ROOT س ر ق

672

Commentary:

In this verse the words, the man who steals, have been put before the words, the woman who steals, because stealing is more common among men than among women, while in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication is generally more easily proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Quran, as shown elsewhere, but also an intelligent order in its words as well.

The punishment prescribed for a thief in this verse may appear to be too severe in the sight of those who are swayed by false sentiments. But the experience of the world shows that punishment, if it is to be deterrent, should be severe and exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. The God of Islam would not make Muslims spoilt children. When Islam was in power, there were very few cases of the cutting-off of the hands of thieves for the obvious reason that in view of the deterrent punishment prescribed by Islam there were very few cases of theft. Nowadays, however, when false sentiment prevails, thieves are given a light punishment, with the result that cases of theft are appallingly on the increase. He is certainly not a good surgeon who hesitates to amputate a rotten limb and thereby destroys the whole body.

As for the definition of the word ید (hand) ‘Ali, Son-in-law and Fourth Successor of the Holy Prophet, holds that only the fingers of a thief are to be cut off (Ma‘ani, vol. ii, p. 304); while most scholars are of the view that the hand is to be cut off at the wrist.

Theologians differ as to the least amount of money or property stolen for which the prescribed punishment is to be inflicted. Imam Abu Hanifah held it to be ten dirhams, while Imam Malik and Imam Shafi‘i considered three dirhams or a quarter of a dinar to be the least amount, dirham and dinar being old silver and gold coins respectively. Both the above views are based on different interpretations of the sayings of the Holy Prophet.

A dirham or a drachm (dram) is believed to be one-sixteenth part of an oz. in avoirdupois weight or one-eighth part of an ounce in apothecaries weight, while a dinar is equal to 71 and a half barley-corns (Lane and New Standard Dictionary).

1572

Commentary:

The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.

1577

Commentary:

One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft. Strangely enough, some commentators, instead of dismissing this baseless accusation as a malicious lie, start searching for some act of stealing in Joseph’s life and have gone so far as to declare that while a child he had stolen a few things from the house of his aunt.

The words, You seem to be in the worst condition, pathetically point to Joseph’s painful thought that, instead of repenting after their early lapse, his brothers had now become even more degenerate than before.

1581

Commentary:

This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.

1725

Important Words:

استرق السمع (hears stealthily). استرق is derived from سرق. The expression سرق منه or سرقه means, he stole from him a thing; he took a thing from him secretly and by artifice; or he came clandestinely to a place of custody and took what belonged to another. استرق منه or استرقه means, he stole from him a thing or robbed him of it. استرق also means, he deceived or circumvented secretly or by stealth. The expression استراق النظر means, taking an opportunity of looking by stealth. السمعmeans, the sense of hearing; the thing that is heard; the faculty in the ear whereby it perceives sounds; the ear itself. The word is used in both the singular and plural. استرق السمع or سرق السمع means, he listened or heard by stealth (Lane).

مبین (bright). See 2:169.

شھاب (flame) is derived from شھب which means, it was or became of the colour in which whiteness predominated over blackness; or in which whiteness was interrupted by blackness. شھاب of which the plural is شھب (shuhub) means, a brand or a flame of fire; or a مشعلة of fire gleaming or radiating; a shooting or falling star; a star or the like of a star that darts across the sky; a shining star; one who is penetrating, sharp or energetic in an affair (Lane).

Commentary:

The verse purports to say that so long as the Word of God is in the heavens and till it descends on the Prophets, it is secure and safe against all interference and stealing, but when, after descending on the lowest heaven it is recited to human beings and when men begin to repeat it to one another, then satans i.e. the enemies of God’s Prophets, try to steal it and make a wrong use of it. Then either as a result of this stealing they are visited by heavenly punishment or the Prophet of the day and his followers explain the true nature of the Divine revelation to the people and expose the deception of the stealers, who then become disgraced and humiliated. Thus the stealing of the Word of God in this verse means that, like thieves who take unlawful possession of the property of other people, the enemies of God’s Prophets seek to steal the Word of God not in order to believe in it but to mislead people by mis-representing and misinterpreting it.

