Topic: Fear Of God

2:24; 10:38; 32:3; 41:43.

2:186; 3:139; 31:4.

Important Words:

ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).

ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.

ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.

ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.

متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:

خل الذنوب صغیرھا

وکبیرھا ذاک التقی

واصنع کماٴش فوق ارض

الشوک یحذر مایری

لا تحقرن صغیرة

اٴن اٴلجباٴل من الحصی

i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.

Commentary:

The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:

1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.

2. This is that Book or this is the Book (which you prayed for, or which was promised to you).

Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.

A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.

The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.

The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.

Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.

The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."

The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Else­where in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)

The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the con­clusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).

Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.

The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.

The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.

It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.

The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).

The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).

To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.

The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),

The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).

2:198; 9:36.

2:178.

Important Words:

الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).

مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).

Commentary:

When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.

The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.

The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.

The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.

It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

2:190; 9:36.

3:98; 22:28.

Important Words:

رفث (foul talk) means, foul, immodest or lewd talk or speech in relation to women. It also signifies acts leading to and including coition (Mufradat & Lane). See also 2:188.

فسوق (transgression) is the same as فسق for which see note on 2:27.

جدال (quarrelling) is derived from جدل. They say جدل الحبل i.e. he twisted the rope. جدل الرجل means, his dispute or quarrel became intensified. جادله means, he disputed or quarrelled with him. Thus جدال means, dispute or quarrel, or the use of strong and hot words (Aqrab).

تزودوا (furnish yourselves) and الزاد (provision) are both derived from زاد with واو as the central root letter. They say زادالرجلi.e. the man prepared a provision for himself for a journey, etc. تزود means, he took for himself a provision. تزودمن الامیرکتابا الی عامله means, he took from the caliph a letter of introduction to his governor so that the latter might afford him his assistance as and when required. الزاد means, any provision, etc. taken when proceeding on a journey (Aqrab). The word is used of extra store meant for future use (Mufradat).

Commentary:

The clause the months of the Hajj are well known is intended to hint that, in the matter of the time of Pilgrimage, the Quran gives no new commandment. The established custom is the right one, being rightly retained by the Arabs from the days of Abraham and Ishmael. The three lunar months during which one may formally undertake the Pilgrimage and enter into the state of Ihram are Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah (Bukhari).

The clause, there is to be no foul talk, nor any transgression nor any quarrelling during the Pilgrimage, does not mean that such acts are permissible at other times but that these are necessary conditions for the completion of Pilgrimage, which would be like a soulless body if one indulged in such things while undertaking it. Another purpose underlying these injunctions is that a person should abstain from them particularly during the period of Pilgrimage so that it might become easy for him to shun these things at other times as well. The three vices selected are typical of what should be scrupulously avoided in a religious gathering like that at the Pilgrimage. رفث (rafath) stands for all foul, immodest and lewd talk as well as acts relating to sex. فسوق (fusuq) stands for transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And جدال (jidal) stands for disputes and quarrels with co-travellers, companions and neighbours.

The clause, And furnish yourselves with necessary provisions, does not only refer to the preparation which one makes for an ordinary journey which is necessary in its own way, but also to the preparation which one has to make for a spiritual journey. In this sense the clause would signify "provide yourselves with piety and righteousness;" and in order to emphasize the latter kind of provision, the Quran fittingly adds, and surely the best provision is righteousness. But ordinary provision is also necessary; for, if a man does not take necessary provisions with him, he will be certainly put to great inconvenience and hardship on the way and will have to beg of others for help and both these things are detrimental to the noble object underlying Pilgrimage.

See 2:153.

Commentary:

The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.

The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.

The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.

The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.

Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.

The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.

The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.

The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.

Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.

Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".

Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.

The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.

The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.

Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.

In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.

3:15; 18:47; 57:21.

3:38; 24:39; 35:4; 40:41.

Important Words:

زین (is made to appear attractive) is passive voice from زین which is derived from زان. They say زان الشیء or زین الشیءmeaning, he decorated or embellished or beautified the thing so as to make it look attractive (Aqrab).

یسخرون (they scoff) is formed from سخر. They say سخر منه or سخربه i.e. (1) he mocked at or scoffed at or laughed at him; he derided or ridiculed him; (2) he cut a joke with him or made a jest of him; (3) he deemed him ignorant (Aqrab & Lane).

فوقھم (above them). The word فوق is the infinitive noun from فاق. They say فاقه i.e. he was above him or was superior to him (in any sense); he excelled him in rank, eminence, nobility, knowledge or any other good quality; he overcame him in argument (Aqrab & Lane).

