حِیۡنَ

3:96; 4:126; 6:162.

2:125; 3:34; 16:121, 122; 60:5.

Important Words:

یرغب (will turn away) is derived from رغب which is used either with the preposition فی or عن giving different meanings. رغب فیه means, he sought or desired it; and رغب عنه means, he turned away from it or he left or loathed it ( Aqrab).

سفه نفسه (is foolish of mind). The word سفه is used in three different forms: سفه (1) (safiha), (2) (safaha), and (3) (safuha). All these give different meanings. The Quran uses the first form, i.e. سفه (safiha) which means, he was ignorant or he behaved ignorantly; he was foolish or he acted foolishly; he was lightwitted or he behaved light-wittedly. When the word سفه is used with نفسه as its seeming object as in the verse under comment, it does not actually become transitive but simply looks so (as does the verb خسر which see under 2:28). In fact, as most lexicographers have explained, the expression سفه نفسهis really either سفه فی نفسه or سفه ھو نفسا or سفھت نفسه and means, either he is foolish of mind, or he is foolish himself, or his mind acts foolishly (Aqrab, Mufradat, Lisan & Lane).

اصطفیناه (him did We choose) is derived from صفا which means, it became pure and clean. اصفاه بکذا means, he chose him for that, or he honoured him with that. اصطفاه means, he chose or selected him from among others; he chose him in preference to others (Aqrab).

Commentary:

The attention of Jews and Christians is drawn to the point that when it has been proved that, in accordance with the prayer of Abraham, a Prophet was to appear from among the children of Ishmael and that Prophet has actually appeared, it is incumbent upon them to ponder over his claims and not to belie the prayer of Abraham and go against their own religion. The verse emphasizes the fact that anybody who departs from the way of the great patriarch of the People of the Book betrays his own folly. The religion of Abraham leads to salvation, whereas defection from it leads to ruin and deprivation.

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.

19:13.

19:8; 21:91.

3:46; 4:172.

Important Words:

یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).

حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).

Commentary:

The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.

5:111.

Important Words:

المھد (cradle) is the noun-infinitive from the verb مھد. They say مھد المكان i.e. he made the place plain, even or smooth for himself. مھد فراشا means, he spread a bed for himself and made it even and smooth. مھد لنفسه خیرا means, he prepared good things for himself. مھد له منزلة سنیة means, he prepared or established for him a high station or position. مھد لنفسه also means, he gained or earned or sought to earn sustenance, etc. for himself. المھد means, a place prepared for a child and made plain, even or smooth that he may sleep in it; a child’s cradle; a bed; a thing spread to lie, recline or sit upon; a piece of plain ground or a smooth expanse (Lane & Aqrab). In its verbal senses the infinitive مھد would also mean, making a thing even and smooth; preparing a thing; preparation; gaining or earning a sus-tenance, etc.

کھلا (of middle age) is the noun-infinitive from کھل i.e. he was or became of middle age اکتھل الرجل means the man attained middle age. اکتھل النبات means, the plant became tall and full grown and blossomed. کھل means, one who is of middle age, or one who is of the age when a person’s hair becomes intermixed with hoariness; or one who is between thirty or thirty-four and 51 years of age (Lane & Aqrab); or one who is between 40 and 51 years of age (Tha‘labi).

Commentary:

It is evident that by the words, he shall speak, the Quran does not mean simple utterance of words; for such speaking is done by all children and all grown up men except the few congenitally dumb. The expression is, therefore, meant to refer to a particular kind of speaking, i.e. speaking wisely or speaking words of wisdom. Similarly, the clause, in the cradle and when of middle age, refers to the two periods of childhood and manhood when Jesus would speak words of wisdom, thus indirectly hinting that he would not die young but would live to a good ripe age. According to Ibn Qayyim, a writer of great eminence, some scholars have denied the crucifixion and (the so-called) ascension of Jesus at the age of 30 or 33 on the ground that Jesus was, according to the Quran, to speak to men when he was a Kahl, i.e. of middle age. This shows that these scholars look upon Tha‘labi’s definition as the correct one.

That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. Luke supplies an instance of how Jesus spoke in childhood: "And when they had fulfilled the days, the child Jesus tarried behind in Jerusalem. And it came to pass that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. And all that heard him were astonished at his understanding and answers" (Luke 2:43-47).

The Quranic reference to the two distinct periods of Jesus’ life may also be taken to hint that his speaking in the latter period was to be of a different nature from that in the former. In the latter period, he was to speak to men as a Prophet of God. Thus, the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent child but was also to live to a ripe age as a righteous servant of God.

It should, however, be noted that the expression "in the cradle" does not necessarily mean childhood. The word مھد(cradle) has not been used in the verse literally but only broadly to signify the period of unripe age, i.e. that preceding کھولة or full-grown manhood. In fact, as shown under Important Words, مھد does not originally mean a cradle. That meaning is rather secondary, the primary meaning being the state or period of preparation when one is, as it were, being prepared and made even and smooth for the duties of ripe age. The fact that the Quran has mentioned the two periods, (i.e. "in the cradle" and "middle age") side by side also shows that there is no intervening period between them. The entire period before کھولة (middle age) is that of مھد i.e. a period of preparation; otherwise the verse would become a dispraise rather than praise; for in that case the insinuation would be that Jesus did not speak wisely in the period lying between childhood and middle age.

Finally, it may be noted that, according to the Quran and authentic Hadith, Jesus did not die on the cross at the age of 33 but lived up to a very old age, but of this we would speak later at its proper place.

3:105, 111; 9:71.

21:91; 23:62; 35:33.

2:63; 6:49; 7:50; 46:14.

Important Words:

فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.

یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.

Commentary:

Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.

4:26; 5:6.

4:5; 60:11.

Important Words:

المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).

مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).

اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.

استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.

ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.

Commentary:

The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.

It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.

The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."

According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.

Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).

On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi.

4:14; 8:25.

1:7; 5:21; 19:59; 57:20.

Important Words:

مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.

The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).

Commentary:

The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.

Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.

Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?

Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.

It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).

It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.

Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.

Important Words:

For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.

Commentary:

The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.

Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.

The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.

The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.

26:52.

Commentary:

The verse may be regarded as constituting the substance of the words, referred to in the preceding verse, which Najjashi spoke to those of his courtiers who remonstrated with him, saying that Jesus was God, and not a human being as represented in the Quran, and urged him to deliver the Muslim refugees to the Meccans. At this Najjashi is reported to have said that nothing could prevent him from accepting truth.