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7:58 - From the land that is clean and good by the will of its cherisher springs up produce (rich)
after its kind: but from the land that is bad spring up nothing but that which is niggardly: thus
do We explain the signs by various (symbols) to those who are grateful. 10371038
1037 The triple parable explained in the last note is here continued. (1) In the physical world, the fertilising showers of rain
yield a rich harvest on good soil, but bad soil yields little or nothing. (2) In the spiritual world, also, Allah's Mercies
evoke no response in some souls which have chosen evil. (3) In the final reckoning, though all will be raised, not all
will achieve the fulfilment of their lives. (7.58)
1038 rateful are those who joyfully receive Allah's Message, and respond to it by deeds of righteousness. (7.58
6:65 - Say: "He hath power to send calamities on you from above and below or to cover you with
confusion in party strife giving you a taste of mutual vengeance each from the other." See
how We explain the Signs by various (symbols) that they may understand. 888889
888 Calamities from above and below: such as storms and blizzards, torrential rain, ect., or earthquakes, floods,
landslides, etc. (6.65)
889 Cf. vi. 46, where this refrain commences the argument now drawing to a close. (6.65)
6:105 - Thus do We explain the Signs by various (symbols): that they may say "Thou hast taught
us diligently" and that We may make the matter clear to those who know. 933934
933 Cf. vi. 63, and n. 889. (6.105)
934 The teaching in the Qur-an explains things by various symbols, parables, narratives, and appeals to nature. Each
time, a new phase of the question is presented to our minds. This is what a diligent and earnest teacher would do,
such as was Muhammad Mustafa. Those who were in searh of knowledge and had thus acquired some knowledge of
spiritual things were greatly helped to understand more clearly the things of which, before the varied explanations,
they had only one-sided knowledge. (6.105)
7:58 - From the land that is clean and good by the will of its cherisher springs up produce (rich)
after its kind: but from the land that is bad spring up nothing but that which is niggardly: thus
do We explain the signs by various (symbols) to those who are grateful. 10371038
1037 The triple parable explained in the last note is here continued. (1) In the physical world, the fertilising showers of rain
yield a rich harvest on good soil, but bad soil yields little or nothing. (2) In the spiritual world, also, Allah's Mercies
evoke no response in some souls which have chosen evil. (3) In the final reckoning, though all will be raised, not all
will achieve the fulfilment of their lives. (7.58)
1038 Those who are grateful are those who joyfully receive Allah's Message, and respond to it by deeds of righteousness.
(7.58)
12:1 - Alif Lam Ra. These are the Symbols (or Verses) of the Perspicuous Book. 162716281629
1627 For the meaning of these letters, see App. I. (12.1)
1628 Ayat: Signs and verses of the Our-Sn. The whole of Joseph's story is a Sign or a Miracle-a wonder-working exposition
of the Plan and Purpose of Allah. (12.1)
1629 Cf. v. 15, n. 716. The predominant meaning of Mubin here is: one that explains or makes things clear. (12.1)
12:7 - Verily in Joseph and his brethren are Signs (or Symbols) for Seekers (after Truth). 1638
1638 In Joseph's story we have good and evil contrasted in so many different ways. Those in search of true spiritual
knowledge can see it embodied in concrete events in this story of many facets, matching the colours of Joseph's
many-coloured coat. (12.7)
22:36 - The sacrificial camels we have made for you as among the Symbols from Allah: in them is
(much) good for you: then pronounce the name of Allah over them as they line up (for
sacrifice): when they are down on their sides (after slaughter) eat ye thereof and feed such as
(beg not but) live in contentment and such as beg with due humility: thus have we made
animals subject to you that ye may be grateful. 28132814
2813 See n. 2808 to xxii. 33 above. What was expressed in general terms is applied here more particularly to camels, the
most precious and useful animals of Arabia, whose mode of slaughter for sacrifice is different from that of smaller
animals: the special word for such sacrifice is Nahr (cviii.2). (22.36)
2814 There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of
distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who
receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for
show, or to get rid of importunate demands. It should find out real needs and meet them. (22.36)
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