Search Results for "عَدُوَّ"

7:21, 28; 20:121.

2:62; 7:25; 20:124.

7:25, 26; 20:56; 77:26, 27.

Important Words:

ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).

اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.

مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).

متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).

Commentary:

The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.

The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.

A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).

From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.

3:25; 5:19.

54:44.

Important Words:

النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".

Commentary:

After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).

The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.

See under 2:87.

26:194, 195.

See 2:90.

Important Words:

جبریل (Gabriel) is a compound word made up of جبر (גבך) which in Hebrew means a man or a mighty man or a hero, and ایل (א ל) which means God (Hebrew-English Lexicon by William Geseneus, Boston, 1836. Also see Bukhari, chap. onTafsir). The latter word occurs in many combinations (e.g. in the word Ishmael in Gen. 16:11 which means "God heareth" or "God has heard"). In Arabic, which is the mother of Hebrew, the word جبر means, mending a broken thing; giving a poor man so liberally as to make him well off; a brave man. The word ایل is either derived from the Arabic word الله (God) or from the root آل, the active participle from which is آئل meaning Controller or Ruler, i.e. God (Aqrab). Ibn ‘Abbas relates that the other name of جبریل is عبدالله i.e. the servant of God (Jarir), which is simply another rendering of the word جبریل. Thus the angel جبریل (Gabriel) is so called because he is the servant of God; he is the strong and brave servant of God; he looks after the repairing or reformation of the universe, he bestows God’s bounties on mankind and is a liberal giver.

In Islam جبریل has been described as the chief among the angels (Manthur) and was therefore selected by God to be the bearer of the Quranic message, the best and the last شریعة (Law) to descend from Heaven. Many commentators consider that جبریل (Gabriel) is synonymous with روح القدس (the Spirit of Holiness) spoken of in the Quran and the Hadith. Similarly, Gabriel has been spoken of as روح الامین (the Trusty Spirit) in the Quran (26:194).

Commentary:

The Jews had been invited to believe in the Quran, but they refused to accept it (v. 92 above) on the ground that it was said to have been brought by Gabriel while, according to them, the bearer of Divine Revelation was Michael, and not Gabriel (Musnad). The function of Gabriel, as we learn from the Bible, is to convey the messages of God to His servants (Dan. 8:16; 9:21; and Luke 1:19, 26. It is strange that Gabriel is mentioned in the Old Testament for the first time in Daniel and not earlier). The Quran, as the verse under comment points out, assigns the same function to Gabriel. But in some later writings of the Jews, he is described as "the angel of fire and thunder" (Enc. Bib. under Gabriel).

Such was the idea of the Jews in the days of the Holy Prophet. They looked upon Gabriel as an angel of wars, calamities and hardships (Jarir under 2:98). Muslim historians tell us that this idea had such a firm hold on the minds of the Jews that when they were told that the bearer of the Quranic revelation was Gabriel, they said: جبریل ذالك الذی ینزل بالحرب والقتال والعذاب- عدونا i.e. "Gabriel is the angel who is associated with war and bloodshed and punishment. He is our enemy." By saying this, they meant that they would not believe in a revelation brought by Gabriel (Musnad). The reason why the Jews bore enmity to Gabriel seems to be that they had fallen on evil days and as, according to them, Gabriel was the angel of war and punishment, therefore they ascribed their misfortunes to him. There is no doubt that the Talmudic traditions and the Targums were the origin of this notion which gained such a firm footing among Jews; otherwise originally the Bible declares Gabriel to be the angel of good tidings and of the Divine Word. It is evident that with the lapse of time legends and myths grew round the original truth, which was subsequently lost; and the Jews clung fast to their erroneous belief, which stood in the way of their accepting the Quran or, for that matter, any revelation coming through the agency of Gabriel.

