قَامُ

4:73, 74.

Important Words:

یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).

شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.

قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.

Commentary:

The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.

The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.

The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.

The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, some­thing that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.

Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.

See 2:4.

Commentary:

The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.

2:126.

14:36; 28:58; 29:68.

22:28.

Commentary:

After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.

The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.

The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.

The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.

Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.

The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.

The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".

The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.

Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.

2:10.

9:54.

Important Words:

For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.

Commentary:

It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.

Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.

5:48.

Commentary:

If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.

The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.

31:23.

7:157; 9:11.

Commentary:

The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.

The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.

The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.

"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.

7:154; 9:5.

Commentary:

The words, they are your brethren in faith, mean that not only should all hostilities cease against such disbelievers as repent, but they are to be looked upon as brethren and treated as such. See also note on 9:5, above.

2:4; 8:4; 14:32; 27:4.

41:35.

Important Words:

وجه (favour). See 2:113, 116 & 6:53.

عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).

Commentary:

The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.

The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.

The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."

Commentary:

Though their people were against them and mercilessly persecuted them, yet they could not be intimidated into giving up their faith. God had strengthened their hearts and had bestowed upon them firmness of faith.