Topic: Sacrifice
View Aspects
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
2:44, 84, 111; 4:78; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
2:196,255,263,268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
اَلْغَيْب (Al-Ghaib) 意为:隐匿或看不见的东西; 没有看到过的, 不在或很远的东西 (Aqrab)。安拉、天使与最后审判日都是 اَلْغَیْب。而且, 用于 «古兰经»中的这个词, 却不是想像出来的与非真实的那些事物, 而是真实的而且是验证过的事物, 虽然没人见过 (32:7; 49:19)。因此, 不能错误地像某些批评 «古兰经» 的西方评论者那样认为伊斯兰教强迫它的信徒接受宗教方面一些不可思议的事物, 要他们盲目加以信仰。此词意指:虽然有些事物超越了人类感官的理解能力, 但它们可以用推理与体验的方法来证实。超感官的事物并不一定是无理性的事物。穆斯林受命信仰 “看不见” 的所有事物中, 没有一种事物是在推理范围之外的。世界上有许多事物虽然看不见, 但已为无可辩驳的论据证明其存在, 没有人能够否认这一点。
“他们固守拜功”, 这句话意为: 他们按规定的一切条件完成祈祷; اَقَامَ (Aqama) 的意思是, 他把那东西或那件事保持得井井有条, 或保持得很好 (Lane)。崇拜是人对主的内心关系的外在表现。而且, 主的恩惠既论及人的灵魂, 也涉及人的身体。因此, 在完全的崇拜中身体和灵魂都扮演其角色。如无此两者, 就不能保存崇拜的真实精神, 因为心中的崇拜虽为实质, 身体的崇拜只是外壳, 但外壳之不存, 何来实质。如外壳被毁, 实质也必遭毁灭。
رِزْق (Rizq) 的字意是:安拉赐给人的任何事物, 不论是物质的或非物质的, (Mufradat)。这节经文规定了三个指示, 并叙述了人类精神健康发展的三个阶段: (1) 他应信仰他眼睛看不见的以及他生理感官所感觉不到的许多真理, 因为这样的信仰表明他具有 تَقْوٰی 即敬畏的真正德性。 (2) 当他对创造宇宙以及其中奇迹般的顺序与安排有所反应时, 当作为这种反应的结果, 他深信创造主的存在时, 一种不可抗拒的、要与主真实结合的渴望支配了他。他才能在固守拜功中获得完成。 (3) 最后, 一位信者成功地建立了与他的创造主有充满生气的接触时, 他就感到内心有一种为他的同胞服务的迫切愿望。
2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
2:44, 84, 111; 4:78; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
Al-Ghaib means anything hidden or invisible; anything unseen, absent or far away (Aqrab). God, the angels and the Last Day are all al-Ghaib. Moreover, the word as used in the Qur’an does not mean imaginary and unreal things, but real and verified things, though unseen (32:7; 49:19). It is, therefore, wrong to suppose, as some Western critics of the Qur’an do, that Islam forces upon its followers some mysteries of Faith and invites them to believe in them blindly. The word signifies things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" in which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence.
The clause, "they observe Prayer," means, they perform their Prayers with all the prescribed conditions; Aqama meaning, he kept the thing or the affair in a right state (Lane). Worship is the outer expression of the inner relationship of man to God. Moreover, God’s favours surround the body as well as the soul. So, perfect worship is that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.
Rizq means, anything bestowed by God on man, whether material or otherwise (Mufradat). The verse lays down three directions and describes three stages for the spiritual well-being of man: (1) He should believe in the truths which are hidden from his eyes and are beyond his physical senses, for it is such a belief which shows that he is possessed of the right sort of Taqwa or righteousness. (2) When he reflects on the creation of the universe and the marvellous order and design which exist in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in the observance of Prayer. (3) Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow-beings.
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
2:44, 84, 111, 278; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
Important Words:
یؤمنون (who believe) is derived from امن i.e. he felt safe, or he placed his trust in. آمنه means, he rendered him safe; he trusted him. آمن به means, he believed him to be true, or he believed in him, or he trusted in him. آمن به means, he became submissive and obedient to him (Aqrab). Thus the word ایمان (belief) is the opposite of كفر (disbelief). It is particularly used with reference to God and other fundamental objects of faith.
