ٱمْرَأَ

96:5.

4:30.

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.

The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.

The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.

The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.

In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.

The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.

Important Words:

محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).

امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).

عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.

Commentary:

In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).

These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).

The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.

Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).

The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.

19:9, 10.

Important Words:

غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).

Commentary:

Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.

The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.

4:177.

Important Words:

کلالة (one who has neither parent nor child) is derived from کل i.e. he was or became fatigued, tired or wearied and could proceed no further; he was or became one having no child and no parent, the latter meaning being based on the former, as a person having no child or parent becomes, as it were, too fatigued for the racial march. کلالة is (1) a person who leaves behind neither father nor child, male or female; or (2) a person who leaves behind neither father nor son. According to Ibn ‘Abbas, کلالة is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of کلالة (Lane, Aqrab & Mufradat).

Commentary:

The first part of this verse determines the share of the husband and the wife in inheritance and needs no comment. The latter part deals with the case of a Kalalah, i.e. one who leaves neither parent nor child and whose property is inherited by his or her brother and sister. Now, if there is only one brother and one sister, each of them will get one-sixth. But if they are more than that, they will be sharers in one-third.

It should, however, be noted that in this respect brothers and sisters fall under three heads; firstly, real brothers or sisters, offspring of the same parents (such brothers or sisters are technically known as اعیانی a‘yani); secondly, brothers and sisters on the side of the father only (these are technically known as علاتی ‘allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters being technically called اخیافی akhyafi). It is to the last-mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters being given in the last verse of this Surah.

The reader will further note that the shares allotted to the brothers and sisters of the last-mentioned class are smaller than those allotted to the brothers and sisters of the first two classes, the reason being that the brothers and sisters of this class are on the side of the mother only, while the brothers and the sisters of the other two classes are the children of the same father as the deceased.

It is also noteworthy that in the property of a person who dies as a Kalalah, as mentioned in the present verse, both brothers and sisters have equal shares, the usual ratio of two to one not being observed in their case.

The words, "without prejudice to the debt", are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests. It was in compliance with this Quranic injunction that the Holy Prophet used to have the debts paid before the payment of bequests. The rights of other people must be safeguarded before any bequest made by the deceased is complied with. So strict was the Holy Prophet in these matters that he refused to perform the funeral service of the man whose debts were likely to remain unpaid.

It may incidentally be noted here that heirs are divided into two main groups:

1. ذووالفرائض (Dhawul-Fara’id), i.e. persons to whom Islam allots a fixed and definite share (1/2, 1/4, 1/8, 2/3, 1/3 or 1/6), or in the estate of a deceased person.

2. عصبات (‘Asabat), i.e. the heirs who receive the residue after the Dhawul-Fara’id have received their allotted shares.

It is, however, not necessary that a member of the first group should always remain a Dhul-Faridah. In certain cases, he may be both a Dhul-Faridah (sharer) and an ‘Asaba (residuary) and in other cases he may be simply an ‘Asaba.

The Dhawul-Fara’id (sharers) are 12 in number, four males and eight females. The males are: 1. father, 2. paternal grandfather, 3. husband and 4. half-brother on the maternal side. The females are: (1) daughter, (2) son’s daughter, (3) mother, (4) wife, (5) full sister, (6) half-sister on paternal side, (7) half-sister on maternal side, and (8) grandmother whether paternal or maternal.

The ‘Asabat (residuaries) are of four kinds: (1) ascendants of the deceased, i.e. father, paternal grandfather, etc. (2) descendants of the deceased, i.e. son, son’s son, etc. (3) descendants of the father of the deceased, i.e. full brother, brother’s son, etc. (4) descendants of the grandfather, i.e. full paternal uncle, paternal uncle’s son, etc.

4:35.

Commentary:

The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."

The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.

The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.

26:171-172; 27:58; 29:34; 37:135-136.

Important Words:

الغابرین (who stayed behind) is derived from غبر i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externally while it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So غابر is one who remains or stays or tarries behind or waits, etc. (Lane & Aqrab).

Commentary:

The verse does not necessarily imply that the wife of Lot was a disbeliever. The fact that she tarried to inform her relatives of the impending punishment shows that she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word غابرین(who stayed behind) treated under Important Words above throws some interesting light on the real condition of Lot’s wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place.

There exists some difference of opinion among students of history as to the situation of the place where the people of Lot lived. According to some, the Dead Sea is the site of the ruined cities. The Quran, however, appears to place it on the route from Medina to Syria (15:80).

21:73; 51:29.

Important Words:

ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).

Commentary:

When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.

Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.

The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.

15:66.

7:84; 15:61; 29:34.

15:67.

Commentary:

When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.

The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement.

12:57.

Important Words:

مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).

Commentary:

The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.

Important Words:

العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).

شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).

Commentary:

Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.

It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.