditions before Muhammad in Medina in the second year of the Hijra.
Sections 11/13 (ii. 87-121) refer to the People of the Book generally, Jews and Christians. Even where Moses and the
Law of Sinai are referred to, those traditions are common to both Jews and Christians. The argument is about the
people who ought to have learnt from previous Revelations and welcomed Muhammad's teaching, and yet they both
took up an attitude of arrogant rejection. (2.87)
11:10 - But if We give him a taste of (Our) favors after adversity hath touched him He is sure to say
"All evil has departed from me;" Behold! he falls into exultation and pride. 1507
1507 He takes it as a matter of course, or as due to his own merit or cleverness! He does not realise that both in good and
ill fortune there is a beneficent purpose in the Plan of Allah. (11.10)
16:6 - And ye have a sense of pride and beauty in them as ye drive them home in the evening and
as ye lead them forth to pasture in the morning. 2025
2025 The good man is proud of his cattle and is good to them. As they go to, and return from, pasture, morning and
evening, he has a sense of his power and wealth and their beauty and docility. Will not man turn from these material
facts to the great spiritual truths and purpose behind them? (16.6)
28:79 - So he went forth among his people in the (pride of his worldly) glitter. Said those whose
aim is the Life of this World: "Oh that we had the like of what Qarun has got! For he is truly a
lord of mighty good fortune." 3410
3410 When he was in the hey-day of his glory, worldly people envied him and thought how happy they would be if they
were in his place. Not so the people of wisdom and discernment. They knew a more precious and lasting wealth,
which is described in the next verse. (28.79)
31:18 - "And swell not thy cheek (for pride) at men nor walk in insolence through the earth; for
Allah loveth not any arrogant boaster. 3603
3603 The word "cheek" in English, too, means arrogance or effrontery, with a slightly different shade added, viz.: effrontery
from one in an inferior position to one in a superior position. The Arabic usage is wider, and includes smug selfsatisfaction
and a sense of lofty Superiority. (31.18)
32:15 - Only those believe in Our Signs who when they are recited to them fall down in adoration
and celebrate the praises of their Lord nor are they (ever) puffed up with pride. 3647
3647 "In adoration": Sujjadan, or in a posture of prostration, expressive of deep humility and faith. This is the keyword of the
Sura, which bears the title of Sajda. All the Signs of Allah lead our thoughts upwards towards Him, and when they are
expounded, our attitude should be one of humble gratitude to Allah. At this passage it is usual to make a prostration.
(32.15)
Sunan of Abu-Dawood
Hadith 2653
Jabir ibn Atik
Narrated by
The Prophet (peace be upon him) said: There is jealousy which Allah loves and jealousy which Allah hates. That which Allah
loves is jealousy regarding a matter of doubt, and that which Allah hates is jealousy regarding something which is not
doubtful. There is pride which Allah hates and pride which Allah loves. That which Allah loves is a man's pride when fighting
and when giving sadaqah and that which Allah hates is pride shown by oppression. The narrator Musa said: "by boasting."
Sahih Muslim Hadith
Hadith 164 Narrated by
Abdullah ibn Mas'ud
The Apostle of Allah (peace be upon him) observed: He who has in his heart the weight of a mustard seed of pride shall not
enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes
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