Search Results for "ٱلْمَسِّ"

19:37; 36:62; 42:53, 54.

Important Words:

اھد (guide) is derived from ھدی. ھداه means: he guided him. ھداه الطریق or ھداه الی الطریق or ھداه للطریق means, he showed him the right path and made it known to him. ھدی فلانا means: he led the way for him. The word ھدی is also sometimes used intransitively. They say ھدی الرجل i.e. the man became rightly guided. The infinitive form الھدی is generally used in three different senses:

(1) to show the right path,

(2) to lead to the right path,

(3) to make one follow the right path (Aqrab, Mufradat & Baqa).

In the Quran, the word has been used in all these different senses. Thus, in the Quran we read:

(1) وھدینٰه النجدین i.e. We showed him the two highways of good and evil. (90:11).

(2) والذین جاھدوا فینا لنھدینھم سبلنا i.e. Those who strive in Our cause, We will assuredly lead them to Our ways. (29:70).

(3) الحمد للّٰه الذی ھدٰنا لھذا i.e. All praise belongs to Allah Who has guided us to this (His Paradise), which means: He made us follow the right path till we reached Heaven (7:44).

In another place, the Quran says:

والذین اھتدوا زادھم ھدی meaning: those who accept His guidance, God increases them in guidance and leads them on to higher and higher stages of it, till they reach their destination (47:18).

صراط (path) is also written with س. It means a path which is even and can be trodden without difficulty (Mufradat).

مستقیم (right) is derived from قام i.e. he stood up erect, or he stood still. استقام means: it became straight and even; it had the right direction. مستقیم therefore means: straight, undeviating and without any crookedness; right; rightly directed (Mufradat & Lane).

Commentary:

The prayer taught in this short verse is so perfect and so comprehensive that it has no parallel in any other religion. In the first place, the verse teaches that paths are of two kinds: (1) even and straight, and (2) uneven and crooked, and the attention of a true believer is drawn to the fact that he should always be on the look out to take the straight path and reject the crooked one.

Again, sometimes a man is shown the right path but is not led up to it, or, if he is led up to it, he fails to stick to it and follow it to the end. The prayer embodied in this verse requires us not to be satisfied with being shown a path, or even with being led up to it, but ever to go on following it till we reach the destination.

Another aspect of this wonderful prayer is that it is not confined to things spiritual or to things of this world only, but covers the entire field of human requirements, both spiritual and temporal. This makes the prayer truly comprehensive. A Christian prays only for his "daily bread," but a Muslim is enjoined to make his prayer cover the entire field of his requirements, material or spiritual. Moreover, as hinted above, this prayer is not confined to man’s present requirements but extends to his future requirements also. It is a wonderful prayer, which even a non-Muslim may use without contravening any of his religious views. In fact, many non-Muslims have used this prayer and benefited from its marvellous efficacy.

It has been objected that Muslims offer this prayer in their daily Prayers and their constant prayer for the right path shows that they have not yet found it. This objection springs from sheer ignorance. As already explained, this verse teaches a Muslim to pray not only that God may show him the right path, not merely that He may lead him to it, but that He may enable him to go on praying till he reaches the goal. In fact, man needs God’s help at every step and at every moment, and it is imperative that he should ever be offering to God the supplication embodied in the verse. Constant praying, therefore, is not only unobjectionable, it is absolutely necessary. To say that the repetition of this comprehensive prayer is futile is simply absurd. As long as we have unfulfilled requirements, unsatisfied needs and unattained goals, we stand in need of this prayer; and what prayer can be more comprehensive and pithier than this?

3:113.

2:91; 3:113; 5:61.

2:88; 3:22, 113, 184; 5:71.

Important Words:

فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).

مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).

یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)

Commentary:

In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.

God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.

The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.

The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).

The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.

It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.

4:155; 5:13.

2:44; 4:78; 6:73; 22:79; 24:57; 30:32.

Important Words:

میثاق (a covenant). See 2:64.

Commentary:

After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.

The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.

The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.

In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.

It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.

2:150, 151.

Important Words:

قد (verily) means, already; sometimes; often; verily, etc. (Lane).

تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.

فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).

الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus

حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.

Commentary:

While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).

After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.

The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.

It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.

See 2:145.

Important Words:

خرجت (thou comest forth) is from خرج which means: (1) he came forth; (2) he went forth; (3) he came forth or went forth for a battle (Aqrab).

