عَلِيم

22:66; 31:21; 45:14.

7:55; 10:4; 41:10-13.

Important Words:

استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).

سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).

Commentary:

Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.

Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.

The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.

If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.

It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.

The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.

With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.

Important Words:

سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.

Commentary:

As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).

62:8.

Commentary:

In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.

The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.

For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.

2:143; 26:29; 55:18.

Important Words:

ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).

وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).

Commentary:

This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.

The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.

14:41.

Commentary:

When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.

Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.

The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).

The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).

Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).

3:21.

Important Words:

شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).

Commentary:

Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.

In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.

22:33.

Important Words:

الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.

شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).

حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).

اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).

تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).

Commentary:

To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.

The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).

The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.

As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses.

Commentary:

If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.

2:178; 4:37.

Important Words:

خیر (good and abundant wealth). See 2:181.

اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).

Commentary:

When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.

In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.

As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.

Important Words:

عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).

ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).

Commentary:

As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.

The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.