Search Results for "مَنًّا"

2:178; 3:115; 4:40, 60; 6:93; 58:23.

Important Words:

آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).

Commentary:

After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.

It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).

The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".

Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.

2:77; 3:120; 5:62.

9:64, 65.

Important Words:

خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).

شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.

The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.

In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.

مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).

Commentary:

The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.

Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.

This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).

2:90, 98, 102; 3:4, 82; 4:48; 5:49.

7:102; 10:75.

2:80, 175; 3:200; 5:45; 9:9; 16:96.

Important Words:

مصدقا (fulfilling) is derived from صدق meaning, he told the truth or he was true. صدقه (saddaqahu) means, he held or declared him or it to be true. صدق زید خالدا means, Zaid said or held that what Khalid had said was true (Aqrab & Lane). The word تصدیق when used about previous Prophets or previous Scriptures can possibly signify three things: (1) that the claim of the previous Prophets and the previous Books about their divine mission or Divine origin is true; (2) that the teachings which they gave were true; and (3) that the prophecies which they made about the coming of some future Prophet or future revelation, etc., were true. Now the Quran and the Holy Prophet were مصدق of the previous Books and the previous Prophets in all these three senses: (1) Islam declares that all previous Prophets and all previous Books that claimed divine mission or Divine origin and were believed in as such by a large number of people, were indeed from God (2:5; 2:286); (2) it admits that the teachings of the previous Prophets and the previous Books were true, not necessarily in the form in which they existed at the time of its advent but in the form in which they were originally given (98:4); (3) it claims that the prophecies made by previous Books and the previous Prophets about the coming of a Prophet and the coming of a Book of divine law were true and have been fulfilled in the Quran and the Holy Prophet of Islam. In the verse under comment the word مصدق is used in the last-mentioned sense, i.e. fulfilling the prophecies of the previous Scriptures.

Moreover, the word مصدق is here followed by the preposition لام and not با and there is a difference between simple مصدقand مصدق به and مصدق له. When the word is used in the sense of holding a thing to be true, it is either followed by no preposition or is followed by the preposition با. When, however, the Quran uses the word in the sense of fulfilling, it is followed by the preposition لام. Even in common parlance we say جئت تصدیقا لقول فلان i.e. I have come in accordance with, or to fulfil, the word of such a person.

The use of the word مصدق له in the Quran practically bears out this distinction. For instance, in 2:92 the Quran says: And when it is said to them, 'Believe in what Allah has sent down,' they say, 'We believe in what has been sent down to us'; and they disbelieve in what has been sent down after that, yet it is the truth, fulfilling that which is with them. This verse makes it absolutely clear what the word مصدق means when followed by the preposition لام. It undoubtedly means "fulfilling" and not "confirming" or "declaring to be true". The expression in the verse quoted above has been used as a proof of the truth of the Quran and this clearly proves that this expression (i.e. مصدق له) conveys the sense of "fulfilling", not that of "confirming"; for if a book declares the Bible to be true, that is no proof of the book being itself a revealed word of God; even an impostor can declare the previous Scriptures to be true. It is only the fulfilling of the prophecies contained in the Bible that can serve as an evidence of the truth of the Quran. Thus it is clear that when the Quran speaks of its being مصدق (used with the preposition لام) of the Christian and the Jewish scriptures, it uses the word in the sense of "fulfilling" and not in the sense of "declaring to be true".

Again in 35:32 we find the same expression definitely used in the sense of 'fulfilling'. The verse runs thus: And the Book which We have revealed to thee is the truth itself, fulfilling (مصدقا) that which is before it, i.e. fulfilling the Scriptures that have gone before it. Now in this verse مصدق cannot mean 'declaring to be true'; for in that case we shall have to admit that the Quran declares all the teachings contained in previous Scriptures to be true, whereas many of these Scriptures are contradictory of one another and all of them contain at least some teachings that are opposed to the teachings of the Quran. So if the expression مصدقا له means "declaring to be true", it would signify that the Quran declares not only all the mutually contradictory Scriptures to be true, but also such teachings as are opposed to its own teaching. From this it is clear that the expression مصد قاله can only signify that the Quran fulfils the prophecies that were contained in the previous Scriptures regarding the advent of a Law-giving Prophet and a universal Dispensation.

لا تشتروا (barter not). For the meaning of the word اشتری see note under 2:17.

Commentary:

The verse under comment is a fitting complement of what has been said in the previous verse. God, the Almighty, calls upon the Israelites to accept the Holy Prophet of Islam in whom the prophecies contained in their Scriptures have been fulfilled. In fact, all the previous Scriptures had prophesied about the advent of a great Prophet. The Quran itself refers to this fact where it says: And remember the time when Allah took a covenant from the people through the Prophets, saying, 'Whatever I give you of the Book and Wisdom, and then there comes to you a Messenger fulfilling what is with you, you shall believe in him, and help him'. And He said, 'Do you agree and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree;' He said, 'Then bear witness, and I am with you among the witnesses' (3:82). In this verse we have been told that every previous Prophet informed his people of the advent of a great Prophet and enjoined them to accept him when he made his appearance. As, before Islam, different Prophets were sent to different peoples, and it was only with the advent of Islam that there was to come a Prophet for all mankind, it was necessary that a covenant should have been taken from all the different peoples binding them to accept the World-Prophet when he appeared.

