Topic: Enjoins Good, Forbids Evil

26:227; 61:3, 4.

Important Words:

تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).

تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).

بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).

Commentary:

The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?

The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.

2:190.

76:9.

9:4; 13:21.

2:215; 6:43; 7:95.

49:16.

Important Words:

البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).

ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).

الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).

الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.

الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).

Commentary:

The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.

The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).

According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"

The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.

The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.

The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.

As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.

After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.

3:111, 115; 7:158; 9:71; 31:18.

Commentary:

The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.

The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.

As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).

The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.

Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.

2:144.

3:105, 115; 7:158; 9:71; 31:18.

Commentary:

The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).

The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.

The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.

It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.

3:105, 111; 9:71.

21:91; 23:62; 35:33.

59:9.

5:9; 11:90.

Important Words:

الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).

القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.

آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.

Commentary:

The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.

The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.

All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.

The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.

The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?

The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).

3:105,111; 7:158; 9:112; 31:18.

2:4.

2:44.

8:2.

Commentary:

Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.

33:36.

3:105,111,115; 7:158; 9:71; 31:18.

Important Words:

سائحون (who go about in the land serving Him) is the plural of سائح which is the active participle from ساح which means, it flowed. They say ساح الماء علی وجه الارض i.e. the water flowed or ran freely on the surface of the earth. ساح فی الارض means, he went or journeyed through the land for the purpose of devoting himself to the service of religion, etc. سائح means, one who journeys through or goes about the land as a devotee or otherwise; one who goes forth or journeys through the land to war against disbelievers or to seek knowledge; one who fasts much and keeps to the mosques (Lane).

Commentary:

The present verse, which is a continuation of the previous one, shows that it is the Companions of the Holy Prophet and those who follow them righteously that are meant here.

The noble qualities of believers, as mentioned in the verse under comment, have been put in order of merit. The first stage of spiritual development is that of توبة i.e. repentance of one’s sins. The second stage is that of عبادة i.e. Divine worship, which implies that after having repented of his sins, a Muslim becomes resigned to the Will of God. The third stage is that of حمد i.e. glorifying God, which means that a Muslim is not only resigned to the will of God, but he praises and glorifies Him even in adversity.

The fourth stage pertains to the attribute of سائح which means that in this stage a believer forsakes his home for the sake of God and devotes his whole attention to Him. The fifth spiritual stage which a Muslim attains is that of راکع which signifies that he begins to serve God with all his soul and body, every part of his body being dedicated to His service. See also note on 2:44. In the sixth stage the believer becomes a ساجد (one who falls prostrate before God) which symbolizes the highest stage of nearness to God, when a believer not only severs, as it were, his connection with the world, but also loses his ownself, and throws himself on the earth, mixing with the dust. The Holy Prophet is reported to have said that in the attitude of prostration a believer is in a position of extreme nearness to God.

When a true believer has reached the stage of ساجد i.e. close nearness to God, his next duty is to bring the straying sheep into the fold of the Master. So now he becomes God’s preacher, enjoining what is good and forbidding what is evil. This is the seventh stage to which a true Muslim can and should rise. The next, and in a way the final, stage is that of God’s Khalifah, i.e. Divine Reformer, which is referred to in the words, "Who watch the limits set by God," i.e. those who are, as it were, the guardians of the Law of God. The expression الحافظون لحدود اللّٰه may also mean, those who strictly observe the ordinances of God.

Commentary:

The verse lays down some principles of universal application:

Firstly: Those true servants of God are entitled to receive God’s help, power and authority to use it for the good of humanity who do their duty to God and man, and are devout and God-fearing, who help their fellow beings with all the means at their disposal and not only themselves live righteous lives but exhort others to lead good and useful lives and abstain from evil.

Secondly: Any nation or people who seek to receive Divine help and rise to power and influence should act upon these principles.

Thirdly: a nation or people on whom God confers power and dominion continue to enjoy these blessings so long as they observe these principles. To this sublime principle another verse of the Quran also refers, viz. "Verily, Allah changes not the condition of a people until they change their own condition" (13:12).

The verse incidentally implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it in ameliorating the lot of poor and downtrodden people and in establishing peace and tranquillity in their dominions and should particularly respect and protect places of worship. It also shows that the Companions of the Holy Prophet were granted power, dominion and wealth because they lived up to the principles enunciated in this verse and that when they attained power and wealth they used it in the service of humanity.

9:71.

Commentary:

After belief in the Oneness of God and in His attributes, becomes firmly rooted, man naturally feels attracted towards Him and wishes to worship Him, which in the form of Prayer is most essential for his spiritual development. And after he himself becomes true and sincere votary of His Creator, man’s next duty lies in reforming his fellow-beings. But as soon as he enters upon this noble but very arduous task difficulties and impediments bar his way. He is told, in the verse, to put up with all sorts of hardships and privations that lie in the way of the discharge of his great duties. This is the significance of Luqman’s exhortation to his son "to endure patiently whatever may befall thee."

Commentary:

In this and the preceding two verses secret societies such as Freemason Lodges, etc. have been condemned, but the condemnation is not unreserved or unqualified. There may be secret conferences held for good purposes. It is the object or motive of a particu1ar conference that determines its nature. In the present verse the believers have been allowed to hold secret conferences only to promote good and righteous causes.