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unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All
these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right,
truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for
food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962
to vi. 138. (6.151)
13:30 - Thus have We sent thee amongst a People before whom (long since) have (other) Peoples
(gone and) passed away; in order that thou mightest rehearse unto them what We send down
unto thee by inspiration; yet do they reject (Him) the Most Gracious! Say: "He is my Lord!
There is no god but He! On Him is my trust and to Him do I turn!" 18451846
1845 Our Prophet came later in time than other Prophets, to complete their Message and universalise Religion. And
certainly it is after his age that the process of the unification of the world began. That process is not complete yet, but
is proceeding apace. (13.30)
1846 Faith tells us that no amount of opposition from Unbelievers can ever stop Allah's Plan. (13.30)
18:83 - They ask thee concerning Zul-qarnain. Say "I will rehearse to you something of his story."
2428
2428 Literally, "the Two-horned one", the King with the Two Horns, or the Lord of the Two Epochs. Who was he? In what
age, and where did he live? The Qur-an gives us no material on which we can base a positive answer. Nor is it
necessary to find an answer, as the story is treated as a Parable. Popular opinion identifies Zul-qarnain with
Alexander the Great. An alternative suggestion is an ancient Persian king, or a pre-historic Himyarite King. Zulqarnain
was a most powerful king, but it was Allah, Who, in His universal Plan, gave him power and provided him with
the ways and means for his great work. His sway extended over East and West, and over people of diverse
civilisations. He was just and righteous, not selfish or grasping. He protected the weak and punished the unlawful and
the turbulent. Three of his expeditions are described in the text, each embodying a great ethical idea involved in the
possession of kingship or power. (18.83)
27:92 - And to rehearse the Qur'an: and if any accept guidance they do it for the good of their own
souls and if any stray say: "I am only a Warner." 3323
3323 The duty of the Prophet and his adherents was, first, to accept Islam and become themselves shining examples of
Allah's grace and mercy, as they in fact were, and secondly to preach that message and spread that Light to all
around. It was not for them to force it on unwilling people: for any who rejected it would find their own spiritual loss in
such rejection. But they must clearly warn them of the consequences. (27.92)
28:3 - We rehearse to thee some of the story of Moses and Pharaoh in Truth for people who
believe. 3328
3328 The part of the story of Moses told here is how Moses and his mother were guided in the child's infancy, that even as
he grew up, he might be prepared for his high destiny; how in youth he trusted Allah in the most awkward situations
and sought His help; how he fled into exile, and yet found love and support because of his well-doing: and how, when
he was called to his mission, he received Allah's favour, which defeated all the plots of his enemies. Thus Allah's Plan
works continuously in the web of events. Those who have faith will thus see the hand of Allah in everything and
welcome the light that comes to them by Revelation. With such a Faith there is no room for Chance or blind Fate.
(28.3)
35:29 - Those who rehearse the Book of Allah establish regular Prayer and spend (in Charity) out
of what We have provided for them secretly and openly hope for a Commerce that will never
fail: 39143915
3914 The man of God takes Allah's Revelation ("the Book") to heart, ever seeks to get closer and closer to Allah ("regular
Prayer"), and in doing so, is moved more and more to practical Charity for his fellow-creatures. He is not ashamed of
his Charity ("openly"), but he does not do it to be seen by men ("secretly"): he just does what is necessary for his
fellow-creatures, whether people talk about it or not. (35.29)
3915 Here is a metaphor from commerce. The good man's Charity comes not merely out of superfluities, but out of "what
Allah has provided" for him. He therefore recognises two things: (1) that his wealth (literal and metaphorical) is not his
absolutely, but that it is given to him by Allah; and (2) that he must deny himself the use of some of it, as a merchant
puts by some of his wealth to invest as capital. Only, the godly man's commerce will never fail or fluctuate; because
Allah guarantees him the return, and even adds something to the return out of His own Bounty. That is, Allah gives
more than ever our merits deserve. (35.29)
45:6 - Such are the Signs of Allah which We rehearse to thee in truth: then in what exposition will
they believe after (rejecting) Allah and His Signs? 4741
4741 If there are any to whom the Signs from Nature, from within their own heart and conscience, and from the voice of
Revelation, are not enough to convince them, what possible kind of exposition will they accept? (45.6)
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