Topic: Al-‘alim (All-Knowing)
View Aspects
وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ
2:143; 26:29; 55:18.
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
2:143; 26:29; 55:18.
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
e
2:143; 26:29; 55:18.
78
78本节经文体现了一个预言, 即伊斯兰教将先在东方传播, 并在末期的日子里开始传入西方。
a
2:143; 26:29; 55:18.
122
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
b
2:143; 26:29; 55:18.
138
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
وَإِذْ يَرْفَعُ إِبْرَٰهِۦمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
14:41.
14:41.
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
14:41.
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
b
14:41.
a
14:41.
134
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
a
14:41.
146
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ
22:33.
صفا اور مروہ مکہ میں دو پہاڑیاں ہیں۔
بِھِمَاکے معنے یہاں فِیْھِمَاکے ہیں‘ یعنی ان دونوں پہاڑیوں کے درمیان اِدھر سے اُدھر اُن قواعد کے مطابق جو سنت سے ثابت ہیں دوڑے۔
مدینہ کے لوگ صفا اور مروۃ کے درمیان سعی کرنے کو گناہ سمجھتے تھے (تفسیر کبیر جلد دوم ص ۳۰۷)۔
22:33.
As-Safa and Al-Marwah are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. These hills stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special care of her and her son, Ishmael, on the other. A visit to these hills deeply impresses the pilgrim with the love, fidelity to and power, of God.
The words, whoso does good beyond what is obligatory, do not refer to Hajj (Greater Pilgrimage), which under certain conditions is obligatory on every Muslim once in a life-time, but to ‘Umrah (Lesser Pilgrimage) which is not obligatory but only supererogatory. The words may also be considered to refer to any additional pilgrimage which a Muslim may perform, after he has performed the obligatory one.
22:33.
Important Words:
الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.
شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).
حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).
اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).
تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).
Commentary:
To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.
The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).
The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.
As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses.
e
22:33.
1
صفا اور مروہ مکہ میں دو پہاڑیاں ہیں۔
2
بِھِمَاکے معنے یہاں فِیْھِمَاکے ہیں‘ یعنی ان دونوں پہاڑیوں کے درمیان اِدھر سے اُدھر اُن قواعد کے مطابق جو سنت سے ثابت ہیں دوڑے۔
3
مدینہ کے لوگ صفا اور مروۃ کے درمیان سعی کرنے کو گناہ سمجھتے تھے (تفسیر کبیر جلد دوم ص ۳۰۷)۔
a
22:33.
165
Important Words:
الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.
شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).
حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).
اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).
تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).
Commentary:
To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.
The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).
The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.
As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses.
a
22:33.
184
As-Safa and Al-Marwah are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. These hills stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special care of her and her son, Ishmael, on the other. A visit to these hills deeply impresses the pilgrim with the love, fidelity to and power, of God.
185
The words, whoso does good beyond what is obligatory, do not refer to Hajj (Greater Pilgrimage), which under certain conditions is obligatory on every Muslim once in a life-time, but to ‘Umrah (Lesser Pilgrimage) which is not obligatory but only supererogatory. The words may also be considered to refer to any additional pilgrimage which a Muslim may perform, after he has performed the obligatory one.
فَمَنۢ بَدَّلَهُۥ بَعْدَمَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
1
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
188
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
205A
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
وَإِنْ عَزَمُوا۟ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
2:230; 33:50; 65:2.
With this verse begins the discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But the right is to be exercised only on very rare occasions and in exceptional circumstances.
2:230; 33:50; 65:2, 3.
Important Words:
الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).
عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).
Commentary:
If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.
With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances.
b
2:230; 33:50; 65:2.
166
从这节经文起开始讨论伊斯兰教的离婚法令。根据这一法令, 如果合乎法律需要, 那么, 丈夫有权和妻子离婚。不过这种权利只能在非常少的场合以及特殊情况下才能使用。
a
2:230; 33:50; 65:2, 3.
234
Important Words:
الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).
عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).
Commentary:
If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.
With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances.
a
2:230; 33:50; 65:2.
276
With this verse begins the discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But the right is to be exercised only on very rare occasions and in exceptional circumstances.
وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
2:191; 4:85.
2:191; 4:85.
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.
2:191; 4:85.
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
a
2:191; 4:85.
251
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
304
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.
لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
31:23.
10:100; 11:119; 18:30; 76:4.
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
10:100; 11:119; 18:30; 76:4.
31:23.
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
10:100; 11:119; 18:30; 76:4.
31:23.
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
31:23.
g
10:100; 11:119; 18:30; 76:4.
197
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
198
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
1
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
2
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
3
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
4
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
5
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
6
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
263
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
319
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
320
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
2:266; 30:40.
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
2:266; 30:40.
