Topic: Preaching

10:100; 11:119; 18:30; 76:4.

31:23.

Important Words:

الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.

العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).

Commentary:

The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.

The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.

The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.

2:102.

Commentary:

The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.

2:138.

Commentary:

This verse tells us that though man can sacrifice his worldly interests for the sake of others, yet he cannot so sacrifice his beliefs and religious principles. In religious matters our duty is only to show people the right path and exhort them to follow it; but we should not ruin or wrong our souls for their sake. It cannot profit mankind nor ourselves if we lose our own soul in trying to save others. The body may be sacrificed but not the soul. Christians abandoned some of the fundamental principles of their religion, hoping to win over certain heathen nations to Christianity. But in doing so they lost the truth and struck a very bad bargain.

The verse, however, should not be understood to mean that we should not preach the truth to others, and should confine our attention to saving our own souls only and have no thought for others. In fact, the Quran enjoins upon every Muslim to try his utmost to make others see truth, because firstly, it is our duty to propagate truth; and secondly, placed as we are, we cannot properly save ourselves unless we also save those among whom we live. What the verse, therefore, means is that our duty is only to preach truth to others. If they accept it, well and good; but if, in spite of our efforts, they refuse to be weaned from their evil course, their rejection of the truth will do us no harm. But in no circumstances should we compromise our principles in order to win others over to our way of thinking. That would be ruining our own souls to save others.

There is a hadith to the effect that once the Holy Prophet explained this verse as meaning that you should preach truth under all circumstances but when you see that the person to whom you preach truth persists in following his own evil inclinations and does not listen to you, then your duty will have ended by your having preached to him the truth, and in this case his evil practices would do you no harm, if only you yourselves scrupulously follow the truth (Tirmidhi, ch. on Tafsir).

The words, He who goes astray cannot harm you when you yourselves are rightly guided, may also mean that if you do the right sort of preaching and try to find the right way of approach to a person and even then he does not accept the truth, then his going astray will not harm you and you will not be held responsible for it. In this case, the words, when you yourselves are rightly guided, would mean, "if you succeed in finding out the right way of preaching and put in the right sort of effort".

Commentary:

This verse clearly establishes the fact that war with idolaters was not undertaken to force them to embrace Islam, because, according to it, even when a state of war existed idolaters were to be permitted to come to the Muslim camp or the Muslim headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conveyed to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of allowing compulsion for the propagation of its teaching.

2:4; 8:4; 14:32; 27:4.

41:35.

Important Words:

وجه (favour). See 2:113, 116 & 6:53.

عقبی الدار (reward of the final abode). عقبی is derived from عقب for which see v. 7. عقبی means, end; the last or latter part or state; consequence, result or issue; recompense or requital or reward; that which is given in exchange for something (Lane).

Commentary:

The verse gives four more signs of the men endowed with understanding referred to in v. 20: (1) They observe صبر i.e. they abstain from sin, are steadfast in virtue and do not give way to impatience and wailing, which, as explained under 2:156, is the meaning of this word. They do all this with a view to winning the favour and pleasure of God, and not in the pursuit of any selfish or sectional interest, or from natural weakness i.e. their patience is not born of cowardice, but is due to a desire to please God even when they have the power to take revenge. (2) They observe Prayers regularly and with all the necessary conditions, which means that their connection with God does not lack permanence and constancy. (3) They spend out of what God has given them openly and in secret to meet the needs of the poor and the destitute. (4) They repel evil with good, which means that they do good deeds so that others may imitate their example and forsake evil. They are not content with the mere preaching of good, but themselves set a good example and thus seek to undermine evil. An alternative meaning is that they preach the doing of good, and in this way make evil die and disappear.

The words, repel evil with good, also mean that men of understanding do "good" deeds with the object of removing "evil" i.e. they neither insist on retaliation regardless of the nature of the offence or the suitability of the punishment nor do they persist in unqualified forgiveness but follow the course best suited for the eradication of evil. They resort to retaliation if it serves the purpose and to forgiveness if forgiveness is calculated to bring about the desired result. In short, they cut at the very root of "evil" by whatever method is "good" in the circumstances. The words repel evil with good, may also mean that they do not meet "evil" with "evil," but always observe justice and never forsake the path of equity and justice in dealing with evil.