The advent of such a Prophet who was to gather together all nations was announced in Isaiah 42:1-4 in the following words:

"Behold my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgement to the nations. He shall not cry nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement in truth. He shall not fail nor be discouraged, till he have set judgement in the earth; and the isles shall wait for his law. Thus saith God the Lord, He that created the heavens, and stretched them forth" (Revised Version). Again, in Isaiah 55:4 we read: "Behold, I have given him for witness to the peoples, a leader and commander to the peoples" (Revised Version). Compare this with the Quran where God addresses the Holy Prophet, saying: And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these (4:42). The above quoted prophecy mentioned in Isaiah cannot be supposed to refer to Jesus, for he did not claim to have been sent to all peoples. Says Jesus, "I am not sent but to the lost sheep of the house of Israel" (Matt. 15: 24).

In Isaiah 60:5-7, we read:

"Then thou shalt see and be lightened, and thine heart shall tremble and be enlarged, because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; they all shalt come from Sheba: They shall bring gold and frankincense, and shall proclaim the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on My altar, and I will glorify the house of My glory" (Revised Version). On this point the Quran says regarding Pilgrimage to Mecca: And proclaim unto mankind the Pilgrimage; they shall come to thee on foot, and on every lean camel emaciated on account of coming through every deep and distant track(22:28).

Now is there any House, except the one at Mecca, to which people repair riding on camels and where they offer sacrifices?

Add to the above prophecies those already given under the previous verse e.g. the prophecy relating to the coming of a Prophet from among the "brethren" of the Israelites, etc., and the reader will at once realize that the Bible did contain prophecies about the advent of a great Prophet who was to gather together all nations, and that these prophecies have been fulfilled in the person of the Holy Prophet of Islam.

The words, and be not the first to disbelieve therein, occurring in the verse under comment call upon the Israelites to ponder over the claim of the Holy Prophet and not to be hasty in rejecting it. They have been cautioned against being hasty in rejecting the truth, for once a man rejects the truth without giving it calm and dispassionate consideration, it becomes very difficult for him to accept it afterwards. He becomes prejudiced against it. It is to this fact that the Quran refers when it says: And We shall confound their hearts and their eyes, as they believed not therein at the first time and We shall leave them in their transgression to wander in distraction (6:111).

These words also hint at the fact that the People of the Book, being in possession of divine prophecies bearing on the advent of a great Prophet from among the descendants of Ishmael, are better fitted than others to judge of the truth of the Holy Prophet of Islam and should therefore be the first to accept him; at least they should not go to the other extreme and be the first to reject him.

The words, and barter not My Signs for a paltry price, are explained in the Quran in 4:78: Say, The benefit of this world is little. Interpreted in this light the verse would mean "Do not forsake the truth for worldly gains," for worldly gains, however big, are but a small and passing thing when compared with the gains of the Hereafter. These words may also be interpreted to signify that people who reject the truth may secure only temporary gains, but eventually, even in this life, the tide very often turns, bringing the righteous ones in ascendance.

The concluding words, and take protection in Me alone, are similar in construction to those placed at the end of the preceding verse, the only difference being that here the word ترھبون has been replaced by the word تتقون which gives a much wider significance than the former. For an explanation of the word تقوی see under 2:3 above.

Before we pass on to the next verse, it is necessary to remove one possible misunderstanding. The Quran declares itself to be مصدق له of the Jewish scriptures and we have explained this expression as meaning that the Quran came in fulfilment of what was prophesied in the previous Scriptures—not that the Quran holds the previous Scriptures to be true. This should not give rise to the misunderstanding that the Quran does not accept the Divine origin of the previous Scriptures. As a matter of fact, the Quran itself says that God’s Messengers have appeared among all the different peoples of the world (35:25). It also calls upon its followers to believe in all the previous revelations but this belief should be through the Holy Prophet and not independently of him (2:5). At the same time, the Quran criticizes and denies several teachings ascribed to the previous Scriptures and claims that these teachings have been tampered with (19:89-92; 9:30; 4:47). Thus the position may be summed up as follows:

(1) Wherever the Quran speaks of itself as being مصدق له of the previous Scriptures, it does not mean that it confirms their teachings but that it claims to have come in fulfilment of their prophecies.

(2) Nevertheless the Quran accepts the Divine origin of all the revealed Books that were sent by God before Islam.

(3) But it does not look upon all their present teachings to be true; for much has been tampered with and much that was meant for a specific period has now become obsolete.

2:15; 3:120; 5:62.

Important Words:

فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).

عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.

Commentary:

The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.

2:175; 3:200; 13:27.

Important Words:

ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).

