قَوْلًا

7:163.

Important Words:

رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).

من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.

Commentary:

This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.

The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.

Important Words:

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

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

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

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

Commentary:

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

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

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

Important Words:

قیاما (means of support) is derived from قام i.e. he stood up. قام بالامر means, he undertook or managed the affair. قام علیهmeans, he took care of him or it. قام بالیتیم means, he supported or maintained the orphan (Lane). So قیام would mean, the act or state of standing; a means of support or sustenance.

Commentary:

The verse speaks of the property of the orphans as "your property," hinting thereby that the guardians of orphans should be very careful about spending the orphans’ property and should in this respect treat it as their own. The expression "your property" may also signify "the property of the orphans which is in your custody." It is also possible that the expression has been used here to include all property whether belonging to the orphans or to their guardians.

As special emphasis was laid in the preceding verses on the care and good treatment of orphans, there was a likelihood that some Muslims might too readily give orphans their money on demand from them. This verse cautions guardians against such a hasty step, because, being young and inexperienced, orphans might waste their money and might also thereby spoil their character. Muslims are, therefore, bidden to meet the legitimate needs of orphans but not to squander away their money, which is a means of their support and maintenance. The same injunction applies to the children or persons of weak understanding in general, the reason being the same in both cases.

The word سفھاء translated as "foolish" but properly meaning, "those who cannot take proper care of their possessions", has been substituted for the word "orphans" in the present verse to supply the needed reason for the injunction, as well as to make it of general application, including in its scope all such persons as are unable to take care of their possessions.

In the case of disabled adults, the verse would be taken to be addressed to the State which should take effective steps to set up institutions like courts of wards to look after the property of such persons as cannot manage it themselves.

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.

Commentary:

The verse contains a strong and highly forceful appeal in favour of orphans. Those to whom the guardianship of orphans is entrusted are told to imagine just how they would feel if they knew that they were to die leaving behind little children and no one to take care of them. The implication is that they should treat their wards as kindly as they would like their own little children to be treated in case of their own death.

2:60.

Commentary:

See note on 2:60.

2:84; 4:37; 12:41; 41:15.

6:152; 29:9; 31:15; 46:16.

Important Words:

اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).

ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).

کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).

Commentary:

With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.

In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.

The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.

The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.

In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.

93:10-11.

Important Words:

میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.

Commentary:

The verse may have two meanings:

(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.

(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.

37:151; 43:20; 52:40.

Commentary:

This verse gives an illustration of the mental confusion and lack of intellectual poise of polytheists. For instance, some of them say that angels are God’s daughters and they worship them although they themselves regard daughters to be a source of shame and humiliation.

Commentary:

The verse means to say that the people of these regions spoke a different language from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories.

The word سدین (mountains) signifies two barriers. The pass of Derbent in which the wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.