Topic: Allah Enjoins

2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.

Important Words:

تجزی (shall serve as a substitute) is derived from جزی which means, he or it sufficed; he rendered satisfaction; he paid; he requited or recompensed. The expression جزی ھذا من ھذا or جزی ھذا عن ھذا means, this stood in the place of that, or this served as a substitute for that (Lane & Aqrab).

شفاعة (intercession) is derived from شفع which means, he provided a thing, which was alone, with another, or he joined up a single thing with another, so as to make it one of a pair or couple. The Arabs say کان وترا فشفعته i.e. it was a single thing and I joined to it another and made it one of a couple. According to Ar-Raghib الشفع signifies the adjoining a thing to its like; thus the word has the significance of likeness or similarity also. Then the verb شفع has come to mean, he interceded, because the person who intercedes for another attaches, or, as it were, joins or links up the latter to himself and thus uses his influence in his favour. Thus شفع لفلان اوفی فلان الی الامیر means, he interceded for such a person with the prince; he requested or prayed the prince to help or show favour to such a person on the ground that he was attached to him as a relation or friend or follower, etc. شفاعة therefore means, interceding or praying for a person to the effect that he may be shown favour or that his sins may be passed over, on the ground that he is connected with the intercessor or is like or similar to him, it being also implied that the petitioner is a person of higher position than the one for whom he pleads and is also connected with him with whom he intercedes, (Aqrab, Mufradat, Lane & Lisan).

عدل (ransom) means: (1) equity or justice (2) equal compensation; (3) fair and equitable ransom (Aqrab).

Commentary:

The verse is important. God addresses the Israelites, who claimed to be the progeny of the Prophets, saying that though it was a fact that they were descended from holy personages and He had shown special favour to them inasmuch as He had exalted them above other peoples of the age, yet as they repeatedly broke His covenant and had begun to lead wicked lives and had finally rejected the Promised Prophet, who had made his appearance in fulfilment of the prophecies contained in the Bible, they no longer deserved His blessings, but had, on the contrary, become the object of His wrath and must be prepared to render an account of their deeds. The verse under comment calls upon the Jews to prepare themselves for the Day of Retribution when they would stand alone before God and there would be none to intercede for them or help them in any other way. The fact that they were descendants of holy persons would be of no avail, nor would any substitute or ransom be accepted from them. It would indeed be a dreadful day for those who reject God’s Messengers; for on that day nothing but one’s own deeds would count.

As a criminal can count on four possible means of securing his release, God has mentioned all those means and has made it clear that none of them will avail him on the Day of Reckoning. The first idea that comes to the mind of a culprit is to prove that the offence alleged to have been committed by him was legally not committed by him at all. It was either committed by somebody else or, if it was in fact committed by him, it was committed at the instigation of another person, or another person undertook to shoulder his burden. Thus the culprit tries to secure his release by throwing the blame or the responsibility on somebody else. In view of this plea, the Quran says that (on the Day of Judgement) no soul shall serve as a substitute for another soul. If a person is really sinful, the blame will surely lie on his own head and will, by no means, be shifted to another person. Everyone will bear his own cross and there will be no atonement in the sense of one man serving as a substitute for another.

The second possible way of escape when a criminal fails to shift the responsibility to another person, is for him either to try to secure the intercession of an influential person in his favour or to enter a plea that he is related to some big personality and hence is entitled to special treatment. In reply to this, the Quran says, nor shall intercession be accepted for it. As explained above, the word شفاعة here has a twofold significance: (a) that no influential person shall be allowed to intercede for a culprit; and (b) that no culprit shall himself be allowed to put in the plea that he is related to an influential person.

The third possible means of release is for the culprit to try to secure his freedom by paying a ransom. With regard to this the Quran says, nor shall ransom be taken from it.

Finally, when a criminal sees that all other means of escape have failed, he thinks of using force and getting his release by violence. With regard to this, the Quran says: nor shall they be helped, i.e. they shall find no helpers against God.

The Quran mentions these things not by way of threat but to make the Jews realize that they should not entertain false hopes. The only way open to them was to accept the Holy Prophet whom God had raised for their own good.

