Topic: Of Unbelievers

26:194, 195.

See 2:90.

Important Words:

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

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

Commentary:

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

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

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

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

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

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

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

58:6.

Important Words:

میکال (Michael) is the name of another angel who, like Gabriel, is also one of the chief angels. The word has been described, as being a combination of words, i.e. می کائیل or من کائیل which means, who as God? or who is like God? (Geseneus & Jew. Enc.); i.e. there is none like God, the angel Michael having been given this name owing to his being assigned the duty of establishing God’s Unity and Oneness in the universe. The Jews looked upon Michael as their favourite angel (Jew. Enc., also Jarir, under verse 2:98, 99). He was the guardian angel of the Israelites (Enc. Brit. under Michael). In Islam Gabriel is believed to be superior to Michael in rank, for whereas Gabriel is known as عبدالله Michael has been given the name عبیدالله, the word عبید being diminutive of the word عبد (Jarir, i. 329). In the days of the Holy Prophet, the Jews looked upon Gabriel as the angel of wars, calamities and hardships, whereas they looked upon Michael as the angel of peace and plenty and rain and herbage (Jarir & Kathir).

Commentary:

As an insult to a king’s agent implies insult to the king himself, so those who say unworthy things about any of the angels really find fault with God. The Quran, therefore, declares that the words of the Jews referred to in the preceding verse imply irreverence to God and opposition to His will, such as only an enemy of God could show. Angels constitute an important link in the spiritual chain and he who breaks even one link of the spiritual chain or manifests ill-will against any single unit of the spiritual system, in fact severs his connection with the whole system. Such a man deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment fixed for transgressors.

In this verse a general mention of God, the angels and the Prophets is followed by a specific mention of Gabriel and Michael. The reason is not far to seek. The Jews regarded Gabriel as their enemy. It is therefore particularly pointed out that enmity with Gabriel merits divine punishment. The name of Michael is also mentioned along with Gabriel’s so that no Muslim might take it into his head to retort to Jewish hatred of Gabriel by speaking ill of Michael, the favourite angel of the Jews.

3:119; 4:140, 145.

Important Words:

نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).

Commentary:

With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.

The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).

The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.

The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.

3:29; 4:140, 145.

9:47.

Important Words:

بطانة (intimate friends) is derived from بطن i.e. it was or became hidden. بطانة means a lining; an inner vest; a close and intimate friend or friends; a friend or friends to whom one reveals one’s secrets (Aqrab).

خبالا (corruption) is derived from خبل. They say خبله i.e. he made him or it corrupt or evil. خبله الحزن means, the grief affected and vitiated his reason. خبل الرجل عن کذا means, he confined the man and prevented him from it. خبالا means, corruption or bad condition whether of body or reason or actions; loss or deterioration; ruin or destruction; fatal poison (Aqrab).

عنتم (in trouble) is derived from عنت. They say عنت الشیء i.e. the thing became bad or corrupt. عنت فلان means, misfortune befell him and he got into trouble. عنت زید means Zaid met with a calamity and was ruined. عنت العظم means, the bone became weak and broke after it was in a good condition. عنت الرجل means, the man committed a sin (Aqrab). See also 2:221.

Commentary:

The words لایالونکم خبالا rendered as, they will not fail to corrupt you, may also mean: (1) they have no scruple in ruining you; (2) they leave no stone unturned to spoil your work; (3) they will do what they can to corrupt your religion; (4) they are always busy injuring you.

The words ودوا ما عنتم (they love to see you in trouble) may, in the light of the meanings given under Important Words above, mean: (1) they love to see you fall into calamity and misfortune; (2) they love to see you perish; (3) they love to see you become weak and broken; (4) they love to see you become sinful.

Obviously, this verse refers to avoiding such non-Muslims only as are at war with Muslims or such as seek to injure Islam in any other way. It does not require Muslims to have absolutely no relations with any non-Muslim. Elsewhere, the Quran says:

Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you out from your homes, that you be kind to them and deal equitably with them. Surely Allah loves those who are equitable (60:9).

2:15, 77; 5:62.

Commentary:

As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.

The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.

9:50.

Commentary:

The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.

The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.

2:240.

Commentary:

The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.

The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.

The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).

The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).

The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).

10:14, 15.

Commentary:

It appears from the Bible that, like the followers of other Prophets of God, the followers of Moses were made to bear additional burdens of which they complained to Moses (Exod. 5:21). To that complaint a reference is made in this verse.

The word "land" mentioned in the verse refer not to Egypt but to the Holy Land which had been promised to the Israelites and which they inherited in accordance with the promise. The word may also mean "the earth" generally.

Though primarily the address in the words, that He may then see how you act, is to the Israelites of the time of Moses, the words possess a much wider application. They apply with equal force to succeeding generations as well.

It is noteworthy that similar words have been used with regard to Muslims also (10:15) and, like the Israelites, they have been told that God would make them successors in the land and would bestow upon them Khilafat and dominion, and then He would see whether they acted righteously in the earth. This resemblance also shows that Muslim dispensation is a counterpart of the Mosaic dispensation and that a time was to come when Muslims also were to become corrupt like the Jews. It is to this tragic fact that a reference has been made in the prayer, "Make us not of those upon whom Thy wrath has descended" (see note on 1:7).

3:201.

2:273; 9:121; 64:18; 65:8.

Important Words:

رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).

Commentary:

This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.

It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.

The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.

Commentary:

This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.

2:191; 4:92.

Commentary:

This verse leaves no doubt as to the fact that Muslims were bidden to fight disbelievers only if they broke their covenant and attacked Islam with a view to injuring it. It also makes it clear that the object in fighting disbelievers was to make them "desist" from transgression.

The words, طعنوا فی دینکم (attack your religion), do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word literally meaning "to pierce with a spear."

The epithet, these leaders of disbelief, is here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called ائمة (leaders) because, firstly, they were among the first and the foremost to clash with Muslims and their example encouraged others; and, secondly, their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.

Commentary:

The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.

The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy

Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.

Important Words:

یشف (relieve) is derived from شفا. They say شفاہ من مرضه i.e. he cured him (of disease) and restored him to convalescence. شفیتهmeans, I relieved him from doubt. شفاہ عن المسألةmeans, he relieved him from doubt respecting the question. یشفیك ان قالmeans, he will please thee if he speaks, i.e. his speech will please thee (Lane).

Commentary:

The verse shows that the enemies of Islam had made themselves deserving of Divine punishment by their treacherous and wrongful conduct; and fighting was only a form of Divine punishment that had been prescribed for them, and it was inflicted on them after they had themselves started hostilities. It was most certainly not resorted to in order to compel them to embrace Islam.

27:84.

Important Words:

یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).

3:119; 4:145; 5:58.

17:77.

Commentary:

The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.

The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.

Commentary:

The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.

2:205.

Important Words:

مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).

Commentary:

In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.