ROOT و ك ل

Important Words:

یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).

Commentary:

The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.

The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!

42:39.

Important Words:

شاور (consult) is derived from شار which means, he gathered or extracted honey from the comb, and separated it from the wax. شار الدابة means, he rode the beast in order to ascertain its true worth. اشار الیه means, he pointed towards him or it. اشار علیه means, he gave him advice; he offered him counsel. شاورہ means, he consulted him; he sought his opinion or advice; he discussed with him in order to find out his opinion. مشورة means, good counsel or consultation. شوری means, mutual consultation (Aqrab).

فتوکل (then put thy trust). For the meaning of توکل see 3:123.

Commentary:

The verse gives an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all-comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers, but was also full of mercy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action even against those treacherous hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of the State.

The verse also constitutes an effective answer to the charge of the hypocrites that the Holy Prophet attached no importance to their advice and did what he liked. The Quran refutes this charge by saying that if the Holy Prophet had not been kind and gentle towards them, they would have left him long ago. Thus their continuing to remain with him falsified their accusation and proved that the Prophet’s treatment of them was very kind and that in conformity with the divine command (see also 42:39) he used to consult them regarding affairs of State, with the result that many of them afterwards repented of their deeds and became sincere Muslims. The injunction about consultation contained in the present verse, although general in application, refers to the hypocrites of Medina in particular.

It may be noted that Islam stands alone in including the institution of مشورة (consultation) among its fundamental principles. It lays down as a rule that both the Prophet and his Successors should, whenever necessary, consult their followers in important affairs of the State. A religion claiming to be universal is bound to contain such a teaching; for persons of different classes and different communities continue to enter its fold, and if they are consulted in matters of moment, it is calculated not only to add to their experience and practical wisdom, but also to increase and keep alive their interest in the affairs of the State. This is why the Holy Prophet used to consult his followers on all important matters, as he did before the Battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his wife, ‘A’ishah. Baihaqi reports: "Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so." Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur, ii. 90).

‘Umar, the Second Successor of the Holy Prophet is reported to have said: لا خلافة الا بالمشورة i.e. "There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatul-Khulafa’). Thus the holding of consultation in matters of consequence is an important injunction of Islam and is binding on both spiritual and temporal chiefs, though they are not bound to accept that consultation as the words, when thou art determined, then put thy trust in Allah, show. The Khalifah must seek the advice of leading Muslims, but the final decision always rests with him. He is not bound to accept, in full or in part, the advice tendered to him by a majority of them. This view has ever been held by the main body of Muslims throughout the centuries and finds ample support in the sayings of the Holy Prophet as well as in his practice and in that of his rightly-guided successors.

The objection, that if the Khalifah is not bound to act upon the advice of the majority what is the use of his seeking advice, or of others offering it, is unwise and beside the point. The verse gives to the Khalifah the right to reject advice if he is convinced that it is in the interest of religion or the community to do so. Normally, he respects the view of the majority, but the Islamic شوری or مشاورة (Shura or Mushawarat) is not parliament in the sense in which the word is generally understood in the west. Islam enjoins only consultation and not decision by votes, which are two different things. Consultation is meant to help the Khalifah to know the views of his followers and to enable him to respect them as far as possible. It is not at all intended to tie his hands. It is on record that the Holy Prophet rejected the advice of the majority of his followers on certain occasions, and on others he even refused to accept their unanimous opinion. For instance, regarding the treatment of the prisoners of Badr he accepted the advice of Abu Bakr and rejected that of ‘Umar, ‘Abdullah bin Rawahah and Sa‘d bin Mu‘adh (Musnad, i. 283). At Hudaibiyyah, he signed the treaty in clear opposition to the advice of his Companions (Bukhari, ch. on Shurut). Similarly, Abu Bakr discarded the almost unanimous advice of the Muslims by sending the expedition to Syria under Usamah, immediately after the death of the Holy Prophet (Athir, ii. 139). In contrast to this, it is also on record that the Holy Prophet sometimes sacrificed his own view to that of his followers as he did in marching out of Medina for the Battle of Uhud.

The context of the verse, however, shows that here the injunction was primarily meant with regard to the hypocrites, and nobody could say that the Holy Prophet was bound to do what the hypocrites advised him.

The advantages of consultation are: (1) The Khalifah or Amir comes to know the views of his followers. (2) He is helped in arriving at a correct decision. (3) Representative Muslims get an opportunity to think about, and take personal interest in, important state affairs, thus receiving most useful training in matters of administration. (4) The Khalifah is enabled to judge the mental and administrative capabilities of different individuals, which help him to assign the right work to the right man. (5) It enables him to know the aptitudes, aspirations and tendencies as well as the moral and spiritual condition of the different members of his community, and thus he becomes able to effect an improvement, wherever necessary, in his people.

The meaning of expressions like, put thy trust in Allah, is generally misunderstood. In the language of the Quran, توکل(trusting in God) does not consist in disregarding the material means of doing a thing. On the contrary, توکل as taught by Islam means that a person should first make use of all the resources at his command and then place his trust in God to bless his efforts with success, believing all the time that the means can be successful only if and when God wills it and that the true cause and the real source of all success is God alone.

The words, put thy trust in Allah, as used in the present context, also hint that if the Prophet or the Khalifah were to be bound to accept the counsel of his followers, it would be against the spirit of توکل (trusting in God). In fact, one who is bound to act in accordance with the advice of another cannot be said to be trusting in God so far as acting on that advice is concerned.

Commentary:

The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.

Important Words:

الوکیل (guardian). وکیل is derived from وکل. They say وکل الیه الامر he left the matter to him and did not interfere in it. کلنی الی کذاmeans, leave thou me to manage this thing as I may deem proper. وکیل means, one to whom the management of an affair is left or consigned; guardian; agent or deputy. الوکیل is one of the names of God meaning, Guardian; One Who watches or looks after the affairs of the Faithful; One sufficing for His servants (Aqrab & Lane).

Commentary:

The reference here is to the false rumours spread by Nu‘aim bin Mas‘ud that the Meccans had made great preparations against the Muslims and were about to attack them. See also the preceding verse.

4:109.

Important Words:

بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).

Commentary:

The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.

Commentary:

The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.

See 4:127.

Commentary:

The expression, And to Allah belongs whatever is in the heavens and whatever is in the earth, is repeated thrice in this and the preceding verse to emphasize the fact that God will amply reward and protect from all harm and loss those who sincerely obey His commandments, because He is the Lord and Master of all that is in the heavens and the earth and because He is the Guardian over everything, so that He is in a position to help and reward those who act righteously and punish those who defy and break His laws.

5:78.

58:23.

5:74.

2:117; 10:69; 17:112; 18:5; 112:4, 5.

Important Words:

کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.

روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).

Commentary:

From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.

In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).

The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.

5:111.

Commentary:

The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.

3:161; 5:12; 9:51.

Important Words:

علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."

Commentary:

The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.

The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.

The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".