الغیب (the unseen) is derived from غاب i.e. he or it became screened or invisible; he went far away and became separated. Thus غیب means, anything unseen, anything invisible or hidden, anything absent or far away (Aqrab & Lane). All objects of faith—God, the Angels, the Books, the Prophets and the Last Day—are unseen. A revealed Book is visible as a book, but the fact that it is a revealed Book is unseen. Similarly, we see the Prophet as a human being, but the fact that he has a mission from God remains unseen. The word غیب however, is not confined to objects of faith alone.
یقیمون (observe) is derived from اقام. They say اقام الشیء meaning, he set the thing up, or he set the thing erect or upright. اقامagain is derived from قام meaning, he stood erect, or he stood up, or he stood still. اقام الصلوة means, he performed his Prayers regularly (Aqrab). اقام الصلوة also means, he performed Prayers in accordance with all the prescribed conditions (Mufradat).
الصلوة (Prayer) is derived from صلی i.e. he prayed. The word gives different meanings with reference to different objects.When used about God, it means, He showed mercy to, or bestowed praise on; used about the angels, it means, they asked forgiveness for men, etc.; and used about man it means, he prayed. In Islam the word الصلوة has generally come to mean the prescribed form of Prayer (Aqrab).
رزقناھم (We have provided for them) is from رزق i.e. he provided or he gave. رزق means, a thing whereby one profits, or from which one derives an advantage; any article of food; any means of sustenance; anything bestowed by God on man, material or otherwise (Aqrab & Mufradat).
ینفقون (they spend) is derived from نفق. They say نفق الشیء i.e. the thing became spent up or reduced. انفق means, he spent freely and constantly so as to reduce his wealth (Aqrab & Mufradat).
Commentary:
In this verse three important qualities of a متقی (muttaqi) have been mentioned: (1) a believer in the unseen; (2) steadfast in Prayer; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Quran than to imagine that it demands from Muslims belief which reason and understanding do not support. The Quran strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23; 46:5; 30:36; 6:149, 150; 25:74).
Moreover, the word غیب used in the Quran does not mean, as assumed by some hostile critics, imaginary and unreal things, but real and verified things, though unseen (49:19; 32:7). It is, therefore, wrong to suppose, as Wherry has done in his Commentary, that Islam forces upon its followers some mysteries of faith and invites them to believe in them blindly. It is Christianity which forces on its followers mysteries like Trinity in Unity and the Sonship of Jesus, completely beyond human understanding and human reason.
The word غیب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this? Can life after death be denied because it remains unseen?
The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of a selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen.
Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26.
The second quality of متقی relates to actions. According to the different meanings of اقام الصلوة explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe Prayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescribed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133).
Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains certainty of knowledge which dispels doubt and helps to establish a real and living contact between him and his Creator.
There is a tendency to condemn institutional worship as useless and ceremonial. Worship, it is said, is an attitude of the mind and should be confined strictly to it. There is no doubt that attitudes belong to the mind and if the mind is corrupt, humility of the body can be of no avail. A person whose heart is unimpressed by the Majesty and Glory of God and who yet sings His praise is a hypocrite; but so also is the person who claims to accept a certain truth, yet his body and behaviour show no signs of it. When a person is in love, his face betrays a peculiar emotion when the beloved appears before him. Parents fondle and kiss their children and friends express their affection by visible movements. These demonstrations of affection are spontaneous, not assumed. It is, therefore, impossible that a man should love God and entertain a true longing for Him, but should not seek to express this love or longing by some outward acts; and this is the secret of all worship. Worship is the outer expression of the inner relationship of man with God. Moreover, God’s favours surround the body as well as the soul. Thus, perfect worship is only that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.
Besides other advantages, Prayers in congregation, as Muslim Prayers always are, foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but wholesomely impact the worshippers’ hearts.
Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e. standing with folded arms, bowing, prostrating, and sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one’s own words and one’s own way.
The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but also spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacities—in short, all that one may receive from God—must be devoted, partly at least, to the well-being of others.
The beneficiaries of this injunction are not confined to the poor alone. All who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: "Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to everyone his due" (Tirmidhi).
The verse, in short, lays down three directions and describes three stages for the spiritual well-being of man:
1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that proves he is possessed of the right sort of تقوی or righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under "belief in the unseen" which has special reference to God, Who is the source of all creation.
2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقام الصلوة or observance of Prayer.