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
200
在以前的许多经文中指出, 安拉给予死后的民族以应得的新生命, 这是安拉的一个法则, 并且拿以色列人的情况作为一个实例说明。经文中还进一步指出, 伊布拉欣的后裔将振兴四次, 以色列子孙和伊司马仪子孙各振兴两次。为了给穆斯林许约的振兴作准备, 安拉重新用民族进步的方法, 并且劝勉信者们为安拉的事业慷慨地花费。
a
2:266; 30:40.
268
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
330
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
ٱلشَّيْطَٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
2:170; 24:22.
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
See 2:170; 24:22.
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
205
这节经文消除了恶魔的恫吓: 为安拉的事业慷慨花钱会使人贫穷; 相反, 它着重宣告, 如果有钱人不把钱慷慨地花在善事上, 结果会使国家 فَقْر (Faqr), 也就是说, 国家的经济将困难, 道德将衰落。因为社会上经济情况欠佳的成员的需要如果不能适当得到满足的话, 他们会被引诱去采取 فَحْشَاء (Fahsha’, 罪恶和不道德) 的手段来赚取他们的生活费用。
1
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
a
See 2:170; 24:22.
275
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
338
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
339
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
48:30.
اَحْصَرَہٗ: حَبَسَہٗ عَنْہُ (اقرب) یعنی کسی کام سے اسے روک دیا۔ پس معنے یہ ہوئے کہ جولوگ دوسرے مشاغل سے روکے گئے ہیں اور صرف اللہ تعالیٰ کے دین کی خدمت میں لگے ہوئے ہیں یا یہ مطلب ہے کہ فی سبیل اللہ یعنی دینِ الٰہی کے کاموں پر انہیں سب کاموں سے فارغ کرکے لگا دیا گیا ہے۔
48:30.
Circumstances sometimes compel people to remain confined to a place where they are unable to earn their living. Such persons particularly deserve help from the better off members of the community. Two kinds of people particularly fall under this category; (a) Those who voluntarily remain attached to a Man of God, never quitting his company in order to benefit spiritually from it. (b) Those, who being confined to hostile environments, are deprived of necessities of life.
Sima means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
The verse incidentally praises those self-respecting persons who abstain from begging and implies the impropriety of begging, as the words, Ta‘affuf (abstaining from an improper or unlawful thing) and Ilhaf (with importunity) indicate. The Holy Prophet has condemned begging.
Khair means, wealth; abundant wealth; wealth honestly earned (Mufradat).
There are two categories of charity—obligatory Zakat and supererogatory (Sadaqah). Zakat is collected by the State from every Muslim possessing a certain amount of money or property and is spent by the State on the poor, the needy, and on orphans, widows and wayfarers, etc.; the recipients not knowing the real source of charity are beholden to no individual. Zakat is a State cheque and not charity. Sadaqah is voluntary and is given to individuals out of a desire to help them. It engenders feelings of sympathy among the well-to-do towards their poor brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
48:30.
Important Words:
ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).
تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).
سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).
Commentary:
Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.
People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.
The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).
The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.
d
48:30.
3
اَحْصَرَہٗ: حَبَسَہٗ عَنْہُ (اقرب) یعنی کسی کام سے اسے روک دیا۔ پس معنے یہ ہوئے کہ جولوگ دوسرے مشاغل سے روکے گئے ہیں اور صرف اللہ تعالیٰ کے دین کی خدمت میں لگے ہوئے ہیں یا یہ مطلب ہے کہ فی سبیل اللہ یعنی دینِ الٰہی کے کاموں پر انہیں سب کاموں سے فارغ کرکے لگا دیا گیا ہے۔
a
48:30.
280
Important Words:
ضرباً (move) is from ضرب. They say ضرب الشیء i.e. the thing moved. ضربه means, he struck or beat him with a sword or a stick, etc. ضرب فی الارض means, he set out on a journey through the country or he journeyed through it (Aqrab).
تعفف (abstaining) is derived from عف i.e. he abstained from doing what is unlawful or improper. تعفف in verb form also gives the same meaning with greater effort. عفة means, abstaining from the gratification of low desires. So تعفف means, abstaining from what is improper or unlawful (Aqrab).
سیما (appearance) is derived from سوم which is again derived from سام. They say سوم الفرس i.e. he branded the horse with some distinguishing mark or sign. سیما or سیمة or سومة means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
إلحافاً (with importunity) is derived from لحف. They say لحفه i.e. he covered him with a sheet or a blanket, etc. الحفه also gives the same meaning. الحف السائل means, the beggar begged with importunity, as if sticking to one like a covering (Aqrab & Mufradat).
