هُدَى

2:87, 176; 3:178; 14:4; 16:108.

Important Words:

اشتروا (have taken in exchange) is derived from اشتری which again is derived from شری both having the same meaning, i.e. he purchased a thing or became owner of a thing by purchase. The word also sometimes gives the meaning of باع i.e. he sold a thing. The word اشتری is also used of a person who gives up one thing and lays hold on another (Aqrab).

Commentary:

The expression, who have taken error in exchange for guidance, means (1) that they have given up guidance and taken error instead; or (2) that both guidance and error were offered to them but they preferred error and refused guidance. Both these meanings apply here. According to the first, the verse would mean that originally everybody is endowed with a pure nature and the best of capacities (30:31; 95:5), but, owing to wrong training or wrongdoing, the original nature and capacities become lost. In this case "guidance" would mean the nature or capacities with which every man is endowed by God, and "exchange" would mean that, through improper use, people lose the God-given guidance, landing themselves in error instead. According to the second meaning, the verse would signify that through His Messengers, God communicates to man only truth and guidance, whereas Satan presents to him his own evil teaching. Wrong choice by man results in hisacceptance of error instead of guidance.

This traffic, however, brings the hypocrites no gain. They believe that by preferring the promptings of Satan to the guidance of God, they would reap a good profit in this life. But, says God, they will reap no such profit. On the contrary, they will be the losers and will suffer humiliation through their own wrong choice.

The words, nor are they rightly guided, point to yet another consequence of the wrong choice of hypocrites. They will not only suffer loss and humiliation in this life, but will also suffer punishment in the life to come, for being deprived of guidance they will not reach the goal. Thus the words, their traffic has brought them no gain, refer to the benefits that accrue to one in this life, and the words, nor are they rightly guided, refer to the end they will meet in the life to come.

The verse teaches an important truth. Every action of man is attended by two kinds of results, one immediate and the other deferred. A person who is detected in theft suffers punishment and humiliation in this life. This is the immediate consequence of his action. The deferred consequence is that, by the same action, he reduces his ability to find and accept the truth and guidance. Similarly, when a person does a good deed, the immediate result is that he is pleased with himself and rises in the estimation of others. The deferred consequence is that he increases his power of finding and accepting truth and guidance. It is the deferred consequences that are referred to in the expression, nor are they rightly guided.

2:112.

2:146; 13:38.

Important Words:

ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).

اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).

Commentary:

The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).

2:175.

Important Words:

یلعنھم (curses them). For the meaning of لعن see note on 2:89.

Commentary:

The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.

2:17; 3:178; 4:45.

Commentary:

The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.

2:186; 3:4; 8:42; 21:49; 25:2.

2:287; 5:7; 22:79.

22:38.

Important Words:

رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).

القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.

Commentary:

The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?

As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.

The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.

Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.

The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.

The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.

The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.

The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.

The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.

The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.

To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).

28:57; 92:13.

2:282; 4:174; 8:61; 39:11.

Commentary:

As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.

The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.

The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.

2:121.

2:77.

57:30.

Commentary:

The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:

(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.

The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.

(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.

(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.

7:4.

Commentary:

The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.

5:49; 6:150; 11:119; 13:32; 16:10.

Important Words:

نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.

سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).

Commentary:

The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.

The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.

It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.

The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.

It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.

21:67; 22:74.

Important Words:

استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).

حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).

Commentary:

The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.

The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.

The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.