اسۡمُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "اسۡمُ".
فَکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ اِنۡ کُنۡتُمۡ بِاٰیٰتِہٖ مُؤۡمِنِیۡنَ
5:5.
5:5.
Vv. 2:173 and 23:52 show that the eating of good and pure food has a direct bearing on the actions of man. So believers are here enjoined to partake of pure and wholesome food to strengthen their faith and cleanse their hearts of impurity.
5:5.
Commentary:
The commandment to eat of that over which the name of Allah has been pronounced may appear to some to have no connection with the subject matter of the previous verses. But it is really not so. The very fact that this verse is preceded by the particle فاء (then) shows that this commandment has come as a sequence of what has gone before. Again, the verb کلوا (eat) is plural and as this commandment is given in continuation of the preceding commandments, it follows that the previous commandments, although given in the singular number, are general in their application and are not addressed to the Holy Prophet personally. Thus the commandment, be thou not of those who doubt (6:115 above), is also addressed to really each and every reader.
As regards the connection between the present commandment and the preceding ones, it may be noted that elsewhere the Quran says: O ye who believe, eat of the good things We have provided for you, and render thanks to Allah (2:173). Again, O ye Messengers, eat of the things that are pure, and do good works (23:52). These verses clearly show that the eating of good and pure things has a direct bearing on the actions of man, who is thereby enabled to feel grateful to God and do good works. As the weak among the Faithful sometimes gave way to doubt when they heard the objections of disbelievers referred to in the previous verses, the Quran here bids them to partake of pure and holy food. The result will be that they themselves will become pure and their faith will become strengthened and thus they will become proof against the doubts which disbelievers seek to create in their minds by raising objections.
It may be objected that present-day Muslims pronounce the name of God on the animals they slaughter, and yet their minds are not free from doubt. The reason is that they pronounce the name of God only as a cold formality without sincerity or earnestness. It should also be remembered that the injunction to eat of that on which the name of God has been pronounced applies not only to the flesh of animals but to all kinds of food. The verse enjoins Muslims to pronounce the name of God on all food of which they partake, so that they may be constantly reminded of God and their lives may be sanctified.
The verse also shows how those who follow reason only, independently of Divine revelation, commit blunders. One of the objections raised by disbelievers against Muslims was that, although they professed to be devoted to God, yet they did not partake of the flesh of the animal that was killed by God (meaning the animal that died of itself), while they cheerfully partook of the flesh of animals which they themselves killed, (i.e. slaughtered animals). This is the kind of objection which is sometimes raised by men who depend merely on reason and think themselves to be independent of Divine revelation. The verse incidentally answers this objection by hinting that it is not a question of who kills the animal. The question is, who follows the commandment of God and who partakes of his food in His name. Certainly only he who acts upon the commandment of God and eats in His name, will win His pleasure.
f
5:5.
b
5:5.
860
Commentary:
The commandment to eat of that over which the name of Allah has been pronounced may appear to some to have no connection with the subject matter of the previous verses. But it is really not so. The very fact that this verse is preceded by the particle فاء (then) shows that this commandment has come as a sequence of what has gone before. Again, the verb کلوا (eat) is plural and as this commandment is given in continuation of the preceding commandments, it follows that the previous commandments, although given in the singular number, are general in their application and are not addressed to the Holy Prophet personally. Thus the commandment, be thou not of those who doubt (6:115 above), is also addressed to really each and every reader.
As regards the connection between the present commandment and the preceding ones, it may be noted that elsewhere the Quran says: O ye who believe, eat of the good things We have provided for you, and render thanks to Allah (2:173). Again, O ye Messengers, eat of the things that are pure, and do good works (23:52). These verses clearly show that the eating of good and pure things has a direct bearing on the actions of man, who is thereby enabled to feel grateful to God and do good works. As the weak among the Faithful sometimes gave way to doubt when they heard the objections of disbelievers referred to in the previous verses, the Quran here bids them to partake of pure and holy food. The result will be that they themselves will become pure and their faith will become strengthened and thus they will become proof against the doubts which disbelievers seek to create in their minds by raising objections.
It may be objected that present-day Muslims pronounce the name of God on the animals they slaughter, and yet their minds are not free from doubt. The reason is that they pronounce the name of God only as a cold formality without sincerity or earnestness. It should also be remembered that the injunction to eat of that on which the name of God has been pronounced applies not only to the flesh of animals but to all kinds of food. The verse enjoins Muslims to pronounce the name of God on all food of which they partake, so that they may be constantly reminded of God and their lives may be sanctified.