Here arises a very important question. What is the teaching of Islam about شفاعة (intercession)? Does Islam hold it to be quite useless and unlawful, as would appear from the verse under comment, or does it hold certain forms of شفاعة to be useful and lawful and others to be useless and unlawful? From the teachings of the Quran and the Hadith it appears that the latter view is correct and we proceed to discuss it accordingly. It should be stated at once that the word "intercession" is a very imperfect rendering of the word شفاعة. It conveys only a part of the meaning of شفاعة and that too very imperfectly.

As explained under Important Words, the root meaning of the word شفاعة is to attach or connect or join a thing, or, for that matter, to connect or join oneself with another thing or person so as to form a pair or a couple on the basis of similarity. The Quran uses the different derivations of this word in no less than 29 different places and in all of them the root meaning of the word is retained in one form or another. The word is used in the sense of "intercession" because the person who intercedes for somebody must have a twofold connection:

Firstly, he must have a special connection with the being or person with whom he wishes to intercede, for without such connection none dare intercede nor can intercession be fruitful.

Secondly, he must also have a special connection with the person for whom he intercedes, because none can think of interceding for a person unless he is specially connected with the latter and is akin or similar to him.

In religious terminology شفاعة means intercession with God by a holy man for a sinful person. Here too the twofold connection referred to above is essential. The holy person who intercedes with God must have a special connection with Him, enjoying His special favour and being very near and dear to Him. On the other hand, he should also have real connection with the person on whose behalf he wishes to intercede; for without such connection he cannot be properly moved to intercede nor can his intercession carry much weight with God. In fact, the intercessor, on the essential basis of the aforementioned double connection, approaches God saying, as it were, "My God, I come to Thee with a special request, knowing that Thou art well pleased with me and that I enjoy Thy special favour. Here is an erring man who is sincerely connected with me but in moments of weakness he has stumbled and faltered. But as Thou art kind and good to me, O Lord, be Thou kind also to this sinful servant of Thine and pardon him his sins". This is what may be termed the essence of شفاعة as taught and, held lawful, by Islam.

From the above significance of the word it is apparent that true شفاعة is governed by the following conditions:

(1) He who intercedes must be very near and dear to God enjoying His special favour.

(2) The person for whom he wishes to intercede must have a true and real connection with him.

(3) The person in whose favour intercession is to be made must be a good person overall, only casually tempted to sin in moments of weakness; for it cannot be entertained for a moment that a habitually wicked one can enjoy a true connection with a holy person.

(4) Intercession must always be made with God’s permission; for it is God alone Who knows (a) whether a so-called holy person really stands near and dear to Him, and (b) whether the person for whom intercession is being made is truly and sincerely connected with the holy man making the intercession, for there is many a connection which looks sound and genuine from outside but is rotten from within.

(5) Each and every intercession is not necessarily lawful or fruitful. Only that intercession is lawful which fulfils all the requisite conditions.

The above view finds clear corroboration in the Islamic teachings. For instance, the Quran says: And fear the day when no soul shall serve as a substitute for another soul at all, nor shall any ransom be accepted from it, nor any شفاعة(intercession) avail it, nor shall they be helped (2:124). This verse is addressed to the Jews and signifies that, as they have rejected the Holy Prophet and thus failed to form the most important of spiritual connections, therefore no other connection or intercession will avail them on the Day of Judgement. This makes it clear that شفاعة can avail only those who accept the Messenger of the day. It cannot avail those who, by rejecting a Messenger of God, rebel against divine authority. As such people fail to form the connection that they are called upon to form, no question of شفاعة arises.

Again the Quran says: On the Day of Judgement شفاعة (intercession) shall not avail any person except him for whom God grants permission and with whose word (i.e. with whose expression of faith) He is pleased (20:110). This verse throws light on three very important points:

(a) That if, on the one hand, there are some whom شفاعة (intercession) will not avail, on the other hand, there are others whom it will certainly avail.

(b) But it will avail only those for whom God grants special permission.