3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him.
c
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
d
2:44, 84, 111; 4:78; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
e
2:196,255,263,268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
21
اَلْغَيْب (Al-Ghaib) 意为:隐匿或看不见的东西; 没有看到过的, 不在或很远的东西 (Aqrab)。安拉、天使与最后审判日都是 اَلْغَیْب。而且, 用于 «古兰经»中的这个词, 却不是想像出来的与非真实的那些事物, 而是真实的而且是验证过的事物, 虽然没人见过 (32:7; 49:19)。因此, 不能错误地像某些批评 «古兰经» 的西方评论者那样认为伊斯兰教强迫它的信徒接受宗教方面一些不可思议的事物, 要他们盲目加以信仰。此词意指:虽然有些事物超越了人类感官的理解能力, 但它们可以用推理与体验的方法来证实。超感官的事物并不一定是无理性的事物。穆斯林受命信仰 “看不见” 的所有事物中, 没有一种事物是在推理范围之外的。世界上有许多事物虽然看不见, 但已为无可辩驳的论据证明其存在, 没有人能够否认这一点。
22
“他们固守拜功”, 这句话意为: 他们按规定的一切条件完成祈祷; اَقَامَ (Aqama) 的意思是, 他把那东西或那件事保持得井井有条, 或保持得很好 (Lane)。崇拜是人对主的内心关系的外在表现。而且, 主的恩惠既论及人的灵魂, 也涉及人的身体。因此, 在完全的崇拜中身体和灵魂都扮演其角色。如无此两者, 就不能保存崇拜的真实精神, 因为心中的崇拜虽为实质, 身体的崇拜只是外壳, 但外壳之不存, 何来实质。如外壳被毁, 实质也必遭毁灭。
23
رِزْق (Rizq) 的字意是:安拉赐给人的任何事物, 不论是物质的或非物质的, (Mufradat)。这节经文规定了三个指示, 并叙述了人类精神健康发展的三个阶段: (1) 他应信仰他眼睛看不见的以及他生理感官所感觉不到的许多真理, 因为这样的信仰表明他具有 تَقْوٰی 即敬畏的真正德性。 (2) 当他对创造宇宙以及其中奇迹般的顺序与安排有所反应时, 当作为这种反应的结果, 他深信创造主的存在时, 一种不可抗拒的、要与主真实结合的渴望支配了他。他才能在固守拜功中获得完成。 (3) 最后, 一位信者成功地建立了与他的创造主有充满生气的接触时, 他就感到内心有一种为他的同胞服务的迫切愿望。
a
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
b
2:44, 84, 111, 278; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
c
2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
10
Important Words:
یؤمنون (who believe) is derived from امن i.e. he felt safe, or he placed his trust in. آمنه means, he rendered him safe; he trusted him. آمن به means, he believed him to be true, or he believed in him, or he trusted in him. آمن به means, he became submissive and obedient to him (Aqrab). Thus the word ایمان (belief) is the opposite of كفر (disbelief). It is particularly used with reference to God and other fundamental objects of faith.
الغیب (the unseen) is derived from غاب i.e. he or it became screened or invisible; he went far away and became separated. Thus غیب means, anything unseen, anything invisible or hidden, anything absent or far away (Aqrab & Lane). All objects of faith—God, the Angels, the Books, the Prophets and the Last Day—are unseen. A revealed Book is visible as a book, but the fact that it is a revealed Book is unseen. Similarly, we see the Prophet as a human being, but the fact that he has a mission from God remains unseen. The word غیب however, is not confined to objects of faith alone.
یقیمون (observe) is derived from اقام. They say اقام الشیء meaning, he set the thing up, or he set the thing erect or upright. اقامagain is derived from قام meaning, he stood erect, or he stood up, or he stood still. اقام الصلوة means, he performed his Prayers regularly (Aqrab). اقام الصلوة also means, he performed Prayers in accordance with all the prescribed conditions (Mufradat).
الصلوة (Prayer) is derived from صلی i.e. he prayed. The word gives different meanings with reference to different objects.When used about God, it means, He showed mercy to, or bestowed praise on; used about the angels, it means, they asked forgiveness for men, etc.; and used about man it means, he prayed. In Islam the word الصلوة has generally come to mean the prescribed form of Prayer (Aqrab).
رزقناھم (We have provided for them) is from رزق i.e. he provided or he gave. رزق means, a thing whereby one profits, or from which one derives an advantage; any article of food; any means of sustenance; anything bestowed by God on man, material or otherwise (Aqrab & Mufradat).
