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found to their cost that it was true, and they perished. Such contumacy in the rejection of Truth only yields when the
actual penalty is in sight. Belief then is induced by irresistible facts: it is not efficacious as Faith, as was proved against
Pharaoh, See x. 90 and n. 1473. (10.96)
11:110 - We certainly gave the Book to Moses but differences arose therein: had it not been that a
Word had gone forth before from thy Lord the matter would have been decided between them:
but they are in suspicious doubt concerning it. 16131614
1613 Cf. x. 19. Previous revelations are not to be denied or dishonoured because those who nominally go by them have
corrupted and deprived them of spiritual value by their vain controversies and disputes. It was possible to settle such
disputes under the flag, as it were, of the old Revelations, but Allah's Plan was to revive and rejuvenate His Message
through Islam, amongst a newer and younger people, unhampered by the burden of age long prejudices. (11.110)
1614 Cf. xi. 62. There is always in human affairs the conflict between the old and the new,-the worn-out system of our
ancestors, and the fresh living spring of Allah's inspiration fitting in with new times and new surroundings. The
advocates of the former look upon this latter not only with intellectual doubt but with moral suspicion, as did the
People of the Book upon Islam, with its fresh outlook and vigorous realistic way of looking at things. (11.110)
14:24 - Seest thou not how Allah sets forth a parable? a goodly Word like a goodly tree whose root
is firmly fixed and its branches (reach) to the heavens 1900
1900 "Goodly word" is usually interpreted as the Divine Word, the Divine Message, the True Religion. It may also be
interpreted in a more general sense as a word of truth, a word of goodness or kindness, which follows from a true
appreciation of Religion. For Religion includes our duty to Allah and our duty to man. The "evil word" is opposite to
this: false religion, blasphemy, false speech, or preaching or teaching unkindness and wrong-doing. (14.24)
17:23 - Thy Lord hath decreed that ye worship none but Him and that ye be kind to parents.
Whether one or both of them attain old age in thy life say not to them a word of contempt nor
repel them but address them in terms of honor. 2204
2204 The spiritual and moral duties are now brought into juxtaposition. We are to worship none but Allah, because none but
Allah is worthy of worship, not because "the Lord thy God is a jealous God, visiting the iniquity of the fathers upon the
children unto the third and fourth generation of them that hate Me" (Exod. xx. 5). Note that the act of worship may be
collective as well as individual; hence the plural ta'buda. The kindness to parents is an individual act of piety; hence
the singular taqul, qul, etc. (17.23)
18:109 - Say: "If the ocean were ink (wherewith to write out) the words of my Lord sooner would
the ocean be exhausted than would the words of my Lord even if we added another ocean like
it for its aid." 2453
2453 The Words and Signs and Mercies of Allah are in all Creation, and can never be fully set out in human language,
however extended our means may be imagined to be. (18.109)
20:7 - If thou pronounce the word aloud (it is no matter): for verily He knoweth what is secret and
what is yet more hidden. 2538
2538 There are two or three implications. (1) Whatever you profess, or say aloud, gives no information to Allah: He knows
not only what is secret and perhaps unknown to others, but what people take special care to conceal. (2) It does you
no good to make insincere professions: your hidden motives are known to Him, Who alone matters. (3) If you read the
Word of Allah, or if you pray to Allah, it is not necessary to raise your voice: in either case, Allah will judge you by your
inner thoughts which are like an open book to Him. (20.7)
20:109 - On that Day shall no intercession avail except for those for whom permission has been
granted by (Allah) Most Gracious and whose word is acceptable to Him. 2634
2634 Cf. ii. 255 in the Verse of the Throne. Here man is in the accusative case governed by tanfa'u, and it is better to
construe as I have done. That is, intercession will benefit no one except those for whom Allah has granted permission,
and whose word (of repentance) is true and sincere, and therefore acceptable to Allah. Others construe: no
intercession will avail, except by those to whom Allah has granted permission, and whose word (of intercession) is
acceptable to Allah. In that case the two distinct clauses have no distinct meanings. (20.109)
21:4 - Say: "My Lord knoweth (every) word (spoken) in the heavens and the earth: He is the One
that heareth and knoweth (all things)." 26662667
2666 Notice that in the usual Arabic texts (that is, according to the Qiraat of Hafs) the word qala is here and in xxi. 112
below, as well as in xxiii. 112, spelt differently from the usual spelling of the word in other places (e.g. in xx. 125-126).
Qul is the reading of the Basra Qiraat, meaning, "Say thou" in the imperative. If we construe "he says", the pronoun
refers to "this (one)" in the preceding verse, viz.: the Prophet. But more than one Commentator understands the
meaning in the imperative, and I agree with them. The point is merely one of verbal construction. The meaning is the
same in either case. See n. 2948 to xxiii. 112. (21.4)
2667 Every word, whether whispered in secret (as in xxi. 3 above) or spoken openly, is known to Allah. Let not the wrongdoers
imagine that their secret plots are secret to the Knower of all things. (21.4)
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