(c) That such permission will be granted only in the case of those sinners whose faith at least is sound, i.e. their ایمان(faith) is true and well-founded; only in اعمال (practice) they sometimes show weakness.

At another place the Quran says: Who is he that will intercede with God except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases (2:256). This verse supplies the reason for the principle adduced in the verse quoted above. God’s permission is necessary because His knowledge alone is perfect and it is only He Who knows whether the twofold connection essential for شفاعةreally exists, i.e. (1) whether the holy person wishing to intercede really enjoys the special relation with God required for such intercession and, (2) whether the person for whom he wishes to intercede is truly and sincerely connected with him.

To illustrate the above point, we may well quote an incident in Noah’s life. At the time of the great Deluge, he saw that his son had been caught by the surging waves and was going to be drowned. Thereupon he turned to God, saying that the drowning boy was one of his family whom God had promised to save. Upon this God sharply reprimanded him, saying, He is surely not of thy family; he is indeed a man of unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become one of the ignorant (11:47). This verse beautifully illustrates the philosophy of شفاعة. In a moment of great uneasiness of mind Noah interceded for his son with God but forgot to ask for His permission, whereupon God reminded him that though the boy was his son in the physical sense, he was not one in the true spiritual sense and was therefore not entitled to شفاعة which has its basis in spiritual kinship.

Having briefly explained the nature and conditions of شفاعة, we now come to the question: How many forms of شفاعة are there? A study of the relevant Quranic verses and of the attendant facts reveals that شفاعة is of three kinds:

(1) Firstly, there is the verbal شفاعة which has been interpreted as "intercession". In this form of شفاعة a holy person actually prays to God on the basis of his special connection with Him that a sinful person who is truly connected with him may be granted forgiveness or that, for that matter, a person suffering from some disease or misfortune may be restored to health or saved from the attending misfortune. In this case "intercession" is really a form of prayer but it makes a stronger appeal and is much more efficacious. For, whereas a prayer is simply a request made to God, شفاعة(intercession) is a prayer reinforced by the twofold connection referred to above. The شفیع (intercessor) appeals to God in a special way because (a) he enjoys God’s special favour, and (b) the person for whom he intercedes is truly and sincerely connected with him. This twofold connection gives intercession a strength that is lacking in an ordinary prayer. The intercessor, so to speak, says to God "My God, if Thou holdest me dear, then be Thou kind also to this sufferer who is dear to me." Such a prayer, if offered with God’s permission, most forcefully moves the mercy of God and is sure of acceptance.

(2) Secondly, there is the form of شفاعة which, though verbal, yet is offered not in the form of a prayer but merely as a simple statement expressive of the relation between the intercessor and the person for whom he intercedes. Sometimes, it happens that through fear of God or through modesty the intercessor does not make an intercession in the form of a direct request or prayer but simply expresses the relation existing between him and the person for whom he wishes to intercede, leaving the conclusion to be drawn by God Himself. A case in point is that of Noah’s intercession for his son referred to above. Noah did not actually pray for his son but simply drew God’s attention to their relationship: My Lord, verily my son is of my family and surely Thy promise is true (11:46). These are Noah’s words. It is a clear case of شفاعةalthough the actual form of prayer is wanting.

(3) Thirdly, there is the شفاعة which is neither made in the form of a prayer nor expressed in words. It simply consists in the practical existence of the twofold relation necessary for شفاعة. In fact, in this case the relationship itself is spoken of as شفاعة. For instance, the Quran speaks of the Jews saying لا تنفعھا شفاعة i.e. on the Day of Judgement no شفاعة shall avail them (2:124). Here شفاعة is used simply in the sense of connection. God means to say that as the Jews have refused to connect themselves with the Holy Prophet of Islam, therefore no other connection will avail them. Their being counted among the followers of Abraham or Moses or David, etc., will be of no avail to them. In this sense a Prophet of God is a شفیع or intercessor for all his true followers without distinction. Everybody who establishes a true connection with him is saved while others perish. In this sense God also is a شفیع for those who connect themselves with Him are saved, while others who remain disconnected are ruined.