ینفقون (they spend) is derived from نفق. They say نفق الشیء i.e. the thing became spent up or reduced. انفق means, he spent freely and constantly so as to reduce his wealth (Aqrab & Mufradat).
Commentary:
In this verse three important qualities of a متقی (muttaqi) have been mentioned: (1) a believer in the unseen; (2) steadfast in Prayer; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Quran than to imagine that it demands from Muslims belief which reason and understanding do not support. The Quran strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23; 46:5; 30:36; 6:149, 150; 25:74).
Moreover, the word غیب used in the Quran does not mean, as assumed by some hostile critics, imaginary and unreal things, but real and verified things, though unseen (49:19; 32:7). It is, therefore, wrong to suppose, as Wherry has done in his Commentary, that Islam forces upon its followers some mysteries of faith and invites them to believe in them blindly. It is Christianity which forces on its followers mysteries like Trinity in Unity and the Sonship of Jesus, completely beyond human understanding and human reason.
The word غیب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this? Can life after death be denied because it remains unseen?
The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of a selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen.
Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26.
The second quality of متقی relates to actions. According to the different meanings of اقام الصلوة explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe Prayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescribed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133).
Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains certainty of knowledge which dispels doubt and helps to establish a real and living contact between him and his Creator.
There is a tendency to condemn institutional worship as useless and ceremonial. Worship, it is said, is an attitude of the mind and should be confined strictly to it. There is no doubt that attitudes belong to the mind and if the mind is corrupt, humility of the body can be of no avail. A person whose heart is unimpressed by the Majesty and Glory of God and who yet sings His praise is a hypocrite; but so also is the person who claims to accept a certain truth, yet his body and behaviour show no signs of it. When a person is in love, his face betrays a peculiar emotion when the beloved appears before him. Parents fondle and kiss their children and friends express their affection by visible movements. These demonstrations of affection are spontaneous, not assumed. It is, therefore, impossible that a man should love God and entertain a true longing for Him, but should not seek to express this love or longing by some outward acts; and this is the secret of all worship. Worship is the outer expression of the inner relationship of man with God. Moreover, God’s favours surround the body as well as the soul. Thus, perfect worship is only that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.
Besides other advantages, Prayers in congregation, as Muslim Prayers always are, foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but wholesomely impact the worshippers’ hearts.
Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e. standing with folded arms, bowing, prostrating, and sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one’s own words and one’s own way.
The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but also spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacities—in short, all that one may receive from God—must be devoted, partly at least, to the well-being of others.
The beneficiaries of this injunction are not confined to the poor alone. All who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: "Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to everyone his due" (Tirmidhi).
The verse, in short, lays down three directions and describes three stages for the spiritual well-being of man:
1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that proves he is possessed of the right sort of تقوی or righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under "belief in the unseen" which has special reference to God, Who is the source of all creation.
2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقام الصلوة or observance of Prayer.
3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him.
a
2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.
c
5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.
d
2:44, 84, 111; 4:78; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.
20
Al-Ghaib means anything hidden or invisible; anything unseen, absent or far away (Aqrab). God, the angels and the Last Day are all al-Ghaib. Moreover, the word as used in the Qur’an does not mean imaginary and unreal things, but real and verified things, though unseen (32:7; 49:19). It is, therefore, wrong to suppose, as some Western critics of the Qur’an do, that Islam forces upon its followers some mysteries of Faith and invites them to believe in them blindly. The word signifies things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" in which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence.
21
The clause, "they observe Prayer," means, they perform their Prayers with all the prescribed conditions; Aqama meaning, he kept the thing or the affair in a right state (Lane). Worship is the outer expression of the inner relationship of man to God. Moreover, God’s favours surround the body as well as the soul. So, perfect worship is that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.
22
Rizq means, anything bestowed by God on man, whether material or otherwise (Mufradat). The verse lays down three directions and describes three stages for the spiritual well-being of man: (1) He should believe in the truths which are hidden from his eyes and are beyond his physical senses, for it is such a belief which shows that he is possessed of the right sort of Taqwa or righteousness. (2) When he reflects on the creation of the universe and the marvellous order and design which exist in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in the observance of Prayer. (3) Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow-beings.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَٰعَةٌ ۗ وَٱلْكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ
14:32; 43:68.
See 2:49.
2:196; 14:32; 47:39; 57:11; 63:11.
On that day salvation will not be had for a price. It will depend only on one’s good works coupled with God’s grace.