یوم القیامة (the Day of Resurrection) is a compound expression being made up of یوم (day) and القیامة (resurrection). The word یوم (day) is also used to denote time generally as already explained in 1:4; and القیامة (resurrection) is derived from قام meaning, (1) he stood up, or (2) he stood still. The expression قامت الساعة means, the appointed hour of resurrection came to pass. القیامة therefore, means the rising of the dead or the Resurrection (Aqrab). The word is also used for such occasions on which people leave their homes and gather in a place in response to a call, as in the Friday Prayers (Taj). Thus figuratively the word القیامة (resurrection) may denote a state of unusual life and activity following a state of inertia and lifelessness. The word القیامة is really القیام (the act of standing) which is the noun-infinitive from قام, the final ة being added to denote the act of resurrection being sudden and all together (Mufradat).

Commentary:

As the preceding verse spoke of those who change the gift of God by rejecting it or refusing to act upon it, the present verse fittingly provides the underlying reason of such rejection or refusal. The attention of these people is devoted to the affairs of this world, which appear so attractive to them as to leave no room in their hearts for God and His Messenger. The فاعل or author of the act denoted by the verb زین which is in the passive voice, has not been named here; but elsewhere the Quran clearly states that it is Satan who has taken upon himself to make the things of this world look beautiful and attractive in the eyes of unbelieving people (15:40), who thus become engrossed in the affairs of the world.

Intoxicated with their material gains and worldly possessions, disbelievers, and for that matter, hypocrites also, look down upon believers and scoff at them when they see their apparently low worldly position and hear promises of victory and future greatness being made to them. In view of the utter helplessness of the believers, they cannot possibly bring themselves to conceive that believers will ever become heirs to that eminence and glory which is promised to them by God and, therefore, they treat such promises with contempt. But truth has always triumphed over falsehood in the end. The history of all religions and particularly that of Islam bears undeniable testimony to this fact.

The clause, but those who fear God shall be above them on the Day of Resurrection, does not mean that the triumph of the Faithful over disbelievers will be confined to the next world only. The words "the Day of Resurrection" have been added to point out that whereas believers will also triumph in this world, as borne out by the facts of history, their triumph in the next world will be complete and perpetual. These words may also refer, according to Arab usage, to the time of the downfall of disbelievers and the rise of the Faithful in this very world. In this sense the clause would signify, "wait a while, for the appointed time is not far distant when Muslims will triumph over their enemies and will be above them in all respects", i.e. in knowledge, wealth, power, etc.—a fact to which the early history of Islam in Medina, Damascus, Baghdad, Egypt, Spain, etc., bears ample testimony. To quote only one instance, i.e. that of the Arabs being in their time above the rest of the world in science, Robert Briffault says: "The debt of our science to that of the Arabs does not consist in startling discoveries or revolutionary theories; science owes a great deal to Arab culture; it owes its existence" (The Making of Humanity).

It will be noted that while making the promise of future greatness, the verse substitutes the expression "those who fear God" for the expression "those who believe". This change has been made to point to the fact that to obtain triumph mere ایمان (belief) is not enough; the Muslims should effect a real change in themselves, by attaining تقوی or fear of God. The phrase "without reckoning" may mean three things: (1) that the favours and gifts of God know no ending; for a thing that does not end cannot be reckoned; (2) that God bestows upon believers more favours and more gifts than they appear to deserve, the more so because believers spend in the cause of God to the utmost of their power without keeping an account of what they spend, so God also showers His blessings upon them without reckoning; (3) that God treats the believers as friends; and as people do not keep an account of what they give to their friends, therefore God also keeps no account of what He gives to the Faithful.

As to the relevancy of this clause to the previous one, it may be noted that as God promised to grant special victory and unusual greatness to believers—so much so that they were to be "above" the disbelievers in all respects when the time of "resurrection" (i.e. the fall of the disbelievers and the rise of the believers) came—the question naturally arose, how out of all proportion to their efforts and resources were the handful of believers going to attain this glorious triumph? In reply to this implied question, the Quran says that the people need not doubt this prophecy for the matter is not to be settled by ordinary rules of cause and effect but by the fact, so amply borne out by history, that "Allah bestows His favours on whomsoever He pleases without reckoning." In this connection we may well quote from Carlyle who, while speaking of the spectacular rise of Islam to power, says: "These Arabs, the man Mohammad, one spark on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Granada!" (On Heroes and Hero Worship).

Important Words:

حرث (tilth). See 2: 206.

انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).

قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.

مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.

Commentary:

This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).

On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.

A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.

2:229; 65:5.

See 2:230.

3:104.

Important Words:

بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).

اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).

یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).

