Topic: Doing Good

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

Important Words:

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

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

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

Commentary:

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

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

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

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

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

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

2:255; 14:32; 47:39; 57:11; 63:11.

Commentary:

As the successful prosecution of war required money, the Faithful are here exhorted to spend in the cause of Allah so that the war which they have been bidden to wage in the defence of their faith may be conducted with efficiency.

The clause, and cast not yourselves into ruin with your own hands, does not mean, as supposed by some ignorant people, that Muslims should spare themselves and do nothing that may endanger their lives. On the contrary, it means that if Muslims will not spend money freely to carry on the war properly, they will be casting themselves into ruins with their own hands; for in that case the enemy will continue to persecute them and will one day wipe them out of existence. This interpretation is borne out by the sayings of some of the Companions themselves (Dawud, Tirmidhi & Jarir).

The clause, and do good, surely Allah loves those who do good, may have four meanings: (1) Either it means, do not spend money yourselves only but give it to your proper brethren also so that they too may be able to take part in the war. (2) Or it means, do not be unjust or cruel to your enemies in your eagerness to bring the war to a speedy end, for Allah loves those who are good to others. Elsewhere the Quran says: Let not the enmity of a people incite you to be unjust. Be just (to all) for that is nearer righteousness, (3) Or it means, think well of your Lord, i.e. do not think that if you spend your money under God’s commandment, He will suffer you to come to ruin thereby. Or (4) it means, perform your duties well and fulfill your obligations faithfully and efficiently. The latter two meanings are supported by the saying of the Companions of the Holy Prophet also (Jarir).

2:144.

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

Commentary:

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

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

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

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

Important Words:

العافین (those who pardon) is derived from عفو which means, to obliterate or remove traces of a thing (Aqrab). See also 2:188. A man is said to exercise the quality of عفو when he obliterates from his mind, or totally forgets, the sins or mistakes committed against him by others. When used with reference to God, the word signifies not only obliteration of sins but also obliteration of all traces thereof.

Commentary:

The verse describes three stages of dealing with other people. In the first stage, a spiritual wayfarer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does a suitable act of kindness to him and bestows some favour upon him. These three stages are well illustrated by an incident in the life of Hasan, son of ‘Ali and grandson of the Holy Prophet. A slave of his once committed an offence, and Hasan became very angry and decided to punish him. Thereupon, the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand and stood still where he was. Then the slave recited the second part, i.e. and pardon men. Hearing this, Hasan promptly complied with the divine behest by saying, "Go, I pardon thee". Then the slave recited the last part of the verse, i.e. and Allah loves those who do good. In obedience to this command of God, Hasan at once set the slave free, saying, "You are a freeman and may go where you like" (Bayan, i. 366).

Commentary:

The verse does not mean, as may be wrongly inferred, that if a person believes and does good works, he can take any food. On the contrary, it purports to lay down a condition the observance of which can secure a person against using a forbidden food, i.e. a food which is calculated to do him physical or spiritual harm. The condition is that he should fear God and believe and do good works; and it is evident that those who really fear God and believe in Him and do good works can never think of eating forbidden food. Indeed, a person may eat anything, if his partaking of it leads to his becoming pious and God fearing; and it is clear that such food, the eating of which makes a person pious and God-fearing, cannot but be pure and clean, for it is only clean food which can bring about such a result.

Two important principles emerge from this verse: (a) that the things of this world having been made for the use and benefit of man are, as a rule, pure and clean; the forbidden things being only exceptions; (b) that clean and pure food exercises a beneficial influence on man’s spiritual development, while unclean and impure food produces an adverse effect upon it.

Moreover, the verse lays down three stages of spiritual progress for believers. In the first stage, believers fear God and believe and do good works, while in the second stage they fear God and believe, their belief being at this stage so strong as to become a natural and constant source of good works which become, as it were, part and parcel of their belief, and in the third and final stage they fear God and do good to others which is not possible without perfect belief and good works, the mention of both of which has consequently been here left out as being understood. Thus, the words "and do good works" have been omitted in the description of the second stage, while the words "and believe" have been replaced with the words "and do good" in the description of the third stage.

It should be noted that the expression اتقوا (fear God), which has been repeated three times in the verse under comment, is peculiar to the Arabic language and gives a very vast meaning, the root idea underlying the word being "to be ever watchful and to be ever taking God for shelter" (see 2:3). Similarly, the expression احسنوا (do good) is very vast in its significance, for which see 2:113.

21:91; 32:17.

Commentary:

The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.

The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.

The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him.

50:36.

75:23, 24.

Important Words:

الحسنی (the best reward) is derived from حسن which means, he became good, beautiful or pleasing. الحسنی is the feminine of الاحسن and means, that which is better or best; the good ultimate state or condition appointed for the Faithful; Paradise; victory; sharpness or keenness or activeness (Aqrab & Lane). See also 7:181.

یرھق (shall cover) is derived from رھق. They say رھقه i.e. he or it covered him, or came upon him or reached or overtook him or drew near to him. The expression لایرھق وجوھھم قتر means, there shall not come upon or overspread their faces blackness, or darkness. رھقتنا الصلوة means, the time of Prayer came upon us (Lane).

قتر (darkness) is derived from قتر (qatara) which means, (1) it (meat, etc.) exhaled its scent, smell or odour; (2) it was barely sufficient. They say, قترت النار i.e. the fire smoked. قتر علیه رزقه means, his means of subsistence were straitened or made scanty. قتر (qatarun) means, dust, the dust of an army; a dust-colour overspread with blackness; blackness or darkness. قتر (qatrun) means what is barely sufficient to sustain life (Lane & Aqrab).

Commentary:

Since the word الحسنی means, a happy end, victory, keenness and activeness, the Arabic clause rendered as, For those who do good deeds there shall be the best reward, would mean that believers will come to a happy end; that they will attain success, and that God will make them keen and active.

The word زیادة (yet more) signifies that believers will have God Himself as their reward, the word الحسنی (also meaning the view or vision of God) confirming that inference.

Important Words:

ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).

Commentary:

In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord.