ظُلْمٍ

6:147.

Commentary:

The expression, We forbade them pure things which had been allowed to them, refers to the blessings and favours of God of which the Jews had become deprived by reason of their transgressions. The verse does not refer to any material thing which was forbidden to them after being allowed before, because no Law-giving Prophet appeared among the Israelites after Moses to forbid them things that had been allowed to them by the Torah. It was also to the spiritual blessings which the Jews had lost that Jesus referred when he said, (I come) to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the divine blessings of which you have been deprived on account of your misdeeds.

31:14.

11:118; 20:135; 26:209; 28:60.

Commentary:

The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.

The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."

The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.

If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.

The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.

6:132; 20:135; 26:209; 28:60.

Commentary:

The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.

As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.

8:35; 16:89; 43:38; 48:26.

Important Words:

عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.

الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).

Commentary:

This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.

The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.

The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.