Commentary:

Now when the Ka‘bah had been appointed the Qiblah of Muslims, it became necessary that Mecca should come under their control. The verse under comment suitably refers to that matter. Muslims are bidden henceforward to direct all their energies to the conquest of Mecca. In all his campaigns, the Holy Prophet was commanded to keep in view the taking of Mecca, which had now become the centre of Islam. This is borne out by the expression خرجت (thou comest forth) which also means "thou goest forth for a battle". The word خرجت "thou comest forth or goest forth" has thus nothing to do with the turning of the face to the Ka‘bah, at the time of Prayers; for Prayers are not performed walking. Obviously the commandment cannot mean that one should, while walking, pray with one’s face turned toward the Ka‘bah.

The words, for that is indeed the truth from thy Lord, evidently imply that Mecca was sure to fall one day into the hands of the Holy Prophet. As considering the then helpless condition of the Muslims, such an achievement appeared to be almost impossible, so God gave His Messenger the assurance that the promise was a true one and its fulfilment was absolutely certain.

The expression, and Allah is not unmindful of what you do, provides a reason for the above promise. God was well aware of the deeds of the Muslims, knowing full well how they were striving to win His favour; so He could not let their labours go unrewarded. Just as He had established their connection with the Ka‘bah spiritually, so would He make them its masters physically.

2:145, 150.

5:4.

5:4; 12:7.

Commentary:

The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.

The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.

The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.

It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.

The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.

Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.

In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

2:190.

76:9.

9:4; 13:21.

2:215; 6:43; 7:95.

49:16.

Important Words:

البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).

ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).

الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).

الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.

الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).

Commentary:

The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.

The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).

According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"

The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.

The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.

The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.

As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.

After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.

Important Words:

رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).

تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".

عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).

باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).

Commentary:

It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.

Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.

The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.

The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan

and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).

2:218.

Important Words:

ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).

فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.

Commentary:

The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.

The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.

The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.

The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.

The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

2:178; 4:37.

Important Words:

خیر (good and abundant wealth). See 2:181.

اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).

Commentary:

When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.

In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.

As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.

2:192.

3:84, 91; 4:138; 5:55; 47:26.

3:23; 7:148; 18:106.

Important Words:

کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.

صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).

یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).

حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).

Commentary:

The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".

The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).

The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.

Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).

The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.

The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.

The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).

The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.

Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.

3:131; 30:40.

Important Words:

ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).

یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).

المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).

Commentary:

The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.

The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.

The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.

The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.

The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.

It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.

Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).

18:47; 57:21.

3:186; 9:38; 10:71.

Important Words:

الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).

القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).

Commentary:

The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).

As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).

33:36.

51:18, 19.

Important Words:

الاسحار (latter part of the night) is the plural of السحر i.e. the time before dawn. الاسحار is in the plural number but has been translated as singular for the sake of convenience. السحر also means, the side or end of a thing (Aqrab).

Commentary:

The qualities or attributes of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a man embraces true Faith, he is very often subjected to persecution; therefore, the first stage through which he has to pass is that of patience and steadfastness; (2) When persecution comes to an end and a believer is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. Thus the second stage relates to "living truthfully", i.e. living up to one’s conviction. (3) When, as a result of faithfully carrying out the commandments of their Faith, true believers attain to power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service still increases. They "spend" whatever Allah has given them for the welfare of humanity. But, as the concluding words of the verse point out, all this time they continue praying to God in the stillness of the night to forgive any falling short, on their part, of the high ideal of the service of humanity.

A true Muslim is expected to display all these qualities. He must show an unflinching patience and steadfastness under the severest trials and must live up to his conviction and carry into actual practice the noble ideals of his religion. Again, he must spend what God has given him of wealth, knowledge, influence, etc., in the service of humanity and must at the same time never be remiss in the discharge of the duties he owes to God. He should not only pray during the fixed hours of the day but should also pass parts of his nights in prayer and worship of the Lord. Special stress is laid in the Quran on the Prayer in the latter part of the night (17:80; 73:3-7). The word الاسحار (lit. latter parts of nights) has been used in the plural number to hint that a true believer should not be satisfied with praying in the latter part of the night only once or twice but should make it a habit to rise regularly for the Tahajjud Prayers.

19:20.

3:40; 4:172.

Important Words:

کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.

المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)

عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)

ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.

Commentary:

The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.

The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.

Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.

The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).

Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.

Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.

Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.

The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."

Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.

The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).

2:62, 67; 5:61; 7:168.

2:62, 92; 3:22.

Important Words:

حبل (protection). See 3:104.

المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).

Commentary:

This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.

The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.

The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.

The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.

The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.

Commentary:

The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.

By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).

According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.