Now the question arises, Why has God instituted شفاعة at all? The answer is as follows:

Firstly, شفاعة in the sense of good association is the very essence of spirituality. All spiritual progress depends on a good spiritual contact. A soul not in contact with God is lost and, for that matter, a soul not in contact with the Prophet of the day, who represents God on earth, is also lost. The Quran says, he who forms a good connection will reap the benefit thereof and he who forms an evil connection will suffer the loss attached thereto (4:86). Thus the need and the usefulness of شفاعة in the sense of a good connection is self-evident and one need not say much about it. But when we come to شفاعة in the sense of intercession, an explanation seems called for. When all depends on true belief and right actions, why should the necessity of intercession arise at all? Even a cursory thought leads to the conviction that this question, which has misled many, arises from the misleading conception of the word "intercession" as ordinarily understood. Unprincipled men go about interceding for criminals with unprincipled judges, thus thwarting the very ends of justice. Islamic شفاعة is far from this. It is not a mere intercession but is an adjunct of the principle of true belief and right actions. According to Islam only that person is entitled to شفاعة who is sincerely connected with the Prophet of the day, is true in faith and earnestly tries to live a righteous life according to the teachings of Islam. But, being weak, he sometimes stumbles. There is nothing inherently wrong with his connection with the Prophet, which is pure and true; only an occasional stumbling in practice makes him fall short of the prescribed standard. God entitles such a one to شفاعة and that also by His special permission; and when the Knower of all things considers one to be deserving of forgiveness, who is there to object that the case is not deserving? The Islamic شفاعة is, in fact, only another form of repentance. For what is توبة (repentance) but reforming a broken connection or tightening up a loose one? But whereas the door of repentance is closed with death, the door of شفاعة remains open. Moreover, شفاعة is a means of the manifestation of God’s mercy and God says رحمتی سبقت غضبی i.e. "My mercy is stronger than My anger" (Bukhari). Thus شفاعة (intercession) is based on the manifestation of God’s mercy; and as God is not judge but مالك (Master), there is nothing to stop Him from ex­tending His mercy to whomsoever He pleases.

Yet another reason why شفاعة has been allowed by Islam is that by this means God honours His Prophets. It is indeed a great honour that He should allow a person to intercede with Him.

It has been objected by some Christian critics of Islam that the doctrine of شفاعة is likely to encourage people to commit sins. Nothing can be farther from the truth. The شفاعة as allowed by Islam should encourage people to strengthen their connection with the Prophet rather than weaken it. As sin is nothing but a product of weakness in the spiritual connection, شفاعة and sin really stand poles apart and it is sheer ignorance to suggest that the doctrine of شفاعة, whose very conception rests on the soundness of man’s connection with God and His Prophet, encourages one to sin. On the contrary, it is the Christian doctrine of Atonement which throws open the floodgates of sin; for, unlike Islamic شفاعة the doctrine of Atonement is based on the un­natural conception that one man can bear the sins of another. But of this, more will be explained later when we come to the relevant verses.

Now we come to the last question in this connection, i.e. who will be شفیع (intercessor) on the Day of Judgement? This question has given rise to much controversy and consequently much misunderstanding. Let it be said up front that Islam does not confine شفاعة (intercession) to one person only; for, according to the Islamic conception of شفاعة every holy person whose connection can materially influence the spiritual condition of a man is virtually a شفیع for him. All Prophets are therefore شفیع but they are شفیع only in their own respective spheres. Abraham is a شفیع for those who followed him and Moses is a شفیع for those who followed him and so on. But with the advent of the Holy Prophet of Islam, all other connections have come to an end; for the message of the Holy Prophet is for all time and all mankind. Even the present-day followers of Moses or Jesus cannot turn to these Prophets for شفاعة, because spiritually they are now under the regime of the Holy Prophet of Islam, the regimes of the previous Prophets having come to an end. As a matter of fact, as explained by the Quran itself, the real شفیع is God alone. Says the Quran: There is no helper nor شفیع (intercessor) for you except Allah; will you not then ponder? (32:5) Now as God alone is the real شفیع i.e. He is the One connection with Whom really matters, the Prophets of God become شفیع in a secondary way only. Whosoever among the Prophets represents God on earth at a particular time and in a particular place becomes a شفیعfor the people of that time and that place. From this it follows that the Prophets of God who passed before Islam were شفیع for their own followers and in their own time only; with the advent of Islam the period of their شفاعة came to an end. Now the Prophet of Islam is the only شفیع for all times and all peoples. Being a perfect image of God he is (1) the perfect شفیع and, having a universal mission he is (2) the universal شفیع; and having cancelled all previous connections he is now (3) the only شفیع (peace and blessings of God be on him). For proof of the fact that the Holy Prophet has himself put forward the above claim, the reader is referred to a hadith where the aforesaid distinction of the Prophet on the Day of Judgement is most vividly set forth (Muslim ch. on Iman).

