ism

1903
1283 In n. 718 to v. 18, 1 have quoted passages from the Old Testament, showing how freely the expression "sons of Allah"
was used by the Jews. A sect of them called 'Uzair a son of Allah, according to Baidhawl. In Appendix II (Sura v.) I
have shown that the constitution of Judaism dates from 'Uzair (Ezra). The Christians still call Christ the Son of Allah.
(9.30)
1284 Taking men for gods or sons of Allah was not a new thing. All ancient mythologies have fables of that kind. There was
less excuse for such blasphemies after the Prophets of Allah had clearly explained out true relation to Allah than in the
times of primitive ignorance and superstition. (9.30)
1285 Cf. v. 75. (9.30)
V.
VAIN DISCOURSE:
6:68 - When thou seest men engaged in vain discourse about Our Signs turn away from them
unless they turn to a different theme. If Satan ever makes thee forget then after recollection
sit not thou in the company of the ungodly. 891
891 Cf. iv. 140. If in any gathering truth is ridiculed, we must not sit in such company. If we find ourselves in it, as soon as
we realize it, we must show our disapproval by leaving. (6.68)
6:91 - No just estimate of Allah do they make when they say: "Nothing doth Allah send down to
man (by way of revelation)": Say: "Who then sent down the Book which Moses brought? a
light and guidance to man: but ye make it into (separate) sheets for show while ye conceal
much (of its contents): therein were ye taught that which ye knew not neither ye nor your
fathers." Say: "Allah (sent it down)": then leave them to plunge in vain discourse and trifling.
909910911
909 Qadara: to weight, judge, or estimate the value or capacity of anything; to have power so to do. Cf. Qadir in iv. 149
and n. 655. The Jews who denied the inspiration of Muhammad had a good answer in their own books about the
inspiration of Moses. To those who do not believe in Moses, the answer is more general: is it a just estimate of God to
think either that He has not the power or the will to guide mankind, seeing that He is Omnipotent and the Source of all
good? If you say that guidance comes, not through an inspired book or man, but through our general intelligence, we
point to the spiritual ignorance of "you and your ancestors" the sad spiritual darkness of men and nations high in the
intellectual scale. (6.91)
910 Cf. v. 47 and n. 750, and v. 49. In those passages Guidance (in practical conduct) is put before Light (or spiritual
insight), as they refer to ordinary or average men. Here Light (or spiritual insight) is put first as the question is: does
God send inspiration? (6.91)
911 The Message to Moses had unity: it was one Book. The present Old Testament is a collection of odd books ("sheets")
of various kinds: see Appendix II. end of S. v. In this way you can make a show, but there is no unity, and much of the
spirit is lost or concealed or overlaid. The same applies to the New Testament: see Appendix III, after Appendix II.
(6.91)
4:140 - Already has He sent you word in the Book that when ye hear the signs of Allah held in
defiance and ridicule ye are not to sit with them unless they turn to a different theme: if ye did
ye would be like them. For Allah will collect the Hypocrites and those who defy faith all in hell.
649
649 Cf. vi. 68, an earlier and Makkan verse. Where we see or hear Truth held in light esteem, we ought to make our
protest and withdraw from such company, not out of arrogance, as if we thought ourselves superior to other people,
but out of real humility, lest our own nature be corrupted in such society. But it is possible that our protest or our
sincere remonstrance may change the theme of discourse. In that case we have done good to those who were
inclined to hold Truth in light esteem, for we have saved them for ridiculing Truth. (4.140)
28:55 - And when they hear vain talk they turn away therefrom and say: "To us our deeds and to
you yours; peace be to you: we seek not the ignorant." 3387
3387 The righteous do not encourage idle talk or foolish arguments about things sacred. If they find themselves in some
company in which such things are fashionable, they leave politely. Their only rejoinder is: "We are responsible for our
deeds, and you for yours; we have no ill-will against you; we wish you well, and that is why we wish you to know of the
knowledge we have received; after that knowledge you cannot expect us to go back to the Ignorance which we have
left." (28.55)
70:42 - So leave them to plunge in vain talk and play about until they encounter that Day of theirs
which they have been promised! 5703
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1903