The verse also shows how those who follow reason only, independently of Divine revelation, commit blunders. One of the objections raised by disbelievers against Muslims was that, although they professed to be devoted to God, yet they did not partake of the flesh of the animal that was killed by God (meaning the animal that died of itself), while they cheerfully partook of the flesh of animals which they themselves killed, (i.e. slaughtered animals). This is the kind of objection which is sometimes raised by men who depend merely on reason and think themselves to be independent of Divine revelation. The verse incidentally answers this objection by hinting that it is not a question of who kills the animal. The question is, who follows the commandment of God and who partakes of his food in His name. Certainly only he who acts upon the commandment of God and eats in His name, will win His pleasure.
b
5:5.
904
Vv. 2:173 and 23:52 show that the eating of good and pure food has a direct bearing on the actions of man. So believers are here enjoined to partake of pure and wholesome food to strengthen their faith and cleanse their hearts of impurity.
وَمَا لَکُمۡ اَلَّا تَاۡکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ وَقَدۡ فَصَّلَ لَکُمۡ مَّا حَرَّمَ عَلَیۡکُمۡ اِلَّا مَا اضۡطُرِرۡتُمۡ اِلَیۡہِ ۗ وَاِنَّ کَثِیۡرًا لَّیُضِلُّوۡنَ بِاَہۡوَآئِہِمۡ بِغَیۡرِ عِلۡمٍ ۗ اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ بِالۡمُعۡتَدِیۡنَ
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4-5; 6:146; 16:116.
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
g
2:174; 5:4, 5; 6:146; 16:116.
a
2:174; 5:4-5; 6:146; 16:116.
861
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
c
2:174; 5:4, 5; 6:146; 16:116.
وَلَا تَاۡکُلُوۡا مِمَّا لَمۡ یُذۡکَرِ اسۡمُ اللّٰہِ عَلَیۡہِ وَاِنَّہٗ لَفِسۡقٌ ۗ وَاِنَّ الشَّیٰطِیۡنَ لَیُوۡحُوۡنَ اِلٰۤی اَوۡلِیَآئِہِمۡ لِیُجٰدِلُوۡکُمۡ ۖ وَاِنۡ اَطَعۡتُمُوۡہُمۡ اِنَّکُمۡ لَمُشۡرِکُوۡنَ
5:4; 6:146.
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
5:4; 6:146.
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
b
5:4; 6:146.
456
这节经文说明禁止吃诸如自行死亡的牲畜, 或未诵安拉之名而宰杀的牲畜的理由。诵呼安拉之名在人类心灵上会产生一种神圣效应, 它可以抵消宰杀牲畜所可能产生的冷酷无情的效应。
a
5:4; 6:146.
863
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
a
5:4; 6:146.
905
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
اَلَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ بِغَیۡرِ حَقٍّ اِلَّاۤ اَنۡ یَّقُوۡلُوۡا رَبُّنَا اللّٰہُ ۗ وَلَوۡلَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَہُمۡ بِبَعۡضٍ لَّہُدِّمَتۡ صَوٰمِعُ وَبِیَعٌ وَّصَلَوٰتٌ وَّمَسٰجِدُ یُذۡکَرُ فِیۡہَا اسۡمُ اللّٰہِ کَثِیۡرًا ۗ وَلَیَنۡصُرَنَّ اللّٰہُ مَنۡ یَّنۡصُرُہٗۤ ۗ اِنَّ اللّٰہَ لَقَوِیٌّ عَزِیۡزٌ
2:252.
47:8.