Commentary:
Circumstances sometimes compel people to remain confined in a place where they are unable to earn their living. Such men deserve help from the better-off members of the community. Two kinds of people come particularly under this verse: (1) Those who voluntarily stick to a place owing to the love of a holy man and never quit his company so that they may listen to whatever he says and observe whatever he does and then impart the knowledge thus acquired to others. A remarkable example of persons of this class was Abu Hurairah, who embraced Islam only three years before the death of the Holy Prophet, but thereafter clove to the Mosque at Medina so that he might remain in constant contact with his beloved Master. The result was that he reported to the world a much larger number of the sayings and acts of the Holy Prophet than those reported by even such Companions as had embraced Islam long before him. (2) Sometimes a Muslim becomes confined to a place owing to the hostility of disbelievers and, being surrounded by persecutors, he has often to suffer extreme hardships and remain without the necessities of life. Such men are also among the fittest objects of help.
People generally help those who beg for help, ignoring those who need help but, through modesty or shyness, do not ask for it. The Quran exhorts Muslims not to confine their charity to those who beg, but also to look for those who are really needy and whom a sense of honour or modesty prevents from begging.
The words, thou shalt know them by their appearance, contain a tribute to the Holy Prophet, who is here spoken of as being able to know such persons as are in want but refrain from disclosing their needs to others; and believers are exhorted to follow the example of the Holy Prophet in this respect. Abu Hurairah relates a personal incident which beautifully brings out this characteristic of the Prophet. He says that one day he was suffering from extreme hunger but, as Islam did not approve of begging, he could not ask anybody for food, and at the same time he would not leave the Prophet’s mosque for fear of losing his company. At that time Abu Bakr happened to pass by and, in order to draw his attention to his own famished condition, Abu Hurairah asked him to explain a verse of the Quran which dealt with charity. Abu Bakr, failing to understand his real object, explained to him the verse and passed on. Then came ‘Umar, and the hunger-stricken Abu Hurairah approached him also with the request to explain the verse. ‘Umar too failed to catch his purpose and, explaining to him the verse, went on his way. The Holy Prophet, who at that time happened to be within hearing inside his house, opened his window and with a bowl of milk in his hand, called Abu Hurairah and smilingly asked him whether he was hungry. And, receiving a reply in the affirmative, he further asked him to invite all the seven men who happened to be present in the mosque at that time. Before handing the cup of milk to Abu Hurairah, the Holy Prophet offered it to those seven men who were also hungry like Abu Hurairah. All the seven drank milk out of the bowl but, says Abu Hurairah, it remained as full as ever. Then the Prophet gave it to Abu Hurairah who drank his fill. When Abu Hurairah could drink no more, the Holy Prophet took the bowl and drank the remaining milk (Tirmidhi ch. on Zuhd).
The verse incidentally praises those who abstain from begging and hints at the impropriety of begging as the words تعفف (abstaining from an improper or unlawful thing) and الحافا (with importunity) clearly indicate. The Holy Prophet greatly disapproved of begging and there are diverse sayings of his to that effect.
a
48:30.
346
Circumstances sometimes compel people to remain confined to a place where they are unable to earn their living. Such persons particularly deserve help from the better off members of the community. Two kinds of people particularly fall under this category; (a) Those who voluntarily remain attached to a Man of God, never quitting his company in order to benefit spiritually from it. (b) Those, who being confined to hostile environments, are deprived of necessities of life.
347
Sima means, a distinguishing sign or mark, or general appearance serving as such (Aqrab).
348
The verse incidentally praises those self-respecting persons who abstain from begging and implies the impropriety of begging, as the words, Ta‘affuf (abstaining from an improper or unlawful thing) and Ilhaf (with importunity) indicate. The Holy Prophet has condemned begging.
348A
Khair means, wealth; abundant wealth; wealth honestly earned (Mufradat).
349
There are two categories of charity—obligatory Zakat and supererogatory (Sadaqah). Zakat is collected by the State from every Muslim possessing a certain amount of money or property and is spent by the State on the poor, the needy, and on orphans, widows and wayfarers, etc.; the recipients not knowing the real source of charity are beholden to no individual. Zakat is a State cheque and not charity. Sadaqah is voluntary and is given to individuals out of a desire to help them. It engenders feelings of sympathy among the well-to-do towards their poor brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
9:34, 111; 63:11.
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
9:34, 111; 63:11.
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
d
9:34, 111; 63:11.
261
为了达到真正的信仰,--------一切至善中的精华和完好的最高形式,--------一个人必须准备牺牲他所心爱的一切。只有为安拉而献出自己最爱的东西, 才能达到善的最高阶段。不吸收真正的牺牲精神, 就不能获得高尚的道德 بِرّ (Birr)。
a
9:34, 111; 63:11.
379
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
b
9:34, 111; 63:11.
438
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
4:177.
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
4:177.
Father and mother both (Lane).
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
4:177.
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
314
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
b
4:177.
494
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
573
Father and mother both (Lane).
574
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
574A
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا
Commentary:
See note on the preceding verse.
542
Commentary:
See note on the preceding verse.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
761
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:35.
6:35.
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
6:35.
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
a
6:35.
857
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
901A
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
902
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.