There will be no occasion for forming new friendships on that day.
See {85}.
2:196; 14:32; 47:39; 57:11; 63:11.
14:32; 43:68.
aSee 2:49.
Important Words:
بیع (buying and selling) is derived from باع i.e. he sold; or he bought; or he bartered (Aqrab).
خلة (friendship) is derived from خل. They say خل الشیء i.e. he pierced the thing and made a hole through it. خل فی دعائه means, he was very particular in his prayer. خل الیه means, he was in need of his help and support. خاله means, he made friends with him and took him as brother. خلة is, therefore, that friendship or love which penetrates the heart and takes root in it. خلیل is one whose friendship and love is very deep and sincere; a most loving and bosom friend (Aqrab). The Holy Prophet is reported to have said: "If I had taken anyone as my خلیل I would have taken Abu Bakr as such, but my خلیل is God" (Bukhari, ch. on Manaqibun-Nabi).
شفاعة (intercession). See note on 2:49.
Commentary:
Though, as the preceding verses point out, the final victory of the Holy Prophet of Islam was sure, yet the path before Muslims was not strewn with roses. They had to make great sacrifices in order to reach the goal. It is to this fact that the verse under comment points. It makes particular reference to financial sacrifices.
The words, wherein there shall be no buying and selling, do not mean that there will be no trade and commerce on the Day of Judgement, but that on that great day nobody will be able to buy salvation, which will depend only on one’s good works coupled with God’s grace. The only buying or selling that will be of avail to men on the Day of Judgement will be that which they shall have made in their present life (9:111).
The words, nor friendship, signify that there will be no occasion for forming new friendships on that day. Those, however, who will have taken God as their friend in their life on this earth will certainly benefit by that friendship. It is to this fact that the Quran refers when it says: Friends on that day shall be foes to one another, except the God-fearing(43:68). The righteous have God as their friend, and He will continue to be their friend on the Day of Judgement!
For شفاعة (intercession), see note on 2:49.
a
2:196; 14:32; 47:39; 57:11; 63:11.
b
14:32; 43:68.
c
2:49.
a
2:196; 14:32; 47:39; 57:11; 63:11.
b
14:32; 43:68.
c
aSee 2:49.
261
Important Words:
بیع (buying and selling) is derived from باع i.e. he sold; or he bought; or he bartered (Aqrab).
خلة (friendship) is derived from خل. They say خل الشیء i.e. he pierced the thing and made a hole through it. خل فی دعائه means, he was very particular in his prayer. خل الیه means, he was in need of his help and support. خاله means, he made friends with him and took him as brother. خلة is, therefore, that friendship or love which penetrates the heart and takes root in it. خلیل is one whose friendship and love is very deep and sincere; a most loving and bosom friend (Aqrab). The Holy Prophet is reported to have said: "If I had taken anyone as my خلیل I would have taken Abu Bakr as such, but my خلیل is God" (Bukhari, ch. on Manaqibun-Nabi).
شفاعة (intercession). See note on 2:49.
Commentary:
Though, as the preceding verses point out, the final victory of the Holy Prophet of Islam was sure, yet the path before Muslims was not strewn with roses. They had to make great sacrifices in order to reach the goal. It is to this fact that the verse under comment points. It makes particular reference to financial sacrifices.
The words, wherein there shall be no buying and selling, do not mean that there will be no trade and commerce on the Day of Judgement, but that on that great day nobody will be able to buy salvation, which will depend only on one’s good works coupled with God’s grace. The only buying or selling that will be of avail to men on the Day of Judgement will be that which they shall have made in their present life (9:111).
The words, nor friendship, signify that there will be no occasion for forming new friendships on that day. Those, however, who will have taken God as their friend in their life on this earth will certainly benefit by that friendship. It is to this fact that the Quran refers when it says: Friends on that day shall be foes to one another, except the God-fearing(43:68). The righteous have God as their friend, and He will continue to be their friend on the Day of Judgement!
For شفاعة (intercession), see note on 2:49.
a
14:32; 43:68.
b
See 2:49.
f
2:196; 14:32; 47:39; 57:11; 63:11.
315
On that day salvation will not be had for a price. It will depend only on one’s good works coupled with God’s grace.
316
There will be no occasion for forming new friendships on that day.
317
See {85}.
تُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
9:20, 41.
9:20, 41.
9:20, 41.
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.
a
9:20, 41.
4231
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.