这节经文说出了第二个原因。没有任何正当和合法的理由穆斯林就被赶出了家园, 他们唯一的 “过错” 就是信奉独一的安拉。在麦加他们遭受了多年的迫害, 随后又被赶出麦加, 甚至他们被流放到麦地那时也得不到安宁。在麦地那周围穆斯林在各阿拉伯部落的联合进攻下遇到了被彻底清除的威胁。在这些阿拉伯部落中古莱西族的影响很大, 因为他们是天房的守护者。麦地那本身也由于他们的叛乱与背信弃义弄得百孔千疮。犹太人精明、固结, 他们反对神圣的先知; 先知的困难不是减少, 而是由于侨居而增多了。正是在这种极为不利的形势下, 穆斯林才不得不拿起武器从毁灭中拯救自己, 拯救自己的信仰与神圣的先知。如果说有过什么人是有合法理由进行战斗的话, 那就是先知穆罕默德与他的伙伴, 然而一些极不公正的对伊斯兰教批评的人还指控他进行侵略战争, 把自己的信仰强加于不情愿接受的人们。
在阐明了穆斯林被迫拿起武器自卫的原因之后, 这节经文还要说到伊斯兰护教战争的宗旨。它绝不容许夺取他人的住宅和财产; 不容许剥夺人身自由, 不容许迫使人们屈从外国的肆虐, 也不容许像西方列强那样开发新的市场和夺取新的殖民地。伊斯兰护教战争的宗旨是自卫、挽救穆斯林免于灭亡、承认良知的解脱和思想的解放, 也在于保卫其他宗教的朝拜圣地--------基督教堂、犹太会堂、寺庙和修道院等等 (2:194; 2:257; 8:40以及8:73)。可见伊斯兰教护教战争的第一个也是最重要的宗旨, 过去是今后也始终是为了确保信仰和朝拜的自由, 为了保卫家园、荣誉和自由而反对无端的侵犯。难道还有比这更充分的要为之而战的理由吗？
صَوَامِع اور بِیَع دونوں کے معنے گرجے ہیں۔ (اقرب الموارد)
2:252.
47:8 .
This verse gives the second reason. It is that Muslims were driven out from their hearths and homes without a just and legitimate cause; their only offence being that they believed in One God. For years the Muslims were persecuted at Mecca, then they were driven out from it and were not left in peace even in their exile at Medina. Islam was threatened with complete extirpation by a combined attack by the Arabian tribes around Medina, among whom the influence of the Quraish, on account of their being the custodians of the Ka‘bah, was very great. Medina itself was honeycombed with sedition and treachery. The Jews, compact and united, were opposed to the Holy Prophet whose difficulties instead of lessening had greatly increased by Emigration. It was under these highly unfavourable circumstances that Muslims had to take up arms to save themselves, their Faith and the Holy Prophet from extermination. If ever a people had a legitimate cause to fight, it were the Holy Prophet Muhammad and his Companions, and ye
After giving reasons why the Muslims were obliged to take up arms, the verse mentions the object and purpose of the wars of Islam. The object was never to deprive other people of their homes and possessions or to deprive them of national freedom and compel them to submit to foreign yoke, or to explore new markets and get new colonies as the Western Powers do. It was to fight in self-defence and to save Islam from extermination and to establish freedom of conscience and liberty of thought. It was also to defend places of worship belonging to other religions—the churches, the synagogues, the temples, the cloisters, etc. (2:194; 2:257; 8:40 & 8:73). Thus the first and foremost object of the wars of Islam was, and will always be, to establish freedom of belief and worship and to fight in defence of one's country, honour and freedom against an unprovoked attack. Could there be a better cause to fight for than this?
2:252.
47:8.
Important Words:
صوامع is the plural of صومعة which is derived from صومع. They say صومع الشیء i.e. he collected together the thing. صومع البناء means, he raised the building. صومعة means a mountain; a high place where a monk lives or a holy man worships seeking solitude; a cloister; the cell of a recluse (Aqrab & Lane).
بیع (churches) is the plural of بیعة which means, a church or, as some say, a Jewish place of worship (Aqrab & Lane).
صلوات Places of worship of the Jews (Aqrab).
Commentary:
The verse gives the second reason, which led the poor and weak Muslims to take up arms. It was that they were driven out from their hearths and homes without a just and legitimate cause, their only crime being that they believed in one God. For years the Muslims were persecuted at Mecca, then they were driven out from it and were not left in peace even in their exile at Medina. They continued to be harassed in that place also. Islam was threatened with complete extirpation by a combined attack from the Arabian tribes round Medina, among whom the influence of the Quraish, on account of their being the custodians of the Ka‘bah, was very great. Medina itself was honey-combed with sedition and treachery. The Jews, compact and united, were opposed to the Holy Prophet. ‘Abdullah bin Ubayy, whose designs to become the crowned king of Medina had been upset by the Holy Prophet’s arrival in that city, and the hypocrites were an additional source of great danger to Islam. The Quraish held out a threat to ‘Abdullah bin ‘Ubayy that if the people of Medinah gave shelter to the Holy Prophet and did not make common cause with them against Muslims they would attack Medina with all their powerful hosts and allies and would kill their men and carry their women to Mecca in captivity (Abu Dawud). Thus Islam had to defend itself against much more powerful enemies at Medina than at Mecca. The position of Muslims in the first few years of their life at Medina was decidedly much weaker than at Mecca and the Holy Prophet’s difficulties instead of lessening had greatly increased. It was under these highly unfavourable circumstances that Muslims had to take up arms to save themselves, their faith and their Holy Prophet from extermination. If ever a people had a legitimate cause to fight, it were the Holy Prophet Muhammad and his Companions, and yet the unconscionable critics of Islam have accused him of waging aggressive wars to impose his faith on an unwilling people. See also 9:13.