Commentary:

The verse contains a general injunction about the treatment of divorced women.

As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.

31:15; 46:16.

65:7.

2:287; 6:153; 7:43; 23:63; 65:8.

Important Words:

یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).

حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).

وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).

تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).

فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).

تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).

Commentary:

If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.

The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.

The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.

Important Words:

یعفو (should remit) is derived from عفا meaning: (1) he gave more than what was due; or (2) he relinquished his right or remitted it in whole or in part (Taj). See also 2:220.

Commentary:

If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry. The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman also holds it in his hands. In the former case, the word یعفو would mean that the husband should try to give more than half the dowry, or if he has already paid the whole dowry, he should try not to demand its return. If, however, the clause, he in whose hand is the tie of marriage, be considered to apply to the guardian of the divorced woman, the word یعفو would mean that he should try to remit or relinquish her right, i.e. he should, so far as possible, strive to give up, even that which he is entitled to receive on behalf of the divorced woman. But God certainly prefers that the husband should make a greater show of generosity.

This is how each party is exhorted to vie with the other in acting generously toward the other, the husband by paying more than what is obligatory on him, and the wife or her guardian by relinquishing what is due to her. If people truly inculcated such a spirit of sacrifice, the earth would indeed become a heaven.

The expression, And that you should remit is nearer to righteousness, applies to the husband particularly; but it may, in its broader significance, apply to all__husbands, wives and guardians.

Commentary:

The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.

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.

2:141; 5:107.

Important Words:

رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).

امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).

Commentary:

If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.

The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.

The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.

18:47; 19:77.

See 2:26.

3:163, 175; 5:3; 9:72; 48:30; 59:9.

Important Words:

رضوان (pleasure) is derived from رضی i.e. he was pleased; he was well pleased; he was satisfied or contented; he regarded (him) with good-will or favour. رضوان which is the noun-infinitive from رضی means, the state of being well pleased; satisfaction; good-will (Lane). As رضوان signifies abundant pleasure or satisfaction, the word has come to be used in the Quran in connection with God only (Mufradat). رضوان is also the name of the keeper or guardian angel of Paradise (Lane).

Commentary:

Though Islam does not object to the acquisition of the good things of this world, yet the good things of the life to come are far greater and nobler for man. And greater still is the pleasure or good-will of God which the Quran mentions as the greatest blessing (9:72). For one who succeeds in attaining it, even worldly things become a source of peace of mind. The Companions of the Holy Prophet attained it (9:100) and so they have been rightly called "the best people" (3:111).

5:47; 61:7.

Commentary:

Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority. Says he: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all be fulfilled" (Matt. 5:17, 18). The expression, to allow you some of that which was forbidden to you, does not, therefore, refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for themselves. Elsewhere the Quran says, So because of the transgression of the Jews, We forbade them pure things which had been allowed to them (4:161). Again, Truly I am come to you with wisdom and to make clear to you some of that about which you differ (43:64). These verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him.

Among Islamic sources the following well-known commentaries support our interpretation of the verse:" Jesus did not abrogate any portion of the Torah; he simply made lawful to the Jews those things about which they used to disagree among themselves through error" (Kathir, under present verse). Again, "The words, that which was forbidden to you, refer to those things which the learned men after Moses had declared to be unlawful, giving the innovation the force of Law; Jesus restored the true commandments of the Torah, as they had been revealed by God" (Muhit). Yet again, "Jesus followed the Law of Moses. He used to observe the Sabbath, and turn his face to the Temple and he used to say to the Jews, I do not teach you even a single word which is not in accord with the Law of Moses; I only remove from you the burden laid on you as a result of the innovations you made after Moses" (Fath).

5:2; 6:153; 13:21; 16:92; 17:35.

Commentary:

In this verse believers are exhorted not to follow the bad example of Jews but to deal equitably with all peoples alike. All treaties and covenants and all obligations should be loyally fulfilled and all pledges properly redeemed.

The verse also refutes the Jewish notion that they are superior to other nations and lays down the golden rule that all human beings as such are equal and it is only personal qualities that make a difference. In fact, all rivalry between different nations and the consequent tension and war are the result of the pernicious notion that some nations are superior to others by virtue of their descent.

Figuratively, the verse also hints that the People of the Book can no longer enjoy God’s pleasure unless they faithfully tender the evidence that is with them regarding the Holy Prophet and accept the new Faith. See also the preceding verse.

2:133.

Commentary:

As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.

The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.

2:276; 30:40.

Important Words:

الربوا (interest). See 2:276.

اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.

Commentary:

The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).

The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.

The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.

The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them.