فَٰسِقِينَ

33:54.

14:25; 16:76, 113; 47:4; 66:12.

6:118; 7:187; 13:28; 16:94; 40:35.

Important Words:

یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).

یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.

الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).

Commentary:

If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only meta­phorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.

The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.

Commentary:

Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.

2:244.

Important Words:

یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).

Commentary:

When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14.

6:155.

Commentary:

The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".

The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.

The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.

The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".

Commentary:

The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.

The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.

An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).

The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.

The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.

The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.

Commentary:

The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.

Commentary:

The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.

63:7.

Commentary:

The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."

It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.

9:62.