Topic: Suicide
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وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
2:255; 14:32; 47:39; 57:11; 63:11.
2:255; 14:32; 47:39; 57:11; 63:11.
As for the successful prosecution of war money is required, the believers are exhorted to spend freely in the cause of Allah as any hesitancy to do so would result in national ruin.
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).
b
2:255; 14:32; 47:39; 57:11; 63:11.
a
2:255; 14:32; 47:39; 57:11; 63:11.
202
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).
a
2:255; 14:32; 47:39; 57:11; 63:11.
226
As for the successful prosecution of war money is required, the believers are exhorted to spend freely in the cause of Allah as any hesitancy to do so would result in national ruin.
يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ
15:57; 39:54.
15:57; 39:54.
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
a
15:57; 39:54.
1587
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
1405
This verse also shows that Jacob was convinced that Joseph, Benjamin and Judah were alive in Egypt.
قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
12:88.
12:88.
12:88.
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
a
12:88.
a
12:88.
1760
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
h
12:88.