After having given reasons why the Muslims were obliged to take up arms, the verse proceeds to mention the object and purpose of the wars of Islam. The object was never to deprive anybody of his home and possessions or to deprive whole peoples of national freedom or compel them to submit to foreign yoke under the garb of making them civilized as Western nations do, or to explore new markets and get new colonies. It was to fight in self-defence and to save Islam from extermination and to establish freedom of conscience and liberty of thought. It was also to defend places of worship belonging to different religions against desecration or destruction. Having laid down the principle that all religions have their origin in Divine revelation and that the founders of all religions were Divine Messengers and should therefore be equally respected (35:25), the Quran in the present verse has enjoined upon the Muslims to defend, even with their lives, all the places of worship—the churches, the synagogues, the temples, the cloisters, etc. This subject also finds an echo in vv. 2:194; 2:257; 8:40; 8:73. Thus the first and foremost object of the wars of Islam was, and will always be, to establish freedom of belief and worship and to fight in defence of country, honour and freedom against an unprovoked attack. Could there be a better cause to fight for than this? The Islamic injunctions as embodied in the present verse did not remain merely pious principles. They were acted upon by Muslims in daily life. The Muslims in the heyday of their power and glory always allowed complete freedom of belief and worship to people who accepted their protection and guardianship. To show the broad-mindedness and catholicity of Islamic teaching in this respect, we give below only one of several charters of freedom which the Holy Prophet granted to the followers of other faiths:
This is the document which Muhammad, son of ‘Abdullah, God’s Prophet, Warner and Bearer of glad-tidings, has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for Christians of the East and the West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will come after, for those Christians who are known to us and for those as well whom we do not know. Any Muslim violating and abusing what is therein ordered would be regarded as violator of God’s testament and would be the breaker of His promise and would make himself deserving of God’s curse, be he a king or a subject. I promise that any monk or wayfarer, etc. who will seek my help on the mountains, in forests, deserts or habitations, or in places of worship, I will repel his enemies with all my friends and helpers, with all my relatives and with all those who profess to follow me and will defend him, because they are my covenant. And I will defend the covenanted against the persecution, injury and embarrassment by their enemies in lieu of the poll-tax they have promised to pay. If they prefer themselves to defend their properties and persons, they will be allowed to do so and will not be put to any inconvenience on that account. No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. None of their churches and other places of worship will be desolated or destroyed or demolished. No material of their churches will be used for building mosques or houses for the Muslims, any Muslim so doing will be regarded as recalcitrant to God and His Prophet. Monks and bishops will be subject to no tax or indemnity whether they live in forests or on the rivers, or in the East or West, North or South. I give them my word of honour. They have my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. Every help shall be given them in the repair of their churches. They shall be absolved from wearing arms. They shall be protected by the Muslims. Let this document be not disobeyed till the Judgement Day (Baladhari).
Similar charters were granted to the followers of other faiths. True Muslims have always tried to follow faithfully the example of their Prophet.
The words, "And Allah will surely help one who helps Him," signify that Muslim armies will receive Divine help because they fight Allah’s own battles and promote the sacred cause which is very dear to Him.
a
2:252.
b
47:8.
