اُمَّۃً

Important Words:

مناسکنا (our ways of worship). The word مناسك is the plural of منسك which is derived from نسك which means, he devoted himself to religious worship; he performed acts of worship for God; he slaughtered animals of sacrifice to win God’s pleasure. مناسك الحج means, the religious rites or ceremonies of Pilgrimage; and also the places where these ceremonies are performed (Aqrab & Lane).

Commentary:

Having built the House, Abraham and his son Ishmael turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.

This prayer of Abraham and Ishmael also brings out the very important point that even such righteous persons who stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.

Abraham and Ishmael here use the words مسلم (Muslim) for themselves and also pray that from among their posterity too there may be bornمسلم (Muslim) people who may be sub­missive and resigned to the will of God. This helps to explain another verse of the Quran which says of Abraham that it was he who first gave the name "Muslim" to the believers in the Holy Prophet (22:79). It is not of course meant that Abraham used the word مسلم in the above quoted verse as a proper name, but his using that word in his prayer certainly suggests that from among his progeny would be born a people who would not only bear that name but would also possess the spirit of اسلام i.e. submission to the will of God.

3:111.

22:79.

Important Words:

وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.

لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.

Commentary:

The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".

Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.

Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.

Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.

It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.

The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.

The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.

The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.

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.

6:107; 39:3.

5:50.

10:100; 11:119; 16:10.

3:134; 35:33; 57:22.

Important Words:

مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).

شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).

منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.

Commentary:

The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.

The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.

This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.

2:214.

11:111; 20:130; 41:46.

Commentary:

The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.

The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.

2:214; 10:20; 42:9.

Commentary:

See 2:214 & 10:20.

5:49; 11:119.

Commentary:

The verse means to say that the authors of such treaties as are concluded with the intent to deceive other peoples have in view no object other than that of establishing their own dominion in the world. But, says the Quran, if it had been the will of God that there should be only one dominant power in the earth, He Himself would have made one. There is therefore no justification in having recourse to dishonest means for the purpose of subduing other nations. A nation which seeks to impose its will and foist its domination upon other peoples against their consent will itself someday fall victim to the evil designs of another nation and lose its freedom.

2:136; 3:68; 6:80.

Important Words:

امة (a paragon of virtue) is derived from ام which means, he betook himself to it, aimed at, sought after or pursued it. امةmeans, a way, course, mode or manner of acting; religion; a nation, a people, a race, a tribe; family; the followers of a Prophet; a generation of men or people of one time; a righteous man who is an object of imitation; one who is known for goodness; a man combining all kinds of good qualities; a learned man; one who has no equal; the learned man of his age or time who is singular in his learning, etc. See also 11:9 & 6:39.

Commentary:

In this verse the Quran exhorts Muslims not to follow the example of idolaters and Jews but to take Abraham as their model. The word امة (a paragon of virtue) is here used in two senses: (a) a righteous man who is an object of imitation; (b) a man combining in him all good qualities. The word, as shown under Important Words, also means "a people", and Abraham has been called "a people" because through him a great people came into being. He is called "a people" in the sense in which a small off-shoot is called the tree that is to spring from it.

The words, He was not of those who set up equals to God, signify that although Abraham combined in himself all the good qualities and excellences, yet the combination of these good qualities did not engender in him conceit or egotism. He did not consider the good qualities he possessed to be the result of his own effort or merit, but of God’s special favour. Thus he was a monotheist in the real sense of the word. He allowed no idol of conceit or pride, etc., to stand between him and his Creator.

23:53.

Commentary:

In the preceding few verses some Prophets of God and some other righteous persons have been mentioned together. This is no mere coincidence and it has not been done haphazardly. The mentioning together of these Prophets serves a definite purpose and is done deliberately. All of them had one thing in common. They all suffered great hardships and distress in one form or another and displayed the highest and noblest form of patience and endurance under severest trials. First of all, Job is mentioned. The tribulations through which he had to pass were perhaps the severest. Besides 21:84 above, the Quran describes the affliction of Job and the patience with which he bore it in the following verses:

And remember Our servant Job, when he cried to his Lord, Satan has smitten me with affliction and torment…Indeed We found him patient. An excellent servant was he. Surely he always turned to God (38:42-45).

After Job are mentioned Ishmael, Idris and Dhul-Kifl. Ishmael was yet a baby when along with his mother Hagar he was made to live in the arid and bleak valley of Mecca where at that time not a blade of grass grew and not a drop of water was to be found, and he was only a small boy when a most severe trial faced him. His father Abraham saw in a dream that he was slaughtering him. Ishmael evinced complete readiness to give his life in fulfilment of his father’s dream. The Prophet Idris had to face a virulent campaign of denunciation and calumny by his people and he suffered all that abuse with great patience. Dhul-Kifl or Ezekiel was carried away in captivity when Nebuchadnezzar, the King of Babylon, sacked Jerusalem in the 6th century B. C. He passed much of his time in prison. The case of Jonah is well known. He too had to pass through a great ordeal. He remained in the belly of the fish for three consecutive days and when the whale vomited him out it was on a naked tract of land. He put up with his ordeal with becoming fortitude. Zachariah had reached an extreme old age. His wife was barren and he had no son. The grief that there would be no one left after him to perpetuate his line and to lead his people to the way of righteousness, as all his heirs were godless men, consumed him and in the intensity of grief he prayed to God to bless him with a son. Mary gave birth to Jesus without the agency of a husband and on that account she was subjected to abuse and calumny of the most wicked and vicious type. She bore all this agony with a patience that befitted a really godly woman. So it appears that all the above-mentioned prophets and righteous servants of God bore a striking resemblance to one another in this one respect that they all had to face great trials and hardships and like the beloved ones of God all bore them with a brave and resigned heart and a smiling face.

2:88; 36:31.

Important Words:

تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).

Commentary:

This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.

It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).

The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.