تَقِ

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?

See 2:116.

Important Words:

قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).

Commentary:

In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).

It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.

Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.

4:166; 6:49; 18:57.

Commentary:

In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.

The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.

In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.

The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.

The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.

The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.

The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).

Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.

5:73, 118; 19:37; 43:65.

Commentary:

This verse clearly refutes the later Christian doctrine of the Trinity and the Sonship of Jesus ascribed to him. Jesus looks upon himself to be as human and as subservient to God as any other mortal.

4:147, 176.

Commentary:

The words, who holds fast to Allah, have two meanings: (1) whoever preserves himself from sin by acting on God’s commandments; (2) whoever connects himself with Allah and cleaves firmly to Him, thereby securing for himself an everlasting source of rise and progress.

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

Commentary:

The next verse explains what is meant here by being guided in the right path.

3:102; 4:147.

Commentary:

The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.

2:258; 14:2; 33:44; 57:10; 65:12.

Commentary:

The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".

The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.

5:2, 97.

Important Words:

انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.

Commentary:

If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.

2:19,172; 27:81-82; 30:53-54.