The word عقبی (reward) is generally used in a good sense. The word الدار (the abode) refers to the next world; for it is the next world that is the real abode of man, the present world being only a temporary place of residence. Hence the expression لھم عقبی الدار means, "they shall have a good end in the life to come."

41:35.

6:118.

Important Words:

The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).

Commentary:

The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.

The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.

The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.

The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.

As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.

Important Words:

لعله (that haply he might). لعل when expressing hope or fear is not used with regard to God. Hope or fear combined with expectation expressed by لعل pertains sometimes to the speaker and sometimes to the person spoken of and sometimes to the addressee. In the verse under comment it expresses hope on the part of Moses and Aaron meaning that they should preach the Divine Message to Pharaoh hoping that he might accept it. When used about God it signifies certainty. See also 2:22 & 11:13.

Commentary:

The verse teaches a two-fold lesson to religious teachers and preachers. A religious teacher must use gentle language when preaching his Message. He should also show due respect to those whom God has endowed with worldly honour or whom He has placed in the seat of authority.

Important Words:

منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.

Commentary:

Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.

Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.

The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.

13:23; 16:126; 41:35.

Commentary:

In the preceding two verses we were told that punishment was about to overtake disbelievers and that at the time of that punishment the Holy Prophet would be far away from the scene of punishment. In the present verse, however, the Prophet is enjoined that as long as he is with disbelievers he should patiently bear up with all the abuse and persecution to which he is subjected and should return good for evil.

Incidentally, the verse points to a very noble principle inculcated by Islam for the moral progress of a Muslim and also for the establishment and preservation of peace and harmony among individuals and nations. The subject has been dealt with at some length in 16:91 and 42:41 where light is shed on all the different stages of the moral development of man. Briefly, there are three stages of man’s moral development, viz. of عدلi.e. doing good to others to the extent or measure of the good received from them; of إحسان which means the doing of more good than the good received or doing good without receiving any good; and of إیتاء ذی القربی which consists in doing good not in return of any good received, but as prompted by natural impulse. This is one aspect of moral development of man which the Quran has dealt with in 16:91. But there is another equally important aspect and the Quran has not omitted to deal with it also. Compared to the above-mentioned three different ways in which a Muslim is enjoined to conduct himself when he does good to other people, the Quran enjoins upon him a parallel conduct when he receives an injury. He may return evil to the extent and measure of the injury he has received or he may punish the evil-doer if he is in a position to do so but the punishment should, under no circumstances, exceed legitimate bounds. Moreover, the punishment is to be resorted to only if this course is calculated to produce wholesome effect upon the aggressor party. This is the significance of the words, the recompense of evil is evil like it (42:41). The Quran, however, prefers and recommends that forgiveness should be shown to the evil-doer. This is the meaning of the words, but whoever forgives and amends, his reward is with Allah (42:41). But a Muslim who has attained to a very high moral standard is enjoined not only to forgive the person who has done him some wrong but also to do him a good turn in addition. This is the significance of the verse under comment and this is the high moral standard of conduct expected of a Muslim by Islam. Islam enjoins the repelling of evil with evil or with forgiveness or with a kind return, which of the three courses is calculated to conduce to the moral good of the wrong-doer, or the good of the injured person or to the good of human society at large.

Commentary:

This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).

It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.

38:87; 42:24.

Important Words:

إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.

Commentary:

The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.

Commentary:

It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his message and give up their evil ways. He is also reported to have told his daughter Fatimah, his aunt Safiyya and other members of his household that no relationship with him but only their own righteous deeds would save them from Divine wrath (Bukhari, Kitabut-Tafsir).

13:23; 23:97; 41:35.

Commentary:

The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.

Commentary:

The verse sums up the subject matter of the Surah. The Holy Prophet is told that he did not have the remotest idea that he would ever be made the bearer of the Divine Message but now that he has actually been entrusted with the great and difficult task of preaching the truth, he should 'call mankind to God' and like a great soldier fight his way to success.

16:126; 23:97; 41:35.

Commentary:

The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.

Commentary:

There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.

13:23; 16:126; 17:54; 28:55; 29:47.

Commentary:

As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.