The Quran has, in the verse under comment, brought forward four arguments in refutation of the Jewish plea for rejecting the Quran:

Firstly, that no angel can bring down any revelation unless he receives direct command from God. Hence the angel who brings the revelation, whether he is Gabriel or Michael or any other, is only a vehicle for the Divine Word; and even if Jewish tradition associates an angel with calamities, it cannot call into question the authority from which his message originates.

Secondly, that the revelation sent down to the Prophet of Islam is مصدق (in fulfilment) of the previous Books and in it all the prophecies about the promised Lawgiver contained in the earlier Scriptures find their fulfilment, which is a clear proof of its Divine origin.

Thirdly, that when it is practically established that the teachings of the Quran are a guidance for mankind, its acceptance becomes binding upon all right thinking men.

Fourthly, that the Quran contains teachings which, besides being right, are also بشری (bearers of glad tidings) to its followers and harbingers of God’s mercy and favours. Such revelation should not be rejected simply for the reason that it has been brought down by Gabriel.

58:6.

Important Words:

میکال (Michael) is the name of another angel who, like Gabriel, is also one of the chief angels. The word has been described, as being a combination of words, i.e. می کائیل or من کائیل which means, who as God? or who is like God? (Geseneus & Jew. Enc.); i.e. there is none like God, the angel Michael having been given this name owing to his being assigned the duty of establishing God’s Unity and Oneness in the universe. The Jews looked upon Michael as their favourite angel (Jew. Enc., also Jarir, under verse 2:98, 99). He was the guardian angel of the Israelites (Enc. Brit. under Michael). In Islam Gabriel is believed to be superior to Michael in rank, for whereas Gabriel is known as عبدالله Michael has been given the name عبیدالله, the word عبید being diminutive of the word عبد (Jarir, i. 329). In the days of the Holy Prophet, the Jews looked upon Gabriel as the angel of wars, calamities and hardships, whereas they looked upon Michael as the angel of peace and plenty and rain and herbage (Jarir & Kathir).

Commentary:

As an insult to a king’s agent implies insult to the king himself, so those who say unworthy things about any of the angels really find fault with God. The Quran, therefore, declares that the words of the Jews referred to in the preceding verse imply irreverence to God and opposition to His will, such as only an enemy of God could show. Angels constitute an important link in the spiritual chain and he who breaks even one link of the spiritual chain or manifests ill-will against any single unit of the spiritual system, in fact severs his connection with the whole system. Such a man deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment fixed for transgressors.

In this verse a general mention of God, the angels and the Prophets is followed by a specific mention of Gabriel and Michael. The reason is not far to seek. The Jews regarded Gabriel as their enemy. It is therefore particularly pointed out that enmity with Gabriel merits divine punishment. The name of Michael is also mentioned along with Gabriel’s so that no Muslim might take it into his head to retort to Jewish hatred of Gabriel by speaking ill of Michael, the favourite angel of the Jews.

5:89; 8:70; 16:115.

2:209; 6:143; 24:22.

7:23; 12:6; 28:16; 35:7; 36:61.

Important Words:

حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).

طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).

خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).

مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).

Commentary:

Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.

Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).

The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.

As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.

2:204.

Important Words:

یطیقونه (are able to fast only with great difficulty) is derived from طاق. They say طاق الشیء or اطاق الشیء meaning, he was able or fit to do it; or he had the strength and power to do it (Aqrab). But the word طاقة is not used of strength generally but of such strength only as, so to speak, lies on the border, i.e. just the strength with which a thing may be done and no more—a strength required to do a thing only with difficulty and trouble (Mufradat & Lane). This is why the word طاقة is never used to express the power of God for which words like قدرة and قوة are used; for whereas the latter two words express the sense of vastness of power, the former expresses only that of its narrowness. The Quran uses the word طاقةonly twice and at both these places it uses it in a negative sentence, i.e. لاطاقة لنا viz. "we do not even possess the requisite strength to do that" (2:250 & 287). Thus the correct rendering of the clause علی الذین یطیقونه would be, "for those who are able to fast but can fast only with great difficulty." طوقه (Tawwaqahu) which is from the same root means, he put a collar or a neck-ring round his neck, i.e. he imposed on him a thing that was difficult, troublesome or inconvenient. طاقه also means, a single strand which after combining with others goes to make a rope (Lane), i.e. the weak part of a rope which cannot stand tension alone.