Stealing the Word of God may also refer to the action of such people as seek to represent the teachings of the Prophets as their own. In this way they seek to deceive other people into believing that the Prophets have brought no new thing and that they too have access to that knowledge which the Prophets of God claim to possess. Some of them even go so far as to pretend that it is from them that the Prophets stole their knowledge. But, just as a stolen dress does not fit the body of the thief, similarly the teachings which are stolen from the Prophets do not fit in with the false beliefs of those who steal them and consequently their theft becomes easily exposed.

The words, But if anyone hears stealthily, make it clear that in verse 17 the words, "the heaven" represent the spiritual system, and not the physical firmament, for the stealing away of the Word of God has nothing to do with the physical heavens. The word مبین (bright) which means both a thing that is bright in itself and a thing that illuminates others (2:169) and which has been added to the word شھاب (flame) in the present verse also, shows that the verse speaks of no physical or material flame. The physical شھاب (flame) either means a flame of fire or the light which appears in the sky and looks like a shooting star. It is superfluous to qualify a thing which itself is bright by the epithet مبین (bright). But if the heavens be taken to mean the spiritual heavens and شھاب (flame) be taken as meaning a Prophet of God who brings with him the illuminating light of heavenly signs and fights the evil machinations of those who seek to tamper with the Word of God, then the word مبین (bright) can be used as quite an appropriate adjective to the noun شھاب (flame), for in this case this word would express an additional idea by referring to the bright signs shown by the Prophets.

Stars in these verses represent God’s Prophets, while شھاب مبین (bright flame) or شھاب ثاقب (penetrating flame) occurring in 37:11 represent the Prophet of the day, for although every Prophet is a star and serves as an ornament for the spiritual heaven, yet every Prophet is not always acting as شھاب (flame) destroying the satans who tamper with religion. This is done only by the Prophet of the day or by a living Prophet whose prophet-hood knows no end and whose Law is always in force. When the people of the time of such a Prophet become corrupt and God raises from among his followers a Reformer or subordinate Prophet, in that case also the Master-Prophet is called a شھاب (flame), because it is his spiritual power and influence which works through the subordinate Prophet. According to this significance of the word, Moses, Jesus, and other past Prophets may indeed be called the stars of the spiritual heavens, but they cannot be called شھب(flames), for they have now ceased to be the means for the destruction of satans. But the epithet of شھاب (flame) will always apply to the Holy Prophet, for his mission will continue till the end of days and Divine Reformers will continue to be raised from among his followers who, by receiving spiritual power and influence from him, will continue to destroy the satans of their day.

Of the different meanings of شھاب (see Important Words), it is in the sense of star that the word is used in the verse under comment. This interpretation is supported by vv. 37:7-8 & 67:6, in which it is stated that the protection of the heavens is secured by means of stars which are used as a means of stoning satans. So the pursuing of satans by شھبmeans that so long as a Divine revelation continues to be a living revelation and deserves to be called الذکر (v. 10), God also continues to send شھب or, in other words, heavenly Messengers for its protection. In the verse under comment it has been promised that this method of protecting Divine revelation applies particularly to the Quran. In fact, it constitutes the most effective method of protection, for the heavenly Messengers not only defend the Divine Law from the attacks of satans by the help of heavenly signs but, being favoured by Divine revelation, they are also in a position to give believers a true interpretation of the Word of God, which leaves no room for doubt. Believers thus get rid of those contradictory interpretations which had been puzzling the minds of the people before the coming of the heavenly Messenger.

But what is the significance of the shooting stars that dart across the physical heavens and do they also in any way strike a blow at the satans? This is a pertinent question and the answer is that they too serve a purpose. As a matter of fact it is an invariable divine law that at the advent of every new Prophet God shows two kinds of Signs: (a) those that are manifested in the world round about us; (b) those that take place in the celestial bodies. One of the signs of the latter class is the falling of stars. History testifies to the fact that in the time of Jesus and the Holy Prophet the phenomenon of the falling of stars was frequently witnessed. In the time of the Holy Prophet meteors fell in such large numbers that disbelievers thought that both heaven and earth were going to fall asunder (Kathir, under 72:9). This sign was witnessed in fulfilment of the prophecy of the previous Scriptures, for some changes in the heavens were predicted by the Israelite Prophets as a sign of the appearance of the Holy Prophet. It was from these extraordinary happenings that Heraclius who, it appears, had some knowledge of astronomy inferred that the Prophet-King of the Arabs must have appeared (Bukhari, ch. on Bad’ul-Wahy).

