قَضَ

6:102.

3:48; 6:74; 16:41; 36:83; 40:69.

Important Words:

بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.

Commentary:

This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.

2:129.

See 2:153.

4:135; 42:21.

Important Words:

فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.

او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).

خلاق (share) means, an abundant share in what is good (Aqrab).

Commentary:

The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).

Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.

The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).

The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.

As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.

19:21.

See 2:118.

Commentary:

The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).

Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.

Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).

There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).

4:60.

Important Words:

حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).

Commentary:

It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.

3:192.

2:240.

Commentary:

As in the midst of a battle, formal Prayers are either said in haste, or performed in the form of one Rak‘at only. Muslims are enjoined in this verse, with a view to making up the deficiency, to continue remembering God and praying to Him in an informal manner after the obligatory service is over. This was to compensate, on the one hand, for the shortening of Prayer and, on the other, to serve as a means of drawing the special aid and help of God in a time of great danger.

The expression, And when you are secure (from danger), then observe Prayer (in the prescribed form), very clearly brings out the difference between the words صلوا or اقضوا الصلوة (pray or offer Prayer) and the words اقیموا الصلوة (observe Prayer). The latter expression signifies observing Prayer attentively with all its necessary conditions. The verse thus clearly shows that Islam does not look upon the hasty performance of Prayer as coming under the injunction, اقیموا الصلوة (observe Prayer). See also 2:4.

15:27; 23:13; 32:8; 37:12; 38:72.

71:5.

Commentary:

The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.

The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.

Commentary:

The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.

6:46; 7:73, 85.

Important Words:

قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).

Commentary:

The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.

The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.

The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).

10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.

Important Words:

ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.

Commentary:

The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.

Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.

The Bible says:

(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);

(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);

(c) "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9);

(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);

(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);

(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);

(g) "We have one Father, even God" (John 8: 41);

(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);

(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).

The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.

It says:

(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);

(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);

(c) "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29);

(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);

(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).

The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.

Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.

According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.

16:95.

Important Words:

انکاثا (pieces) is the plural of نکث (nikthun) which is derived from نکث (nakatha). They say نکث الحبل i.e. he untwisted the end of a rope. نکث العھد means, he broke the covenant. نکث السواک means, he made the head of the tooth-stick to be disintegrated, dis-united, or separated, in its fibres (Lane & Aqrab).

دخلا (means of deceit) is derived from دخل which means, he or it entered or went or got in. دخل (dakhalun) means, a thing that enters into another thing and is not of it; people or persons who assert their relationship to those of whom they are not; badness, corruptness or unsoundness; or a bad, a corrupt or an unsound state or quality. They say فی عقله دخلi.e. in his intellect is an unsoundness; rottenness; leanness or emaciation; perfidiousness, faithlessness or treachery; deceit, guile or circumvention. The Quranic expression ولا تتخذوا ایمانکم دخلا بینکم means, And make ye not your oaths to be a means of deceit or guile or circumvention between you. (Lane & Aqrab).

اربی (more powerful) is derived from ربا which means, it (the thing) increased or augmented; it increased by usury; ربت الارض means, the ground became large and swelled. اربیت means, I took more than I gave. اربی علی الخمیس ونحوھا means, he exceeded the age of fifty and the like. رباmeans, an excess and an addition. اربی means, more numerous, and more abundant in wealth (Lane & Aqrab).

Commentary:

This verse may be taken as a continuation of the subject matter of the previous verse or it may be understood to deal with a new subject. If it be taken as a continuation of the subject of the previous verse, it contains a warning to believers not to break covenants they have made with one another, for if solemn pledges are broken mutual trust disappears and the unity of the community becomes disintegrated. In fact, the strict observance of covenants and fulfilment of promises are really indispensable for the maintenance of communal concord and unity; for communal concord depends on mutual cooperation and the doing of good to one another. But these things are possible only when men abide by their promises and pledges. If promises solemnly made are not kept, general distrust prevails and the result is total disintegration of the unity of the community.

The verse may not only refer to the covenants which individuals make with one another, but may also comprise that solemn compact which Muslims make at the hands of their Imam or Khalifah, binding themselves to obey him and under his guidance to strive for the progress of the community and the Faith. The Faithful are warned in this verse that since God has organized them into a united and disciplined community under one Leader to whom they have sworn allegiance, they should remain true to him and refrain from creating discord. If they failed to live up to their high ideals, Islam would lose the prestige and power it has gained through their sacrifices. The verse also teaches the great truth, which Muslim statesmen and leaders may well bear in mind, that discord created by a few individuals breaks up a whole organization and all the labour expended on the organization of the community is wasted and fresh and renewed efforts have to be made to reorganize it. They should therefore be always on their guard against mischief-makers because if they allowed their organization to be broken up, they would be like that foolish woman who, "after having made it strong, breaks her yarn into pieces".

The verse seems also to refer to compacts which Muslims in future were destined to make with other nations. In that case, it would be taken as having started a new subject and the Muslims would be regarded as having been enjoined to remain faithful to their treaties, for it is on the strict observance of treaties that the peace of the world depends. The words, you make your oaths to be a means of deceit between you, refer not only to compacts which individuals make with one another but also to the treaties which nations make with one another. Both are inviolable and both must be strictly observed.

The words ان تکون امة ھی اربی من امة may be interpreted in three different ways: (1) because one people (non-Muslims) are stronger and wealthier than the other people (Muslims) i.e. to gain time by hoodwinking the stronger party; (2) lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims) i.e. to exploit the weaker party; and (3) that one people (Muslims) may become stronger and wealthier than the other people (non-Muslims) i.e. to weaken the stronger party. According to the first rendering, the verse would mean that Muslims should not use the treaties which they make with another nation in order to deceive them because they happen to be stronger in numbers and resources. That is to say, Muslims should not seek to put other people off their guard by concluding with them a treaty of peace, thus biding their time till a favourable opportunity arises and they are strong enough to dishonour their treaty.

According to the second rendering, the verse would mean that Muslims should not make treaties with a weaker nation with the evil intent of exploiting it and fraudulently taking possession of its country. According to the third rendering, however, the verse would mean that Muslims should not make treaties with other people with the object of weakening their strength or impeding their progress. These are the noble and sublime Islamic teachings with regard to the sacredness and inviolability of international treaties. To see one’s country great and powerful is a natural desire but under no circumstances is it permissible to Muslims to achieve it at the cost of treaties solemnly made or by fraudulent means. Treaties should be entered into with the noble object of maintaining international peace, and not for deceiving or harming other nations. The West may well learn a lesson from this noble teaching of the Quran.

The words, Surely, Allah tries you therewith, mean that such opportunities come as a trial, and God will see whether Muslims act upon the moral precepts of Islam or are led astray by the love of the world and imitate the example of other people. These teachings furnish remarkable evidence of the truth of the Quran and of the supremacy of Islam over other religions. The verse was revealed at Mecca, when Muslims did not possess even a single yard of land, but they were given teachings which were meant to guide the conduct of leaders of great nations and rulers of empires, and the instructions given were so noble and sublime that it was not possible to deny their superiority over other similar teachings. All the unrest and lack of trust so widespread among the nations of the world today is due to non-observance of these teachings.