مَالِ

3:27.

Important Words:

طالوت (Talut) is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Most commentators regard Talut to be a name of Hebrew origin and consider him to be synonymous with Saul (1. Sam. ch. 9). As Hebrew is only an offshoot of Arabic, the word Talut appears to be derived from the Arabic root طال i.e. he became tall or high___a description coinciding with the one given in the verse under comment viz. one increased abundantly in knowledge and body. It is, however, not right to identify Talut with Saul. The description of the Quran fits more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6:12) which is the same as Talut.

Commentary:

There has been a difference of opinion as to the identity of the person to whom the name Talut has been applied. According to a number of Muslim commentators, Talut stands for Saul, and the passage refers to the reign of Saul. Christian writers have, however, taken exception to this view. According to them the incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years; and these critics refer to this passage as an instance of historical anachronism, found in the Quran. The passage does indeed refer to two different periods, but if Christian critics had carefully thought over their own history, they would have seen that there is no confusion of dates in the passage in question and that the Quran has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon (i.e. Talut) two hundred years before David, and was finally consummated in the time of David.

In order to determine the identity of Talut, let us glance over the main incidents related in verse 247 to 252. These are as follows: 1. The people of the period to which Talut belongs had been driven forth from their homes and their children (2:247). 2. One who was not originally a king was appointed as such (2:248). 3. God helped the followers of this king, giving them the Talut as a token of His sovereignty (2:249). 4. The people were tried by means of water (2:250). 5. There existed a great disparity in numbers between these people and the enemy, and the trial reduced their number still further (ibid). 6. In spite of the small number of his followers, this king overcame the enemy (2:252).

Now some of these details do indeed apply to Saul, but there are others which do not. The key words which afford a clue to the identity of Talut are, Hast thou not heard of the chiefs of the children of Israel after Moses. The words "after Moses" indicate that the incident belongs to an early period when the Jews as a nation had just begun to take a definite shape in history. For two hundred years after Moses, the Israelites were divided into different tribes and had no king and no fighting force. In 1256 B.C., owing to their iniquity, God delivered them into the hands of the Midianites who plundered and ravaged them for seven long years, and they were compelled to take refuge in caves (Judg. 6:1, 2). This is why they are represented in the Quran as saying, we have been driven forth from our homes. The Midianites attacked them and carried away their sheep and oxen and asses, and destroyed their crops and pillaged them as far as Gaza (Judg. 6:4-6). The Israelites then cried to their Lord, and God raised among them a Prophet; and an angel of the Lord appeared to Gideon, appointed him king and promised him divine help. Then Gideon said to God, "Oh my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’s house" (Judg. 6:15). This tallies with the description given in the Quran which represents the chiefs among the Israelites as saying with regard to the new king, How can he have sovereignty over us while we are better entitled to sovereignty than he and he is not given abundance of wealth (2:248). What makes the identification of Talut with Gideon still more certain is the fact that it was in the time of Gideon and not Saul that the Israelites were tried by means of water and the description of the trial as given in the Bible (Judg. 7:4-7) is the same as that of the Quran.

From Judg. 7:6, 7 we learn that after the aforesaid trial, there remained with Gideon only 300 men. It is interesting to note that a Companion of the Holy Prophet is reported to have said, "We were 313 men in the Battle of Badr, and this number corresponds to the number of men who followed Talut" (Tirmidhi, ch. on Siyar). Thus this tradition also lends support to the conclusion that Talut was no other than Gideon.

What further confirms the identity of Talut with Gideon is that the Hebrew word Gideon is identical in meaning with the Arabic word Talut. The former is derived from a root which in Hebrew means "to fell" (Enc. Bib.) or "to hew" (Jew. Enc.). Thus, Gideon means "one who cuts down his adversary and fells him to the ground" and the Bible itself speaks of Gideon as a "mighty man of valour" (Judg. 6:12), and we have already noted that in Arabic Tala means one who is tall and towers above others (see Important Words above).

The clause, how can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth, indicates that the people raised two objections against Talut or Gideon: (1) that he did not belong to a highly placed family and was therefore not entitled to kingship, and (2) that he did not possess the requisite wealth for exercising influence. Both of these are plausible objections that are usually made by ordinary people of the world; but a chosen people guided by the will of the Just and Wise God must think otherwise. With them the real title to sovereignty is neither family status nor wealth but the personal qualities of a man; hence the clause, surely Allah has chosen him above you and has increased him abundantly in knowledge and body. The superiority of a man in physical and mental faculties coupled with knowledge and prowess must remain the basis for all title to rulership. And in the case of Talut the title had the additional strength of coinciding with the choice of God Who is the best and, in fact, the only true Judge of all titles.

62:9.

Important Words:

مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).

Commentary:

The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.

It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.

The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.

7:179; 17:98; 39:37-38.

Important Words:

تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).

تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).

فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).

Commentary:

The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.

The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).

By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions.

Important Words:

ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).

رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).

وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).

Commentary:

The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.

The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.

The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose.

3:31; 99:8-9.

39:70.

Commentary:

When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.

The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.

The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one.

11:13; 15:8; 17:93.

Commentary:

This and the next verse contain another objection of disbelievers against the Holy Prophet, which the verses following them proceed to answer. The objection is: "The Holy Prophet is but an ordinary man. He eats and walks in the streets. If he was a Messenger of God, he should have been followed by an entourage of angels who would have borne testimony to his truth and should have warned his rejecters and deniers of the punishment that was in store for them."

56:54.

Important Words:

یتلقی (will record) is derived from لقی. They say تلقی الشیء منه i.e. he received or got the thing; he learned it from him, hencepreserved or recorded it (Lane & Aqrab).

Commentary:

According to some commentators the angel sitting on man’s right records his good actions and that on his left, his bad actions; the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Quran it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgement Day. Thus different parts of a man’s body may also be the recorders referred to in the present verse as the two recording angels. See also 24:25; 36:66.

69:26; 84:11; 90:20.

Commentary:

اصحاب الشمال is another name for اصحاب المشئمة—those on the left hand.

Important Words:

الھیم (thirsty camels) is the plural of الأھیم which is derived from ھام which means, he went at random, not knowing where he was going, he became thirsty. الھیام means, (a) severe thirst; (b) dropsy; or a kind of disease from which camels suffer from insatiable thirst; (c) insanity caused by extreme love. رجل ھیمان means, a thirsty man. رجل ھائم means, a confused and perplexed man. الھیم means, thirsty camels, sandy plains which suck all water (Aqrab).