See 2:49.

See 2:49.

Commentary:

This verse appears to deal with the same subject which has already been dealt with in 2:49; but on comparing the two, an interesting point of difference emerges. In the former verse the word شفاعة (intercession) is put before the word عدل (ransom), whereas in the present one the order has been reversed. The reason for this change is that, in his endeavour to save himself, it is natural for man to adopt a course which is least expensive and entails minimum amount of hardship. Failing this, he tries to adopt other measures. In other words, man has recourse to offer a ransom only when he finds that he cannot gain his release without offering it. In verse 2:49 this natural order is maintained and intercession is put before ransom. But after that verse, many transgressions of the Israelites have been brought to light, especially their opposition to the Prophets, so now they could not rely much on intercession, and naturally felt constrained to think of offering a ransom first. Hence, the order observed in the former verse has been reversed in the latter. For a discussion of the subject of شفاعة etc. see note on 2:49 above.

96:5.

4:30.

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.

The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.

The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.

The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.

In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.

The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.

5:9; 7:30.

Commentary:

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

4:130.

Important Words:

طاب (as may be agreeable). طاب الشیء means, the thing was or became pleasing, delightful, agreeable or delicious. طابت به نفسی means, my mind or my soul became pleased and satisfied with it. طاب العیش لفلان means, life became pleasant and free from cares for such a one. طاب عن الشیء نفسا means, he willingly parted with the thing (Aqrab & Lane).

مثنی (two) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; or he turned one part of it upon another. ثنیsignifies the repetition of a thing, doing it one time after another, or a thing or affair done twice. مثنی means اثنان اثنان i.e. two and two; two and two together; or two at a time and two at a time. Similarly, ثلاث means, three and three; three and three together; or three at a time and three at a time; and so is the meaning of رباع (Lane & Aqrab). The expression مثنی و ثلاث و رباع would thus mean, two at a time, or three at a time, or four at a time.

تعولوا (do injustice) is derived from عال which means:(1) he had a family or a large family; (2) he sustained and supported the family; (3) he was or became poor; (4) he acted unjustly and wrongfully, or he deviated from the right course.

Commentary:

The verse is important inasmuch as it permits polygamy under special circumstances. Islam allows (though it certainly does not enjoin) a man to have more than one wife up to four at a time. As the permission concerning polygamy has been given in connection with the subject of orphans, it should be taken to be primarily based on the question of the care of that much-neglected class of society. There are cases when the interests of orphans can best be protected by marrying one or more wives from among the female wards or from other women as the exigencies of circumstances may require. This can generally happen in one of the following cases:

(1) A man has a number of orphans, including girls, to look after. He is unmarried and there is danger of his falling into temptation. In this case he should marry one or more girls, as the case may be, from among his wards and thus protect himself from falling into sin or from betraying his trust and acting wrongfully towards his wards.

(2) He is married, but his wife fails to treat the orphans properly. He may in such a case also marry one of his female wards so that they may have a good and separate home of their own.

