ہُدًی

2:24; 10:38; 32:3; 41:43.

2:186; 3:139; 31:4.

Important Words:

ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).

ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.

ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.

ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.

متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:

خل الذنوب صغیرھا

وکبیرھا ذاک التقی

واصنع کماٴش فوق ارض

الشوک یحذر مایری

لا تحقرن صغیرة

اٴن اٴلجباٴل من الحصی

i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.

Commentary:

The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:

1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.

2. This is that Book or this is the Book (which you prayed for, or which was promised to you).

Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.

A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.

The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.

The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.

Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.

The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."

The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Else­where in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)

The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the con­clusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).

Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.

The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.

The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.

It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.

The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).

The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).

To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.

The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),

The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).

2:158; 31:6.

23:2; 28:68; 87:15; 91:10.

Important Words:

المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).

The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).

Commentary:

The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.

7:36; 20:124.

Important Words:

خوف (fear) is derived from خاف i.e. he feared. خوف denotes fear about the future. یحزنون (shall grieve) is derived from حزنwhich means, he felt regret, grief, and sorrow. حزنه means, he made him sorrowful. حزن (grief) generally, though not always, relates to what is past.

Commentary:

As Adam was to become the progenitor of a great race and the harbinger of a new era, a timely announcement was made to mankind through him that they should be prepared to receive guidance from their God from time to time. Thus the verse holds out the promise that among the descendants of Adam there would continue to appear great souls who would invite people to truth and guidance, and that those who followed such holy persons would attain salvation. Their hearts would be so filled with the true faith that they would enjoy peace and tranquillity of mind in all circumstances. No fear about the future or regret about the past would trouble them, as they would attain nearness to God and their hearts would be to them a paradise.

26:194, 195.

See 2:90.

Important Words:

جبریل (Gabriel) is a compound word made up of جبر (גבך) which in Hebrew means a man or a mighty man or a hero, and ایل (א ל) which means God (Hebrew-English Lexicon by William Geseneus, Boston, 1836. Also see Bukhari, chap. onTafsir). The latter word occurs in many combinations (e.g. in the word Ishmael in Gen. 16:11 which means "God heareth" or "God has heard"). In Arabic, which is the mother of Hebrew, the word جبر means, mending a broken thing; giving a poor man so liberally as to make him well off; a brave man. The word ایل is either derived from the Arabic word الله (God) or from the root آل, the active participle from which is آئل meaning Controller or Ruler, i.e. God (Aqrab). Ibn ‘Abbas relates that the other name of جبریل is عبدالله i.e. the servant of God (Jarir), which is simply another rendering of the word جبریل. Thus the angel جبریل (Gabriel) is so called because he is the servant of God; he is the strong and brave servant of God; he looks after the repairing or reformation of the universe, he bestows God’s bounties on mankind and is a liberal giver.

In Islam جبریل has been described as the chief among the angels (Manthur) and was therefore selected by God to be the bearer of the Quranic message, the best and the last شریعة (Law) to descend from Heaven. Many commentators consider that جبریل (Gabriel) is synonymous with روح القدس (the Spirit of Holiness) spoken of in the Quran and the Hadith. Similarly, Gabriel has been spoken of as روح الامین (the Trusty Spirit) in the Quran (26:194).

Commentary:

The Jews had been invited to believe in the Quran, but they refused to accept it (v. 92 above) on the ground that it was said to have been brought by Gabriel while, according to them, the bearer of Divine Revelation was Michael, and not Gabriel (Musnad). The function of Gabriel, as we learn from the Bible, is to convey the messages of God to His servants (Dan. 8:16; 9:21; and Luke 1:19, 26. It is strange that Gabriel is mentioned in the Old Testament for the first time in Daniel and not earlier). The Quran, as the verse under comment points out, assigns the same function to Gabriel. But in some later writings of the Jews, he is described as "the angel of fire and thunder" (Enc. Bib. under Gabriel).

