ہُوَ

22:66; 31:21; 45:14.

7:55; 10:4; 41:10-13.

Important Words:

استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).

سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).

Commentary:

Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.

Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.

The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.

If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.

It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.

The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.

With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.

7:24.

20:123.

Important Words:

تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).

کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).

تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).

Commentary:

This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).

This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God some­times teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).

Important Words:

باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).

Commentary:

It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.

Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).

In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.

The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.

The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.

3:113.

2:91; 3:113; 5:61.

2:88; 3:22, 113, 184; 5:71.

Important Words:

فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).

مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).

یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)

Commentary:

In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.

God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.

The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.

The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).

The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.

It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.

62:9.

Commentary:

The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.

2:112.

2:146; 13:38.

Important Words:

ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).

اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).

Commentary:

The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).

3:134; 5:49; 35:33; 57:22.

Important Words:

وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).

استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).

خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).

Commentary:

This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.

The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.

The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.

The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.

The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.

The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.

2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.

Commentary:

As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.

The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.

Important Words:

المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).

اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).

اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).

یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).

Commentary:

After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.

The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.

The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.

The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.

3:124; 8:66.

Important Words:

نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).

الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).

جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.

Commentary:

Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.

The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.

The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.

3:3; 20:112; 25:59.

See 2:49.

20:111.

Important Words:

الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.

القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).

سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)

کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).

Commentary:

This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.

For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.

The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.

The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.

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.

See 2:256.

For the meaning of الحی and القیوم see 2:256.

Commentary:

The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.

These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.

Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.

22:6; 23:13-15; 39:7; 40:65; 64:4.

Important Words:

یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).

Commentary:

تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).

As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).

The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.

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.

5:9; 7:30.

Commentary:

The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.

Important Words:

کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).

زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.

المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).

Commentary:

Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.

The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.

2:76; 4:47; 5:42.

Commentary:

The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.

4:80.

Commentary:

The words, and you had inflicted the double of that, refer to the Battle of Badr, when 70 Meccans were killed and 70 taken captive. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had inflicted a double loss on the Meccans.

The fact that no Muslim was taken prisoner at Uhud demonstrates their high sense of honour. They preferred death to dishonour. They would die fighting rather than lay down their arms. Some of them were found killed on the battlefield with as many as eighty wounds on their bodies. How could such men allow themselves to be taken prisoner by the enemy? It is most significant that in all the different battles that were fought by Muslims till the time of ‘Uthman—and they were many and hundreds of thousands of men took part in them—the number of Muslim prisoners did not exceed a few hundred.

The expression, It is from your own selves, seems to contradict the succeeding verse where it is said, And that which befell you on the day when two parties met was by Allah’s command, and also 4:79, 80 where it is said: And if some good befalls them, they say, ‘this is from Allah’ and if evil befall them, they say, ‘this is from thee’. Say, All is from Allah. What has happened to these people that they come not near understanding anything? Whatever of good comes to thee is from Allah, and whatever of evil befalls thee is from thyself. On deeper reflection, however, no conflict or contradiction is found to exist for the different statements, apparently contradictory, have been made from different viewpoints. As for the real cause of man’s actions, both the good and evil actions are said to emanate from him, because he is their doer; but as it is God Who, as the final Judge, brings about the results of man’s actions, whether good or bad, they can equally be said to proceed from Him. In this sense, both the good and evil results of man’s actions would be attributed to God. Again, as God has created all things for our good and it is through their misuse that we suffer, therefore the evil that befalls us can legitimately be said to proceed from our ownselves. But when that evil is removed by the right use of the things provided by God and good results ensues, then that good must be attributed to God, for it is He Who had endowed things with the properties by the right use of which we benefit. In this sense, good results will be attributed to God and evil ones to man. Thus all the three assertions, though apparently contradicting one another, prove to be true.

4:38; 17:30; 25:68.

Important Words:

میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).

Commentary:

The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.

The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.

Commentary:

Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.

4:136.

5:3; 11:90.

Commentary:

As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.

The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.

The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.

5:73, 74.

See 3:190.

Important Words:

یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).

Commentary:

The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.

The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).

The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.

What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.