فدیة (an expiation) is derived from فدی. They say فدی الرجل meaning, the man secured his release from captivity, etc. by paying his ransom. Thus فدیة means, such payment as is made for obtaining release of a person; or such expenditure as is made in expiation of some sin or shortcoming, etc. (Aqrab).

Commentary:

This verse again refrains from giving the actual commandment regarding fasting but prepares further ground by pointing out that the fasting about to be prescribed is not meant for all days but only for a limited number of days. Again, the commandment to come is not meant to be observed in all circumstances; for those suffering from disease or those on a journey will be exempt from it. In fact, Islam is a practical religion. It does not give any commandment which is impossible of compliance. Hence, while referring to its injunctions about fasting, the Quran makes it clear that whosoever is ill or is on a journey should not fast but should redeem the omission by fasting an equal number of days at some other time when the sickness is gone or the journey is over.

The pronoun الذین (those) in the clause, those who are able, refers to believers in general, the words الذین یطیقونه meaning, those who are able to fast but can fast only with great difficulty. This interpretation is supported by another reading of the verse in which the word یطوقونه (yutawwaqunahu) has been substituted for یطیقونه (yutiqunahu) (Jarir), the former word meaning, those to whom fasting is like a tight collar, i.e. those who are not actually sick but whose physical condition or general health is such that they are unable to fast without running the risk of injuring their health. Such people, who include old men and raw youths and weakly persons and pregnant women and mothers giving suck to their children, may not fast but should make amends for their non-observance of each day’s fast by feeding a poor man according to their standard of food. Another reading of the word یطیقونه is یطیقون (yutayyaqunahu) (Jarir) meaning, they can do it only with great difficulty, which also bears out the above meaning. Thus the verse mentions three classes of believers to whom concession is allowed with respect to fasting: (1) the sick; (2) those on a journey; and (3) those neither on a journey nor actually sick but otherwise too weak to fast except with real risk to their health.

Some commentators do not recognize the last-mentioned class as being separate from, and independent of, the first two, but take it as being an exception from them. In this case the verse would mean that such of the sick and of those on a journey as can afford to feed poor men should also do so, besides fasting the same number of days after the sickness or the state of journey is over.

8:40; See 2:191.

Important Words:

الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.

عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).

Commentary:

This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.

The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.

The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".

See 2:153.

Commentary:

The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.

The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.

The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.

The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.

Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.

The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.

The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.

The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.

Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.

Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".

Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.

The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.

The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.

Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.

In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.

See 2:169.

Important Words:

السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.

اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).

کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).

Commentary:

Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).

Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.

The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.

Important Words:

عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).

خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).

اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).

عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).

Commentary:

According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.

The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.

The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.

2:81; 5:19.

Commentary:

Both Jews and Christians persuaded themselves to believe that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the favoured ones of God on account of their being the descendants of His Prophets, and the Christians deluding themselves with the idea that Jesus, "the son of God", had washed away their sins with his supposed death on the cross. The false notion of each proved their ruin.

57:24.

Important Words:

تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).

اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.

Commentary:

The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.

The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.

The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.

The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.

The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.

The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.

3:155.

4:79.

Commentary:

The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.

The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."

58:5.

Commentary:

As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.

The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.

In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.

In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.

It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.

9:19-20; 57:11.

Commentary:

The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.

2:240.

Commentary:

The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.

The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.

The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).

The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).

The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).

6:69.

Commentary:

The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.

The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.

It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.

Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.

The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".

The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.