Search Results for "يُذْكَرِ"

9:17, 18; 22:26; 72:19, 20.

Important Words:

خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).

Commentary:

This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.

The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.

This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).

It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.

17:40.

Commentary:

The verse points out that the injunction regarding spending wealth in charity, which is the secret of national advancement, is based on wisdom. The word حکمة (wisdom) also alludes to the fulfilment of the prayer which Abraham had offered to God for the raising of a Prophet among the Meccans, who should teach them the Book and Wisdom (2:130).

The people who receive wisdom receive "an abundant good" and are thus sure to thrive and prosper if they act on it.

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.

4:104; 10:13; 39:10; 62:11.

38:28.

Important Words:

باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).

Commentary:

Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.

When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.

2:10.

9:54.

Important Words:

For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.

Commentary:

It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.

Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.

5:4; 6:146.

Commentary:

The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.

One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.

6:154.

Important Words:

حجر (forbidden). حجرہ (hajara-hu) means, he prevented or prohibited or forbade or interdicted him; or tie deprived him. حجر (hijr) means, forbidden or prohibited or unlawful; the faculty of reason or understanding because it prevents one from doing improper acts. The word also means custody or guardianship (Aqrab).

Commentary:

This verse gives another instance of the absurdity of man-made laws.

By "forbidden crops" are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of all crops except those that were dedicated to idols.

The cattle whose backs were forbidden are those mentioned in 5:104. Nobody was allowed to ride them or use them as beasts of burden.

The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God’s name at the time of slaughtering.

Important Words:

ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).

Commentary:

This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.

The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).

The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.

17:102.

Important Words:

سنین (drought) is the plural of سنة which is derived, according to different authorities, either from سنه or سنی or سنو. They say سنه الطعام i.e. the food became bad or foul or became altered (for the worse) by the lapse of years. سناالسحاب الارض means, the cloud watered the earth. سناالبعیر means, the camel turned round about the well to draw water. سنی الرجل means, the man became high and exalted in rank. سنة means, a year; a single revolution of the sun, i.e. a single revolution of the earth round the sun; a solar year; hence it is generally considered longer than عام which is mostly applied to a lunar year; a year of drought or famine; drought or barrenness or intense drought (Lane & Aqrab). See also 2:260.

Commentary:

This verse speaks of two kinds of punishment which overtook Pharaoh’s people––loss of property and loss of life, the word ثمرات (fruits) meaning both fruits and children or offspring. The details of these punishments follow in 7:134.

Important Words:

شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).

Commentary:

The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.

Commentary:

The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."

5:68; 6:20.

Important Words:

بلاغ (a sufficient admonition) is derived from بلغ. They say بلغ المکان i.e. he reached, or arrived at the place. بلاغ signifies the reaching, attaining, arriving at or coming to a thing. Being a substantive from تبلیغ and ابلاغ it also means, the conveyance, delivery or communication of a message. It often occurs in the Quran as meaning the communication or announcement of what is revealed. بلاغ also means that which is conveyed (i.e. message, etc.); also what suffices of sustenance. The words ھذا بلاغ للناس mean, this Quran contains a sufficient exposition or demonstration for men (Lane).

Commentary:

The sentence, This is a sufficient admonition for mankind, means that the truth has been properly communicated and brought home to men by means of this Book, and now it rests with them to accept or reject it.

The words, that they may know that He is the only One God, refer to those who are groping in error. The Quran has been revealed that it may warn such people of their error and that they may know that there is no God other than Allah. The words, that those possessed of understanding may ponder, refer to those who have accepted guidance. For such the Quran has been revealed that they may make further progress in their knowledge and in guidance. The Quran thus serves the twofold purpose of destruction and construction, both of which go hand in hand. On the one hand, it warns erring people of their errors; and, on the other, it exhorts those who have been shown the right path to make further progress in wisdom and knowledge. It does not only abrogate previous Laws but also lays down a complete and constructive programme of life for mankind.

13:5; 39:22.

Commentary:

One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.

After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.

The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.

The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.

17:90; 18:55.

Important Words:

صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).

Commentary:

The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.

19:10; 76:2.

Commentary:

The word شیئاً here signifies شیئاً مذکوراً i.e. anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.

25:42.

13:31.

Commentary:

The words, "Is this the one who makes an evil mention of your gods," are expressive of contempt and contumely for the Holy Prophet on the part of disbelievers. They think it presumptuous on the Prophet’s part to speak slightingly of their gods. To this contemptuous expression of disbelievers the Quran replies by saying that if they think that it is presumptuous on the part of the Holy Prophetto speak disparagingly of their false gods, what do they think of their own contemptuous rejection of the very mention of the Gracious God?

Important Words:

یذکرھم (speak ill of them). ذکرہ means, (1) he mentioned it, told it, related it; (2) he spoke well of him or he spoke ill of him and mentioned his faults. They say لئن ذکرتنی لتندمن i.e. if thou speak ill of me, thou wilt assuredly repent. An Arab poet says:

لا تذکری فرسی وما أطعمته

فیکون جلدك مثل جلد الا جرب

i.e. do not thou speak ill of my horse and of what I have given him for food or thy skin will be like the skin of the scabby (Lane & Aqrab).

2:199; 5:3.

2:204.

Commentary:

Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.