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the Cities of Refuge under the Mosaic Dispensation to which manslayers could flee (Num. xxxv. 6) or the Sanctuaries
in Mediaeval Europe, to which criminals could not be pursued. Mecca was recognized by Arab custom as inviolable
for the pursuit of revenge or violence. (3) It was a place of prayer; even today there is a Station of Abraham within the
enclosure where Abraham was supposed to have prayed. (4) It must be held pure and sacred for all purposes.
(2.125)
126 Four rites are here enumerated, which have now acquired a technical meaning. (1) Compassing the sacred territory,
or going round the Ka'ba: Tawaf. There are special guides who take pilgrims and visitors round. (2) Retiring to the
place as a spiritual retreat, for contemplation and prayer: Itikat. (3) The posture of bending the back in prayer: Ruku.
(4) The posture of prostrating oneself on the ground in prayer: Sujud. The protection of the holy territory is for all, but
special cleanliness and purity is required for the sake of the devotees who undertake these rites. (2.125)
127 The root salama in the word Islam implies (among other ideas) the idea of Peace, and therefore when Mecca is the
city of Islam, it is also the City of Peace. The same root occurs in the latter part of the name Jerusalem, the Jewish
City of Peace. When the day of Jerusalem passed (see verse 134 or 141 below), Mecca became the "New
Jerusalem" - or rather the old and original "City of Peace" restored and made universal. (2.126
2:131 - Behold! his Lord said to him: "Bow (thy will to me)" He said: "I bow (my will) to the Lord and
Cherisher of the universe."
3:43 - "O Mary! worship thy Lord devoutly; prostrate thyself and bow down (in prayer) with those
who bow down."
5:55- Your (real) friends are (no less than) Allah His Apostle and the (fellowship of) believers those
who establish regular prayers and regular charity and they bow down humbly (in worship)
7:11 - t is We who created you and gave you shape; then We bade the angels bow down to Adam
and they bowed down; not so Iblis; he refused to be of those who bow down. 996997
996 It was after Adam (as standing for all mankind) had been so taught that the angels were asked to prostrate to him, for,
by Allah's grace, his status had actually been raised higher. Note the transition from "you" (plural) in the first clause to
"Adam" in the second clause: Adam and mankind are synonymous: the plural is reverted to in vii. 14, 16-18. (7.11)
997 Iblis not only refused to bow down: he refused to be of those who prostrated. In other words he arrogantly despised
the angels who prostrated as well as man to whom they prostrated and he was in rebellion against Allah for not
obeying His order. Arrogance, jealousy, and rebellion were his triple crime. (7.11)
7:12 -(Allah) said: "what prevented thee from bowing down when I commanded thee?" He said: "I
am better than he: thou didst create me from fire and him from clay." 998
998 Notice the subtle wiles of Iblis: his egotism in putting himself above man, and his falsehood in ignoring the fact that
Allah had not merely made man's body from clay, but had given him spiritual form,-in other words, had taught him the
nature of things and raised him above the angels. (7.12)
9:112 - Those that turn (to Allah) in repentance: that serve Him and praise Him; that wander in
devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin
good and forbid evil; and observe the limits set by Allah; (these do rejoice). So proclaim the
glad tidings to the Believers. 1363
1363 We are to rejoice that by giving up such small things as ourselves and our possessions we are to be rewarded with
such a great thing as the eternal life of felicity. The truly righteous, whose lives in various aspects are described in this
verse, do so rejoice. The good news is to be proclaimed to all Believers, including the weakest among us, so that they
may profit by that example. (9.112) Behold! We said to the angels: "Bow down unto Adam": they bowed down except
Iblis: he said "Shall I bow down to one whom Thou didst create from clay?" 2251
17:61 - Behold! We said to the angels: "Bow down unto Adam": they bowed down except Iblis: he
said "Shall I bow down to one whom Thou didst create from clay?" 2251
2251 Cf. vii. 11-18, which deals, as is the case here, with the temptation of the individual human soul, while ii. 30-38 deals
with the collective race of man through Adam. Arrogance, jealousy, spite, and hatred are the ingredients in the story of
Iblis. (17.61)
18:50 -Behold! We said to the angels "Bow down to Adam": they bowed down except Iblis. He was
one of the Jinns and he broke the Command of his Lord. Will ye then take him and his
progeny as protectors rather than Me? And they are enemies to you! Evil would be the
exchange for the wrongdoers! 2392239323942395
2392 Cf. ii. 34, where the story is told of the fall of mankind through Adam. Here the point is referred to in order to bring
home the individual responsibility of the erring soul. Iblis is your enemy; you have been told his history; will you prefer
to go to him rather than to the merciful Allah, your Creator and Cherisher? What a false exchange you would make!'
(18.50)
2393 Cf. vi. 100, n. 929. (18.50)
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