Such was the idea of the Jews in the days of the Holy Prophet. They looked upon Gabriel as an angel of wars, calamities and hardships (Jarir under 2:98). Muslim historians tell us that this idea had such a firm hold on the minds of the Jews that when they were told that the bearer of the Quranic revelation was Gabriel, they said: جبریل ذالك الذی ینزل بالحرب والقتال والعذاب- عدونا i.e. "Gabriel is the angel who is associated with war and bloodshed and punishment. He is our enemy." By saying this, they meant that they would not believe in a revelation brought by Gabriel (Musnad). The reason why the Jews bore enmity to Gabriel seems to be that they had fallen on evil days and as, according to them, Gabriel was the angel of war and punishment, therefore they ascribed their misfortunes to him. There is no doubt that the Talmudic traditions and the Targums were the origin of this notion which gained such a firm footing among Jews; otherwise originally the Bible declares Gabriel to be the angel of good tidings and of the Divine Word. It is evident that with the lapse of time legends and myths grew round the original truth, which was subsequently lost; and the Jews clung fast to their erroneous belief, which stood in the way of their accepting the Quran or, for that matter, any revelation coming through the agency of Gabriel.

The Quran has, in the verse under comment, brought forward four arguments in refutation of the Jewish plea for rejecting the Quran:

Firstly, that no angel can bring down any revelation unless he receives direct command from God. Hence the angel who brings the revelation, whether he is Gabriel or Michael or any other, is only a vehicle for the Divine Word; and even if Jewish tradition associates an angel with calamities, it cannot call into question the authority from which his message originates.

Secondly, that the revelation sent down to the Prophet of Islam is مصدق (in fulfilment) of the previous Books and in it all the prophecies about the promised Lawgiver contained in the earlier Scriptures find their fulfilment, which is a clear proof of its Divine origin.

Thirdly, that when it is practically established that the teachings of the Quran are a guidance for mankind, its acceptance becomes binding upon all right thinking men.

Fourthly, that the Quran contains teachings which, besides being right, are also بشری (bearers of glad tidings) to its followers and harbingers of God’s mercy and favours. Such revelation should not be rejected simply for the reason that it has been brought down by Gabriel.

2:186; 3:4; 8:42; 21:49; 25:2.

2:287; 5:7; 22:79.

22:38.

Important Words:

رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).

القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.

Commentary:

The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?

As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.

The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.

Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.

The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.

The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.

The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.

The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.

The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.

The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.

To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).

2:54, 186; 8:42; 21:49; 25:2.

5:96; 14:48; 39:38.

Important Words:

ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).

Commentary:

The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.

For an explanation of the term مصدق (fulfilling) see 2:42.

After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.

5:98; 27:92; 28:58; 29:68; 106:4, 5.

Important Words:

بکة (Becca) is the name given to the valley of Mecca. The word is probably derived from بك. They say بکه i.e. he pushed him into a narrow and crowded place. بك عنقه means, he dealt blows on his neck and broke it. تباك القوم علی الشیء means, the people crowded round the thing. The valley of مکة (Mecca) is called بکة (Becca) probably on account of the crowding of the people there, or because it used to break the necks of the tyrants (Aqrab). The word بکة (Becca) is also considered by some to be the same as Mecca, its م having been changed into ب. These two letters are interchangeable as in لازم and لازب.

Commentary:

See note on 2:128 with regard to the antiquity of the Ka‘bah.

In this verse, the Quran draws the attention of the People of the Book to the antiquity of the Ka‘bah in order to point out that the real and original centre of God’s religion is the Ka‘bah, those adopted by Jews and Christians being of later origin. Just as certain foods which Jews abstained from were not originally forbidden but came subsequently to be held unlawful, similarly their Qiblah was not the original Qiblah but was adopted as such at a subsequent time.

5:16; 36:70.

2:3, 186; 31:4.

24:35.

Commentary:

The pronoun ھذا (this) may be taken to refer to (1) the Quran, or (2) the verse immediately preceding, or (3) the subject of repentance discussed in the foregoing verses.

The word متقین (God-fearing or righteous) does not here necessarily apply to Muslims only. It extends to all persons who earnestly desire to guard against things that are fraught with danger to their souls and who take heed of their spiritual good. It is only such persons as are likely to benefit by admonition.

6:92; 7:155.

2:42.

5:46, 48.

Important Words:

ربانیون (godly people). See 3:80.

احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).

استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).

Commentary:

In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?

The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.

It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.

2:88; 57:28.

3:51; 61:7.

Commentary:

The words, We caused Jesus, son of Mary, to follow in their footsteps, show that, like the Prophets who preceded him, Jesus also was a follower of the Law of Moses, the Gospels being only an exposition of selected teachings of the Torah suited to those times.