Commentary:

There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.

Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.

The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).

In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.

6:38; 20:134; 21:6; 43:54.

This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.

In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.

In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).

It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).

3:98; 22:27.

Important Words:

مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.

طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).

عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).

عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).

مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.

Commentary:

The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.

Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.

The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.

3:98; 14:36; 27:92: 28:58; 29:68; 106:5.

Important Words:

مصیر (destination) is derived from صار meaning, he returned, or he became. مصیر is thus a place or condition to which a person or thing comes or returns; a destination (Aqrab).

Commentary:

When Abraham offered the prayer, there was no town existing near the Ka‘bah. There existed only the House of God. So Abraham prayed that in that wildest of wildernesses there might grow up a town, and that that town might become a place of security, affording peace to mankind. In fulfilment of this prayer, there grew up the town of Mecca which has remained a place of peace and security for thousands of years. The prayer also implied that the Baitullah, would be the means of bringing peace and security to mankind. This was destined to come about in two ways: Firstly, those who accepted and followed Islam were to become secure from all evils and to become recipients of God’s blessings. Secondly, Islam was to be the means of bringing about peace and concord among the different nations of the world.

While praying to God to grant sustenance to the dwellers of Mecca, Abraham restricted his prayer only to its good and righteous dwellers. The reason for this was that when Abraham had previously prayed to God to raise Reformers and Religious Leaders from his progeny, God had replied that such men would be raised from among the righteous only (2:125). So when he prayed a second time to God to grant sustenance to the people of Mecca, he was more careful and confined his prayer to the righteous only. This shows how submissive and careful God’s Prophets are. But Abraham had now evidently become overly cautious, for this time God answered, saying, that He would grant sustenance to all men, irrespective of whether they were righteous or not, because He was the Provider for the whole universe, not for the righteous only. The wicked, however, shall be duly punished for their crimes.

Another reason why Abraham restricted his prayer to the righteous was that he wished Mecca to be the abode of the righteous alone; but God knew that even that sacred town was not going to remain untarnished throughout the long centuries of history.

14:41.

Commentary:

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

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

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

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

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

Important Words:

مناسکنا (our ways of worship). The word مناسك is the plural of منسك which is derived from نسك which means, he devoted himself to religious worship; he performed acts of worship for God; he slaughtered animals of sacrifice to win God’s pleasure. مناسك الحج means, the religious rites or ceremonies of Pilgrimage; and also the places where these ceremonies are performed (Aqrab & Lane).

Commentary:

Having built the House, Abraham and his son Ishmael turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.

This prayer of Abraham and Ishmael also brings out the very important point that even such righteous persons who stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.

Abraham and Ishmael here use the words مسلم (Muslim) for themselves and also pray that from among their posterity too there may be bornمسلم (Muslim) people who may be sub­missive and resigned to the will of God. This helps to explain another verse of the Quran which says of Abraham that it was he who first gave the name "Muslim" to the believers in the Holy Prophet (22:79). It is not of course meant that Abraham used the word مسلم in the above quoted verse as a proper name, but his using that word in his prayer certainly suggests that from among his progeny would be born a people who would not only bear that name but would also possess the spirit of اسلام i.e. submission to the will of God.

3:85.

2:286; 3:85; 4:153.

Important Words:

اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).

Commentary:

The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.

It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).

As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.

Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).

23:100; 26:103.

Important Words:

کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).

حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).

Commentary:

Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.

The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.

See 2:147.

See 2:42.

2:160

Important Words:

یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.

Commentary:

Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.

The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.

The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).

3:148, 201; 7:127.

2:287; 3:148.

Commentary:

The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.

2:265; 74:7.

Important Words:

منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.

Commentary:

Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.

See 2:234.

3:148.

Important Words:

اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).

Commentary:

The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.

The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.

In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.

As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.

The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.

The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.

The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.

The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.

11:2.

39:24.

7:54; 18:79.

4:163.

Important Words:

محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).

ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).

متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).

زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).

تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.

الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).

Commentary:

The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.

What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.

Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.

This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.

According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).

The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.

It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.

As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.

The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.

Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.

The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.

Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.

3:194; 7:156; 23:110; 60:6.

Important Words:

ذنوب (faults) which is the plural of ذنب (fault) is derived from the root ذنب (dhanaba). They say ذنبه (dhanaba-hu), i.e. he followed his tail, not quitting its track; he followed him in any case, never quitting his track, the word ذنب (dhanab) meaning a tail, or, in man, the part of the body corresponding to the tail. ذنب (dhanb) means a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from اثم (sin) in that whereas ذنب may be either intentional or committed through inadvertence, اثم is peculiarly intentional (Lane). According to Ar-Raghib, ذنب means, such errors and mistakes as bring about a harmful result or make one liable to be called to account (Mufradat). Really ذنب (dhanb) signifies such failings or shortcomings as adhere to human nature, just as dhanab ذنب (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man.

5:112; 61:15.

Important Words:

الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.

Commentary:

In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.

The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).