(3) Some of his younger relations, e.g., brothers or sisters, become orphans, and he finds that he or his existing wife cannot properly look after them. In such an eventuality, he may marry a suitable woman of mature age who may treat them like a mother. It is on record that in similar circumstances Jabir, a young man and one of the Holy Prophet’s distinguished Companions, married a widow of mature age and when the Prophet asked him why he had not married a young girl, Jabir replied that he had done so that his wife might look after his brothers and sisters who were left orphans by the death of his father. The Holy Prophet was much pleased at this act of Jabir and prayed for him (Bukhari, ch. on Buyu‘).

(4) If a person is afraid that the orphans under his care being strangers to him, he may not treat them as kindly as he should do, he may establish direct relationship with them by marrying one of the female wards.

(5) If a person has a large number of orphans under his care and he finds that he cannot do full justice to them without marrying more wives than one, he is permitted to do so to the limit of four.

The words, two or three or four, signify that the last number marks the utmost limit. It is related that after this verse was revealed, the Holy Prophet asked those of his Companions who had more than four wives to keep any four of them they liked and divorce the rest, so that the number might not exceed four (Tirmidhi, ch. on Nikah).

A general note on polygamy is appropriate here. Though the verse mentions polygamy in connection with the subject of orphans, yet other situations may also arise in which polygamy may become a necessary remedy for many social or moral evils.

If only the objects of marriage be considered, the permission of the Quran to its followers to wed more wives than one, appears to be not only justifiable but in some cases desirable and even necessary; nay, in such cases it may become positively injurious to the best interests of individuals and of the community not to take advantage of this permission. According to the Quran, the objects of marriage are four, i.e. (1) protection against physical, moral and spiritual maladies; (2) peace of mind and the availability of a loving companion; (3) procreation of children; and (4) widening of the circle of relationship.

With respect to the first-mentioned object, the Quran says: "And allowed to you are those beyond that, (i.e. the cases mentioned in the earlier verses) that you seek them by means of your property—marrying them properly (and guarding yourselves against animal passions) and not committing fornication (and not indulging in unrestricted gratification) (4:25). The word محصنین occurring in the verse quoted above is derived from احصان which means, to seek protection from the attacks of an enemy by entering into a fort. Thus Islam regards marriage as a sort of fort, or a means of protection against moral and spiritual diseases. With respect to this object the Quran further says: They (your wives) are a garment for you and you are a garment for them (2:188). Now, the dress of a person serves a threefold purpose: (1) It protects him against the inclemency of weather; (2) it serves as an embellishment and adornment; and (3) it covers one’s private parts and any defects that may be in one’s physical formation. With respect to the second object the Quran says: And of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them and He has engendered love and tenderness between you (30:22). About the third object it says: Your wives are a tilth for you so approach your tilth when and how you like (2:224).

Now every one can easily conceive that one or all of the above-mentioned four objects of marriage, i.e. (1) protection against physical, moral and spiritual diseases; (2) procreation and propagation of the human race: (3) company of a life-long and loving companion and (4) widening of the circle of relationship are, sometimes, not realized in the case of one wife only. It is a hard fact which cannot be denied that there are persons whose sexual instinct is too strong to be satisfied with one wife. This is a physical necessity inherent in man and it is playing with fire to make light of this, the most powerful of all physical instincts. The only sane and proper course open to a man whose sexual powers are abnormally strong is to marry another, if one wife does not satisfy him. Such cases may be rare, but you cannot ignore their existence altogether. And a perfect religious system, as Islam claims to be, has to provide for the physical and spiritual requirements of all sorts of people. Again, if the wife of a person becomes a permanent invalid or suffers from a contagious disease, the object of marriage is certainly defeated if such a person does not marry another wife. Indeed, no course is left to him but either to contract another lawful marriage or, failing successfully to combat the attacks of his passions, to lead a dissolute life. And an ailing wife cannot make a good companion either, because, however worthy of regard and com- passion she may be, her company cannot give peace of mind to her husband in all respects. In the third instance, if the wife of a person happens to be barren, the natural and perfectly legitimate desire of the husband to have an issue to succeed him and perpetuate his name remains unfulfilled in the absence of a polygamous marriage. It is to meet the requirements of all such persons that Islam has allowed the contraction of plural matrimonial relations. If, however, in any of these cases a husband divorces his first wife, it would be a shame and disgrace for him. For instance, in the case of an invalid wife it would mean that he lived with her as long as she was whole and deserted her at a time when she most needed his protection. The only honourable course in such a case would be to look after the diseased wife tenderly and marry another woman who may fulfil the functions of a wife.

