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89:3 - By the Even and Odd (contrasted); 6110
6110 The contrast between even and odd forms the subject of learned argument among those who deal with the properties
of numbers. In any case, even and odd follow each other in regular succession: each is independent, and yet neither
is self-sufficient. In ultimate analysis every even number is a pair of odd ones. And all things go in pairs: see xxxvi. 36,
and n. 3981. In the animal world pairs are but two individuals, and yet each is a complement of the other. Both
abstract and concrete things are often understood in contrast with their opposites. Why should we not, in spiritual
matters, understand this life better with reference to the Hereafter, and why should we disbelieve in the Hereafter
simply because we cannot conceive of anything different from our present life? (89.3)
89:4 - And by the Night when it passeth away 6111
6111 That is, the last part of the night, just before full day-light. Note the gradations: first, the turn of the night, when just the
first rays of daylight break through; secondly, the social and institutional rites of religion, like those during the ten
nights of Pilgrimage; thirdly, when the usual contrast between the Here and Hereafter vanishes, and we can see
heaven even here; and lastly, when this world vanishes, the full light of Day arrives, and we see Reality face to face.
(89.4)
89:5 - Is there (not) in these and adjuration (or evidence) for those who understand? 6112
6112 All these Signs draw our attention, like solemn adjurations in speech, to the profoundest mystery of our inner life, viz.,
how from utter depths of darkness-ignorance or even degradation-Allah's wonderful light or Revelation can lead us by
contrast into the most beautiful sunshine of a glorious spiritual Day. But the contrast suggest also the opposite
process as a corollary,-how resistance to Allah's fight would destroy us utterly, converting our greatness or glory to
perdition, as happened with the peoples of Arab antiquity, the 'Ad and the Thamud, and the type of the powerful but
arrogant and godless monarch, the Pharaoh of Egypt. Like a man with a bounded horizon, the average man does not
understand these long-range mysteries of life, and we have need to pray that we may be of "those who understand".
(89.5)
89:15 - Now as for man when his Lord trieth him giving him honor and gifts then saith he (puffed
up) "My Lord hath honored me." 6119
6119 Contrast with Allah's justice and watchful care, man's selfishness and pettiness. Allah tries us both by prosperity and
adversity: in the one we should show humility and kindness; and in the other patience and faith. On the contrary, we
get puffed up in prosperity and depressed in adversity, putting false values on this world's goods. (89.15)
92:1 - By the Night as it conceals (the light); 6159
6159 The evidence of three things is invoked, viz., Night, Day, and Sex, and the conclusion is stated in verse 4, that men's
aims are diverse. But similarly there are contrasts in nature. What contrast can be greater than between Night and
Day? When the Night spreads her veil, the sun's light is hidden, but not lost. The sun is in his place all the time, and
will come forth in all his glory again in his own good time. Cf. xci. 3, 4, and n. 6149. Man pursuing diverse aims may
find, owing to his own position, Allah's light obscured from him for a time, but he must strive hard to put himself in a
position to reach it in all its glory. (92.1)
93:1 - By the Glorious Morning Light. 6175
6175 The full morning light of the sun, when his splendour shines forth in contrast with the night which has passed. Cf. xci.
1. The growing hours of morning light, from sunrise to noon, are the true type of the growth of spiritual life and work,
while the stillness of the night is, to those who know, only a preparation for it. We are not to imagine that the stillness
or quiescence of the night is wasted, or means stagnation in our spiritual life. The stillness may seem lonely, but we
are not alone, nor forsaken by Allah. Nor is such preparation, without immediate visible results, a sign of Allah's
displeasure. (93.1)
95:3 - And this City of security 61976198
6197 "This City of security" is undoubtedly Makkah. Even in Pagan times its sacred character was respected, and no
fighting was allowed in its territory. But the same City, with all its sacred associations, persecuted the greatest of the
Prophets and gave itself up for a time to idolatry and sin, thus presenting the contrast of the best and the worst.
(95.3)
98:6 - Those who reject (Truth) among the People of the Book and among the Polytheists will be in
hell-fire to dwell therein (for aye). They are the worst of creatures. 6231
6231 To be given the faculty of discrimination between right and wrong, and then to reject truth and right, is the worst folly
which a creature endowed with will can commit. It must necessarily bring its own punishment, whether the creature
calls himself one of the children of Abraham or one of the redeemed of Christ, or whether he goes by the mere light of
nature and reason as a Pagan. Honour in the sight of Allah is not due to race or colour, but to sincere and righteous
conduct (xlix. 13). (98.6)
98:7 - Those who have faith and do righteous deeds they are the best of creatures. 6232
6232 Contrast this with the preceding verse. Human beings who live a life of faith and good deed justify the purpose of their
probation here. They attain the fulfilment of their highest hopes. (98.7)
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