From the traditions it appears that in the time of Jesus also meteors fell in unusually large numbers (Bihar). With regard to the second advent of the Messiah the Gospels say: And there shall be signs in the sun and in the moon, and in the stars (Luke 21:25; Matt. 24:29). And this actually happened in 1885 in the time of Ahmad, the Promised Messiah. Thus both history and traditions bear testimony to the fact that the falling of meteors in unusual numbers has been fixed by God as a sign of the advent of a Prophet. One reason why this phenomenon has been fixed as a sign is that it is beyond a Prophet’s power to cause such a phenomenon and its occurrence therefore leaves no doubt that it has been brought about solely by God. There may also be other unknown reasons for the occurrence of such a phenomenon on the advent of a Prophet. For instance, there may be some hidden influences accompanying the phenomenon which, unknown to man, may be helpful in counteracting the wicked designs of the opponents of the Prophets.

There is also a saying of the Holy Prophet to the effect that sometimes satans succeed in carrying their words to the people before they are overtaken by the shooting stars, and sometimes the latter overtake them before they carry their message to the people. This hadith means that whereas some enemies of the Prophets are overtaken by the sudden and immediate wrath of God, others are granted some respite until the cup of their iniquities is full and then they too are consumed by Divine punishment.

In short, these verses speak of the protection of the Word of God. The Quran says that none can know the Word of God until it is revealed to a Prophet. But when it has actually been revealed, the devils among men (i.e. common folk) and jinn (i.e. high-placed men or those who work clandestinely) try to get access to it by various means and propagate it among men by mixing much falsehood with it, and thus strive to incite the people against the Prophet. They seek to do it by quoting a passage from the teaching of the Prophet and then putting upon it a wrong interpretation. Or they tear a passage from its context and try to mislead the people by quoting it to them. This has been the invariable practice of the enemies of the Prophets of God in all ages.

It is only such "stealing" by the satans which God in His infinite wisdom has deemed fit to permit and against which He has not protected the mission of a Prophet. In fact, God Himself sometimes affords such opportunities to the opponents of the Prophets (6:113). In short, while on the one hand God has so protected His word that no enemy, external or internal, can make any change in it; on the other He, in His infallible wisdom, has permitted satanic people to disseminate wrong interpretations of His word among men and incite them by uttering lies about the revelation vouchsafed to His Prophets. When, however, they have finished doing so, a flame from the heavens pursues and strikes them, with the result that their deception is exposed by the Prophet. This peculiar treatment of the enemies of the Prophets by God casts no reflection on His power, nor does it do any real harm to His religion. The false notions spread among the enemies of the Prophet afford them only a temporary joy of which they soon become deprived.

It also appears from the Quran that satans who carry on wicked campaigns against the Word of God, are of two classes: (a) internal enemies or hypocrites; (b) external enemies or disbelievers. Proof of this division is to be found in the fact that in verse 18 and in 67:6 opposition to the Prophet has been ascribed to شیطان رجیم (Satan, the rejected), while in 37:8 it has been ascribed to شیطان مارد (Satan, the rebellious). Now the word رجیم literally means, "driven away" while مارد means, "rebellious"; hence in the present Surah as well as in Surah 67 the enemies of the truth spoken of are disbelievers who are described by the words شیطان رجیم (Satan, the rejected) for they always keep away from Islam, it being thus hinted that God will protect His word from the attacks of disbelievers; while in Surah 37 we are told that some men, though professing to be Muslims, will try to distort the sense of the Quran intentionally or unintentionally. Such people are called شیطان مارد (Satan, the rebellious). They outwardly pass as Muslims but in their heart of hearts they are rebels against Islam, though they themselves may not be conscious of the fact. God has held out the promise that He will protect His word even from the mischief of this latter class. This was really a prophecy about the future, and it was declared that whenever the so-called followers of Islam became incapable of understanding the true significance of the Quran and began to distort its true meaning, God would protect His word from such mischief by raising a Messenger who would interpret it rightly.

