ٱبْتِغَآءَ

3:31; 9:117; 57:10.

Important Words:

رؤوف (Compassionate) is derived from رأف. They say رأف به meaning, he pitied him, he was compassionate to him. رأفة(compassion) is like رحمة (mercy) but signifies greater tenderness, though the latter is certainly more extensive in meaning. رؤوف means, compassionate or pitiful, and is one of the attributes of God, though like رحیم it may also be applied to human beings as in 9:128 (Lane).

Commentary:

Having completed the description of an extreme type of man belonging to the first-mentioned class of people, i.e. those who seek only the things of this world, the Quran now describes a type of man belonging to the second-mentioned class, i.e. those who seek the good things of this world as well as of the next. And of these, it singles out here the noblest type whose aim is to seek the pleasure of God alone. To such men the good things of this world mean only such spiritual blessings as are vouchsafed to righteous men in this very world or such things as lead to the attainment thereof (2:202). Their sole concern is to seek the pleasure of their Lord, as if they had given away their souls for that very purpose. They use the things of this world, not because these things please them, but because God’s law has made them the support of a life which they find pleasure in devoting to the service of God. Thus they approach the things of this world not directly but through God. To such servants of His, God is indeed most Compassionate and His compassion for them has a good leaven of tenderness in it.

See 2:262.

Important Words:

تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).

ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.

Commentary:

Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.

The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.

In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).

Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.

28:57; 92:13.

2:282; 4:174; 8:61; 39:11.

Commentary:

As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.

The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.

The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.

11:2.

39:24.

7:54; 18:79.

4:163.

Important Words:

محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).

ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).

متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).

زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).

تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.

الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).

Commentary:

The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.

What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.

Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.

This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.

According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).

The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.

It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.

As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.

The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.

Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.

The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.

Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.

2:225.

Important Words:

نجوی (conference) is derived from نجا which means, he became safe; he escaped. نجا الجلد عن الذبیحة means, he removed the skin of the slaughtered animal, laying bare the interior. نجا الرجل means, he discoursed secrets with the man, or simply he discoursed with him. ناجا الرجل means, he talked with him in private, or he discoursed secretly with him. نجوی therefore means, a secret between two or more persons; a person or persons discoursing or talking secretly, or holding secret talks, or telling secrets to one another, or talking confidentially, or holding confidential conference; the act of talking or discussing secrets with one another or holding confidential conferences (Aqrab & Taj). According to some authorities, the word نجوی is not restricted to secret conferences, but signifies all conferences whether secret or otherwise in which some people meet at a place and discuss matters or talk together (Lisan). Zajjaj also endorses the same view, saying that secrecy is not essential to نجوی which is applied to all conferences, whether open or secret (Muhit). The word thus extends to those conferences which, though not secret, are attended only by regular members or specially invited persons.

Commentary:

The verse is important inasmuch as it differentiates between good and bad conferences. The verse teaches that only three kinds of conferences or societies or meetings can be productive of good: Firstly, من امر بصدقة i.e. those that are founded or held with the object of promoting the welfare of the poor, the needy, etc. Secondly, من امر بمعروف i.e. those whose object is to promote the spread and propagation of, or investigation and research into, sciences, law, education, learning, the arts, etc. Thirdly, من امر باصلاح بین الناس i.e.those established for the purpose of settling disputes and removing causes of friction in domestic, social, national, or international matters. This would include associations for the purpose of conducting the political affairs of a nation or a country, for their object also is to promote peace among mankind. This teaching, if faithfully acted upon, should go a long way to establish peace and harmony in the world.

39:22.

Important Words:

جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).

Commentary:

The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.

But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.

In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.

The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.

The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.

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."

93:10-11.

Important Words:

میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.

Commentary:

The verse may have two meanings:

(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.

(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.

2:88; 5:47.

5:83.

Commentary:

The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.

In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).

3:119; 4:145; 5:58.

17:77.

Commentary:

The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.

The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.