869
这节经文说出了第二个原因。没有任何正当和合法的理由穆斯林就被赶出了家园, 他们唯一的 “过错” 就是信奉独一的安拉。在麦加他们遭受了多年的迫害, 随后又被赶出麦加, 甚至他们被流放到麦地那时也得不到安宁。在麦地那周围穆斯林在各阿拉伯部落的联合进攻下遇到了被彻底清除的威胁。在这些阿拉伯部落中古莱西族的影响很大, 因为他们是天房的守护者。麦地那本身也由于他们的叛乱与背信弃义弄得百孔千疮。犹太人精明、固结, 他们反对神圣的先知; 先知的困难不是减少, 而是由于侨居而增多了。正是在这种极为不利的形势下, 穆斯林才不得不拿起武器从毁灭中拯救自己, 拯救自己的信仰与神圣的先知。如果说有过什么人是有合法理由进行战斗的话, 那就是先知穆罕默德与他的伙伴, 然而一些极不公正的对伊斯兰教批评的人还指控他进行侵略战争, 把自己的信仰强加于不情愿接受的人们。
870
在阐明了穆斯林被迫拿起武器自卫的原因之后, 这节经文还要说到伊斯兰护教战争的宗旨。它绝不容许夺取他人的住宅和财产; 不容许剥夺人身自由, 不容许迫使人们屈从外国的肆虐, 也不容许像西方列强那样开发新的市场和夺取新的殖民地。伊斯兰护教战争的宗旨是自卫、挽救穆斯林免于灭亡、承认良知的解脱和思想的解放, 也在于保卫其他宗教的朝拜圣地--------基督教堂、犹太会堂、寺庙和修道院等等 (2:194; 2:257; 8:40以及8:73)。可见伊斯兰教护教战争的第一个也是最重要的宗旨, 过去是今后也始终是为了确保信仰和朝拜的自由, 为了保卫家园、荣誉和自由而反对无端的侵犯。难道还有比这更充分的要为之而战的理由吗？
1
صَوَامِع اور بِیَع دونوں کے معنے گرجے ہیں۔ (اقرب الموارد)
a
2:252.
b
47:8.
2471
Important Words:
صوامع is the plural of صومعة which is derived from صومع. They say صومع الشیء i.e. he collected together the thing. صومع البناء means, he raised the building. صومعة means a mountain; a high place where a monk lives or a holy man worships seeking solitude; a cloister; the cell of a recluse (Aqrab & Lane).
بیع (churches) is the plural of بیعة which means, a church or, as some say, a Jewish place of worship (Aqrab & Lane).
صلوات Places of worship of the Jews (Aqrab).
Commentary:
The verse gives the second reason, which led the poor and weak Muslims to take up arms. It was that they were driven out from their hearths and homes without a just and legitimate cause, their only crime being that they believed in one God. For years the Muslims were persecuted at Mecca, then they were driven out from it and were not left in peace even in their exile at Medina. They continued to be harassed in that place also. Islam was threatened with complete extirpation by a combined attack from the Arabian tribes round Medina, among whom the influence of the Quraish, on account of their being the custodians of the Ka‘bah, was very great. Medina itself was honey-combed with sedition and treachery. The Jews, compact and united, were opposed to the Holy Prophet. ‘Abdullah bin Ubayy, whose designs to become the crowned king of Medina had been upset by the Holy Prophet’s arrival in that city, and the hypocrites were an additional source of great danger to Islam. The Quraish held out a threat to ‘Abdullah bin ‘Ubayy that if the people of Medinah gave shelter to the Holy Prophet and did not make common cause with them against Muslims they would attack Medina with all their powerful hosts and allies and would kill their men and carry their women to Mecca in captivity (Abu Dawud). Thus Islam had to defend itself against much more powerful enemies at Medina than at Mecca. The position of Muslims in the first few years of their life at Medina was decidedly much weaker than at Mecca and the Holy Prophet’s difficulties instead of lessening had greatly increased. It was under these highly unfavourable circumstances that Muslims had to take up arms to save themselves, their faith and their Holy Prophet from extermination. If ever a people had a legitimate cause to fight, it were the Holy Prophet Muhammad and his Companions, and yet the unconscionable critics of Islam have accused him of waging aggressive wars to impose his faith on an unwilling people. See also 9:13.