It will thus be seen that the objects of a polygamous marriage are, to a certain extent, the same as those of a monogamous marriage. When one or all of those objects are not realized by a monogamous marriage, a polygamous marriage becomes a necessity and is allowed. There are, however, other reasons which may also render it necessary for a person to have one or more wives in addition to the one whom he dearly loves and who also fulfils the objects of marriage. Those reasons are: (a) to protect orphans; (b) to provide husbands for marriageable widows and (c) to supplement the decreasing manhood of a family or community.

It is manifestly clear from the verse under comment in which permission is given to marry more wives than one that polygamy is resorted to particularly with a view to taking under one’s protection orphans left unprotected. The verse clearly states: If you fear that you will not be fair in dealing with orphans (under your protection), then marry of women as may be agreeable to you, two or three or four; and if you fear you will not deal justly (between your wives) then marry only one. The words hint that the mother of such orphans as are left in the guardianship of a person should preferably be married by him so that he should become directly related to, and more intimately connected with, them and thus become more interested in their welfare than he otherwise could be.

Again, the Quran says: And marry widows from among you (24:33). To provide husbands for widows is thus another object which the institution of polygamy fulfils. Muslims were perpetually engaged in fighting in the time of the Holy Prophet. Many fell in wars and left behind widows and orphans without near relations to look after them. The preponderance of women over men and an exceptionally large number of orphans with no one to look after them, which is the inevitable result of war, necessitated that to save the Muslim society from moral degeneration, polygamous marriages should be encouraged. The last World War also vindicated this useful institution of Islam. It left an abnormally large number of young women without husbands. Indeed, the great preponderance of females over males in the west, due to the appalling loss of manhood caused by the War, is responsible for the present awful laxity of morals which is eating into the vitals of western society. Young girls fail to get suitable husbands. But natural passions must be satisfied. The result is dissolution and depravity. In view of the moral depravity prevailing in many countries, who has the hardihood to deny the wisdom of the Islamic institution of polygamy? Many indescribable moral and physical evils have arisen in the west as the result of this preponderance of women over men, the only proper remedy for which is polygamy.

The institution of polygamy is also intended to meet the serious situation that follows in the wake of a war, when, besides other aspects of decline, the manhood of a nation becomes so depleted as to threaten national destruction. The fall of birth-rate, which is a potent cause of the decay of a people and from which some Western countries are badly suffering, can be effectively remedied only by resorting to polygamy. The West will never recover from the terrible moral and social diseases from which it is suffering as well as from the appalling numerical decline facing certain countries and communities unless, setting aside all false notions and false sentiments, it submits to the Islamic injunctions about polygamy. It is a sacrifice demanded of men and women alike—a sacrifice in which personal and passing sentiments are required to be partly ignored for the wider and permanent interests of whole communities and countries.

8:28.

Important Words:

امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).

Commentary:

As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.

The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.

The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.

The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).

5:49.

Commentary:

The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.

The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.

4:4.

Important Words:

یستفتونك (they seek of thee the decision of the Law) and یفتیکم (gives you His decision) are both derived from فتو or فتی i.e.he was or became youthful, or he was in the prime of life. فتا الرجل means, he surpassed the man in فتوة i.e. in generosity. افتاه فی الامر means, he made known or explained to him the decision of the Shari‘ah respecting the matter; or he gave him an answer stating the decision of the Law respecting a question. استفتیت الفقیه فی الامر means, I asked or sought of the jurist or the lawyer or the learned man the decision of the Shari‘ah respecting the matter. فتوی therefore means, an explanation or notification or pronouncement of the decision of the Law in some dubious or difficult matter given by a jurist or a lawyer or a man learned in religious Law. استفتاء means, asking or seeking of a jurist or a lawyer or a learned man the decision of the Law (Shari‘ah) in a certain dubious or difficult matter (Lane & Aqrab). The expression إفتا rendered in the verse as gives you the decision, is also sometimes used in the sense of permitting or giving permission, as in the well-known hadith الاثم ماحك فی صدرك وان افتاك الناس i.e. a sin is that which pricks in thy mind even if people should say that it is permissible (Lisan). In this case the Quranic clause الله یفتیکم rendered as, Allah gives you His decision, may also be translated as "Allah gives you permission".