A word about astrologers and so-called spiritualists will not be out of place here. The Prophets of God succeed in extirpating the false notions and make-beliefs of these people as well. The science of the stars and the idea that they influence the actions of man so far as they deal with realities are not opposed to the teachings of Islam. The Quran, on the contrary, repeatedly exhorts its followers to study the laws of nature. It is therefore inconceivable that on the one hand God should have exhorted Muslims to study nature, which includes the study of heavenly bodies, and on the other hand should Himself have sent شھب (flames) upon those who desire to gain a knowledge of the heavenly bodies. Islam is only opposed to superstition and idolatry, and not to true knowledge and rightly-conducted research. Hence so far as these sciences tend to cause and create superstition or mere supposition, they are condemned by Islam. Similarly, these sciences are denounced when they are given the status of, and are treated as religion because then they lead to idolatry (shirk). The physical movements of stars certainly exercise influence upon man, but their influencing the actions of men falls within the purview of the laws of nature. There are thousands of things which are exercising similar influences at one and the same time, but no result can be definitely ascribed to one influence only. It is God alone Who exercises His influence independently of all others. So to think that anything happens in the world as a result of the influence of any single material object, whether a star or anything else, is virtually an act of shirk, which Islam condemns in the strongest terms. This is why the Holy Prophet is reported to have said: "Whoever says, 'We have been favoured with rain through the influence of such and such a star,' is a disbeliever in God and a believer in that star" (Bukhari, Kitabul-Istisqa).

If the word "satans" be taken to refer to astrologers, then the pelting of the satans will mean that during the time when there is no Prophet in the world, astrologers succeed to a certain extent in their trade in hoodwinking simple-minded people but, with the appearance of a Prophet, their falsehood becomes exposed and people can easily distinguish between true prophecies made by heavenly Messengers and the mere conjectures of astrologers.

Some commentators have explained these verses as meaning that satans or jinn ascend to heaven and try to listen to what is decided there and then communicate what they hear to their friends—soothsayers and diviners—mixing with it much falsehood. They further say that God has appointed sentinels to guard His decrees and when it comes to the knowledge of these sentinels that satans are listening to what is being decreed in heaven, they hurl shooting stars at them. This interpretation, however, is open to many objections. Firstly, it is inconsistent with the previous verse wherein we are told that the heavens are guarded by God against satans. It is inconceivable that satans should succeed in violating the guardianship of God and should be able to hear anything that God does not want them to hear. Secondly, if it be supposed that satans are able to steal something out of that which has been guarded by God, they may also be regarded as being able to steal something out of the revelation which is sent down to the Prophets of God, and thus the very sanctity and inviolability of the Word of God will become subject to serious doubts. Thirdly, if it be supposed that satans can have access even to such things as are under the special protection of God, then they can also succeed in tempting the Prophets of God whom He has promised to protect (v. 18). Moreover in v. 43 we are clearly told that Satan has no power over the righteous servants of God. Fourthly, if it be conceded that satans can steal things which are under the protection of God, then even the prophethood of heavenly Messengers will become doubtful, for if satans can manage to steal a little, they can also steal a considerable portion; nay, in that case they can steal even the prophethood of a Prophet. Fifthly, we know that astrologers and diviners are always trying to predict future events. If it is satans who convey and communicate to them secret things, and if they are pelted with shooting stars whenever they try to steal heavenly secrets, then whenever astrologers seek to predict the future and satans try to pry into the secrets of heaven, there should always appear in the heavens a shooting star to drive away a Satan. But such is not the case. Sixthly, the Quran says: Say, none in the heavens and the earth knows the unseen save Allah (27:66). How then is it possible that Satan should be able to know the unseen? The unseen is known only to God and His Chosen Ones. In 72:27, 28 we read: He is the Knower of the unseen; and He reveals not His secrets, to anyone, except him whom He chooses, namely, a Messenger of His. And then He causes an escort of guardian angels to go before him and behind him. This shows that the secrets of the unknown are revealed only to chosen Messengers of God. If these hidden secrets can be stolen by satans on the way, they cannot be said to reach the heavenly Messengers intact. Seventhly, satans cannot steal anything from the decrees of God because, according to the Quran, it is mere falsehood that they communicate to their friends. In 6:113, we read: And in like manner have We made for every Prophet an enemy, evil ones from among men and jinn. They suggest one to another gilded speech in order to deceive. The expression "gilded speech" according to Arabic idiom means, "lies." Eighthly, the Quran says: The satans have not brought it down, nor is it meet for them, nor are they able to do so, for they are debarred from hearing (26:211-213).

From the above it is clear that the secrets of the heavens are God’s guarded treasure to which satans have no access and which are made known only to God’s chosen ones.

4220

Commentary:

The expression, بین أیدیھن و أرجلھن means from themselves or by themselves.