After having given reasons why the Muslims were obliged to take up arms, the verse proceeds to mention the object and purpose of the wars of Islam. The object was never to deprive anybody of his home and possessions or to deprive whole peoples of national freedom or compel them to submit to foreign yoke under the garb of making them civilized as Western nations do, or to explore new markets and get new colonies. It was to fight in self-defence and to save Islam from extermination and to establish freedom of conscience and liberty of thought. It was also to defend places of worship belonging to different religions against desecration or destruction. Having laid down the principle that all religions have their origin in Divine revelation and that the founders of all religions were Divine Messengers and should therefore be equally respected (35:25), the Quran in the present verse has enjoined upon the Muslims to defend, even with their lives, all the places of worship—the churches, the synagogues, the temples, the cloisters, etc. This subject also finds an echo in vv. 2:194; 2:257; 8:40; 8:73. Thus the first and foremost object of the wars of Islam was, and will always be, to establish freedom of belief and worship and to fight in defence of country, honour and freedom against an unprovoked attack. Could there be a better cause to fight for than this? The Islamic injunctions as embodied in the present verse did not remain merely pious principles. They were acted upon by Muslims in daily life. The Muslims in the heyday of their power and glory always allowed complete freedom of belief and worship to people who accepted their protection and guardianship. To show the broad-mindedness and catholicity of Islamic teaching in this respect, we give below only one of several charters of freedom which the Holy Prophet granted to the followers of other faiths:
This is the document which Muhammad, son of ‘Abdullah, God’s Prophet, Warner and Bearer of glad-tidings, has caused to be written so that there should remain no excuse for those coming after. I have caused this document to be written for Christians of the East and the West, for those who live near, and for those of the distant lands, for the Christians living at present and for those who will come after, for those Christians who are known to us and for those as well whom we do not know. Any Muslim violating and abusing what is therein ordered would be regarded as violator of God’s testament and would be the breaker of His promise and would make himself deserving of God’s curse, be he a king or a subject. I promise that any monk or wayfarer, etc. who will seek my help on the mountains, in forests, deserts or habitations, or in places of worship, I will repel his enemies with all my friends and helpers, with all my relatives and with all those who profess to follow me and will defend him, because they are my covenant. And I will defend the covenanted against the persecution, injury and embarrassment by their enemies in lieu of the poll-tax they have promised to pay. If they prefer themselves to defend their properties and persons, they will be allowed to do so and will not be put to any inconvenience on that account. No bishop will be expelled from his bishopric, no monk from his monastery, no priest from his place of worship, and no pilgrim will be detained in his pilgrimage. None of their churches and other places of worship will be desolated or destroyed or demolished. No material of their churches will be used for building mosques or houses for the Muslims, any Muslim so doing will be regarded as recalcitrant to God and His Prophet. Monks and bishops will be subject to no tax or indemnity whether they live in forests or on the rivers, or in the East or West, North or South. I give them my word of honour. They have my promise and covenant and will enjoy perfect immunity from all sorts of inconveniences. Every help shall be given them in the repair of their churches. They shall be absolved from wearing arms. They shall be protected by the Muslims. Let this document be not disobeyed till the Judgement Day (Baladhari).
Similar charters were granted to the followers of other faiths. True Muslims have always tried to follow faithfully the example of their Prophet.
The words, "And Allah will surely help one who helps Him," signify that Muslim armies will receive Divine help because they fight Allah’s own battles and promote the sacred cause which is very dear to Him.
a
2:252.
b
47:8 .
1958
This verse gives the second reason. It is that Muslims were driven out from their hearths and homes without a just and legitimate cause; their only offence being that they believed in One God. For years the Muslims were persecuted at Mecca, then they were driven out from it and were not left in peace even in their exile at Medina. Islam was threatened with complete extirpation by a combined attack by the Arabian tribes around Medina, among whom the influence of the Quraish, on account of their being the custodians of the Ka‘bah, was very great. Medina itself was honeycombed with sedition and treachery. The Jews, compact and united, were opposed to the Holy Prophet whose difficulties instead of lessening had greatly increased by Emigration. It was under these highly unfavourable circumstances that Muslims had to take up arms to save themselves, their Faith and the Holy Prophet from extermination. If ever a people had a legitimate cause to fight, it were the Holy Prophet Muhammad and his Companions, and ye
1959
After giving reasons why the Muslims were obliged to take up arms, the verse mentions the object and purpose of the wars of Islam. The object was never to deprive other people of their homes and possessions or to deprive them of national freedom and compel them to submit to foreign yoke, or to explore new markets and get new colonies as the Western Powers do. It was to fight in self-defence and to save Islam from extermination and to establish freedom of conscience and liberty of thought. It was also to defend places of worship belonging to other religions—the churches, the synagogues, the temples, the cloisters, etc. (2:194; 2:257; 8:40 & 8:73). Thus the first and foremost object of the wars of Islam was, and will always be, to establish freedom of belief and worship and to fight in defence of one's country, honour and freedom against an unprovoked attack. Could there be a better cause to fight for than this?
تَبٰرَکَ اسۡمُ رَبِّکَ ذِی الۡجَلٰلِ وَالۡاِکۡرَامِ
Commentary:
The verse signifies that those who benefit by the great favours that God has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour but those who, on the contrary, defy Divine laws and adopt evil ways will be punished by the Lord of Majesty.
4090
Commentary:
The verse signifies that those who benefit by the great favours that God has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour but those who, on the contrary, defy Divine laws and adopt evil ways will be punished by the Lord of Majesty.