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37:3 - And thus proclaim the message (of Allah)!
4031 Two questions arise: (1) are the doers of the three things noted in verses 1-3 the same persons, whose actions or
qualities are differently described, or are they three distinct sets of persons? (2) in either case, who are they? As to (1)
the most authoritative view is that the three clauses describe the same set of persons in different aspects. As to (2)
some take them to refer to angels, and others understand by them the good men, the men of God, who strive and
range themselves in Allah's service. The words are perfectly general, and I interpret them to refer to both classes. The
feminine form is grammatically used in Arabic idiom for the indefinite plural. In xxxvii. 165 below, the word saffan is
used in the definite plural, and seems to be spoken by these beings, angels or men of God or both, according to how
we interpret this verse. (37.1)
4032 The three acts in verses 1-3 are consecutive, as shown by the particle fa. I understand them to mean that angels and
good men (1) are ever ready to range themselves in ranks in the service of Allah and work in perfect discipline and
accord at all times; (2) that they check and frustrate evil wherever they find it and they are strengthened in doing so by
their discipline and their ranging themselves in ranks; and (3) that this service furthers the Kingdom of Allah and
proclaims His Message and His glory to all creation. (37.2)
(Rehearse):
See under “Rehearse”
27:92 - And to rehearse the Qur'an: and if any accept guidance they do it for the good of their own
souls and if any stray say: "I am only a Warner." 3323
3323 The duty of the Prophet and his adherents was, first, to accept Islam and become themselves shining examples of
Allah's grace and mercy, as they in fact were, and secondly to preach that message and spread that Light to
all around. It was not for them to force it on unwilling people: for any who rejected it would find their own spiritual loss
in such rejection. But they must clearly warn them of the consequences. (27.92)
93:11 - But the Bounty of thy Lord Rehearse and proclaim! 6187
6187 Besides the petitioners, who ask for help, there is the case of those who do not ask but are nevertheless poor-poor
but contented in worldly goods, or poor in knowledge or resources and not even knowing that they are poor. If you are
bountifully endowed by Allah, your duty is to make that Bounty spread far and wide. Proclaim it and share it, as the
holy Prophet always did. We all receive Allah's grace and guidance in some degree or other. We all owe it as a duty to
our fellow-men to be kind and helpful to those less endowed in any respect than ourselves. (93.11)
6:151 - Say: "Come I will rehearse what Allah hath (really) prohibited you from"
join not anything as equal with Him;
be good to your parents:
kill not your children on a plea of want;
come not nigh to shameful deeds whether open or secret;
take not life which Allah hath made sacred except by way of justice and law:
hus doth He command you that ye may learn wisdom. 976977
976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should
study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One
and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's
love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is
purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to
the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides
sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of
sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all
unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All
these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right,
truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for
food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962
to vi. 138. (6.151)
(Recite)
18:27 - And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can
change His Words and none wilt thou find as a refuge other than Him. 2368
2368 His Words: His Commands, Decrees, Orders. (18.27)
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