Commentary:

The verse which has been differently translated is considered to be a rather difficult one. The decision spoken of in the clause, Allah gives you His decision, refers to what follows in the succeeding verses, i.e. 4:129-131.

The allusion in the words, that which is recited to you in the Book, is to verse 4:4 in the beginning of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately discharge. ‘Umar, the Holy Prophet’s Second Successor, would not allow the guardians of wealthy and handsome orphan girls to marry them but would insist on better husbands being found for them. On the other hand, if they were not so wealthy or handsome, he recommended them to their guardians for marriage so that, being acquainted with their defects and weaknesses, they might overlook their shortcomings and deal kindly with them. For further instructions about good treatment of orphans; see 4: 6, 7.

Generally speaking the clause, Allah gives you His decision regarding them (women) and so does that which is recited to you in the Book concerning the orphan girls, means that some instructions about women have already been given in the Quran and other instructions follow.

5:9.

Important Words:

اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).

Commentary:

As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.

The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.

The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.

2:141, 284.

Commentary:

See collective note on 5:109 below.

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.

4:37; 17:24.

17:32.

6:121; 7:34.

Important Words:

املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).

Commentary:

The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.

It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.

The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"

The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.

The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.

The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.

The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.

Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.

4:11; 17:35.

17:36; 26:182-183; 55:10.

2:287; 7:43.

5:2; 16:92; 17:35.

Commentary:

Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.

Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.

After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.

After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.

It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.

4:41; 27:90; 28:85.

Commentary:

The verse beautifully illustrates how the mercy of God transcends and predominates over His wrath or punishment. A good deed is like a good seed that brings forth a produce ten times its number and even more, (2:262; 4:41; 10:27-28; also Tirmidhi, ch. on, Fasting), whereas an evil deed is counted as only one deed. The verse also throws light on the fact that where there are to be rewards and punishments, there must be a law and a system. There can be no rewarding or punishing without a law.

4:59; 16:91; 57:26.

Important Words:

مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.

Commentary:

We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.

The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.

7:160.

Commentary:

The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.

16:37; 35:25.

Commentary:

It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.

The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.

39:48.

34:34.

Important Words:

اسروا (they will conceal). اسرہ gives two contrary meanings: (1) he concealed it; (2) he manifested or revealed it, or he made it known (Lane).

Commentary:

Man is so made by nature that punishment has two different effects on him. It increases the obstinacy and refractoriness of some, while it renders others humble and docile. But the punishment inflicted by God is never such as to produce doubtful results. Its effect is straight and certain. It breaks the pride of the arrogant. The reason of the difference between the punishment inflicted by God and that inflicted by man is that the latter affects only the body, man having no power to inspire the heart with awe, while the former affects both the body and the heart. The verse purports to say that when God’s punishment overtakes men, it strikes awe into their hearts and they become prepared to save themselves by making every sacrifice in their power, and, as it always descends on the right person and on the right occasion, men realize its justice and therefore become repentant and begin to bring about a real change in their lives.

The verse may have another meaning also. God’s punishment descends only on those who oppose His teachings. Such people have no high ideals. They are mean and niggardly and it is only their base desires that prompt them to oppose the truth. Thus the verse purports to say that those on whom God’s punishment descends are incapable of manifesting any magnanimity of heart, and in time of trouble seek to save their skins by sacrificing anything, even their personal or national honour, which men of high ideals always try to save even at the cost of their lives. This, the verse hints, is evidence of their being in error; for if they had been in the right, they would not have stooped to such meanness. See Important Words.

The words اسروا الندامة (they will conceal their remorse) may also be rendered as, "they will manifest or express their remorse."