عَلَيْهِمْ

4:70; 5:21; 19:59.

2:62, 91; 3:113; 5:61, 79.

3:91; 5:78; 18:105.

Important Words:

انعمت (Thou hast bestowed blessings) is derived from نعم which means, he became well off. نعم عیشه means: his life became happy and full of comfort and ease. انعم فلانا or انعم علی فلان means: he made his life comfortable; he bestowed favour on him. نعمة means: favour, blessing; anything which affords happiness (Aqrab). The word انعام is used with reference to rational beings only. For instance, we would say انعم علی عبدہ i.e. he bestowed a favour on his slave or servant, and not انعم علی فرسه i.e. he bestowed a favour on his horse (Mufradat).

المغضوب (those who have incurred displeasure) is derived from غضب which means: he was angry, he showed anger. غضب علیه means: he was angry with him, he was wrathful against him, his anger and wrath being combined with the intention of punishing or retaliating (Aqrab & Mufradat).

الضالین (those gone astray) is derived from ضل which means: he went astray, he lost his way, he deviated from the right path. ضل سعیه means: his effort was lost, being unsuccessful. ضل الرجل means: the man perished and his body became converted into dust (Aqrab). The word ضلالة is also used to indicate the state of being engrossed or lost in some effort or pursuit. Says the Quran:

الذین ضل سعیھم فی الحیوة الدنیا

i.e. those whose labour is all lost in search after things pertaining to the life of this world (18:105).

Again: ووجدک ضالا فھدی i.e. and He (God) found thee engrossed in search (after Him), so He showed thee the way (93:8).

Commentary:

In the last verse, God taught us to pray for guidance to the right path. In the present verse the idea has been further advanced by adding the words, the path of those on whom Thou hast bestowed Thy blessings. This has been done with a twofold purpose:

1. That a true believer should not be satisfied with only being guided to the right path or with performing certain acts of righteousness. He should set his goal higher, and try to attain to a position in which God begins to bestow His special favours on His servants. He should not merely pass the test but excel in it.

2. That a true believer should look up to the historical examples of divine favours and receive en-couragement from them. But he is not to stop at that particular point. He should try to join the favoured company and become one of them. And as the topmost in a class is still one of the class, the goal set before a believer is very high indeed.

For a description of الذین انعمت علیھم i.e. the favoured ones, we read elsewhere in the Quran: فاولئك مع الذین انعم اللّٰه علیھم من النبیین والصدیقین والشھداء والصالحین i.e. those who believe in God and follow the Prophet are among the favoured ones—the Prophets, the truthful, the martyrs and the righteous (4:70).

Here the favoured ones have been divided into four classes, the topmost being the Prophets and the lowermost the righteous. Thus a Muslim has been enjoined to pray to God for the bestowal of such spiritual favours upon him as may enable him to belong to one of these favoured classes. Even the highest favours, pertaining to prophethood are not denied to Muslims. This indeed is a lofty goal!

The point needs further elaboration. The verse, as hinted above, beautifully points out that a Muslim should not only desire mere virtue but should aim at inclusion in the class of men who have won the special favours of God. One who loves God does not remain content with an inferior state. Love of the Supreme Being engenders in the heart of man such a burning aspiration that he is not satisfied with an ordinary stage of progress. Indeed, one who understands God cannot look upon any stage of progress as final. Not only is the desire for unending progress found in the heart of the true believer, but God Himself wishes man not to remain content with a low stage, but to pray for ever-increasing righteousness; the righteousness of those who have won special prizes.

As already pointed out, the word انعام (favour) is not confined to any particular gift but includes everything which is given to a person as a token of pleasure, be it worldly or spiritual.

Again, though every favour is a divine blessing, it cannot be denied that there are certain favours which particularly deserve to be so called, for they rank among the topmost favours. The Quran says, And remember when Moses said to his people, O my people, call to mind Allah’s favour upon you when He appointed Prophets among you and made you kings and gave you what He gave not to any other among the peoples (5:21). This verse pointedly refers to the things which can be held to be special favours for man; and the Israelites are told that they have been given a goodly portion of all these favours.

Human excellences are of three kinds: (1) worldly and personal, (2) spiritual and personal, and (3) worldly or spiritual excellences in relation to others, i.e. excellences that are of a relative nature and pertain to the superiority of an individual or a people relative to others. A man naturally likes to attain this last kind of excellence also, which confers upon him a superiority over his rivals and compatriots. In the verse quoted above (i.e. 5:21) Moses ascribes all these three kinds of favours to the Israelites:

(1) They received worldly favours, so much so that they remained rulers of a land for a long time. All worldly excellences require kingship or government administration for their right growth and development, and a people who become rulers get this important means of development, irrespective of whether they benefit by it or not. The very fact that kingship is granted to a people means that all avenues of worldly progress are thrown open and made secure for them.

(2) They also received high spiritual favours. Just as kingship is a means of attaining worldly greatness and constitutes its culminating point, prophethood is the means of attaining spiritual greatness and constitutes the culminating point of spiritual progress. This is why Moses tells his people that prophethood, the greatest spiritual favour, has also been conferred upon them. Indeed they were granted this favour through a long series of Prophets.

(3) The third class of favours being relative, Moses most fittingly tells his people that God gave you what He had not given to any other among the peoples. In the above expression, though the idea is that of Moses, the words are Quranic and, as usual, the Quran has combined brevity of words with vastness of meaning in a manner which cannot fail to impress a thoughtful person.

The words: the path of those on whom Thou hast bestowed Thy blessings, coming after the words: Guide us in the right path, greatly enhance the significance of the former. The words indicate that the objective of a Muslim is not to merely pray that God show him the right way. They direct him to pray for loftier objects and to implore God that He may not only show him the ways of guidance but that He may lead him to those special paths of spiritual knowledge which had been revealed to the favoured ones before him. By raising such high aspirations in the minds of the believers, God has indeed conferred a great boon on Muslims.

Although in the presence of this clear and plain teaching it is not necessary to give any further evidence to show that the doors to every kind of progress have been thrown open to the believers, yet, as the latter-day Muslims have generally given way to despair, it is necessary to turn to the Quran to see what it means by prayer for the grant of favours, and whether it holds out any promise of the acceptance of this prayer. As partly quoted above, we read in 4:67-70: And if they had done what they are exhorted to do, it would surely have been better for them, and conducive to greater strength, and then We would have surely given them a great reward from Ourself, and We would have surely guided them in the right path. And whoso obeys Allah and this Messenger (of His), shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the truthful, the martyrs, and the righteous, and excellent companions are these.

The above-quoted verse clearly speaks of the favours that are in store for the true Muslims and uses the very words which occur in the verse under comment, viz. the path of those on whom Thou hast bestowed Thy blessings. As already noted, the recipients of blessings have been explained to mean the Prophets, the truthful, the martyrs and the righteous. This shows that the divine gifts which Muslims are asked to pray for embody the highest stages of spiritual progress, and the Quran informs us that all these stages are attainable, and indeed will be attained, by Muslims.

The objection is sometimes raised that while prophethood is a موھبة i.e. a free gift and not a کسب i.e. something to be earned, it is meaningless to offer any prayer for its attainment. The answer to this objection is that a Muslim does not pray particularly for the gift of prophethood. He only prays in a general way and implores God to bestow the highest spiritual favours on Muslims, and it rests with God to confer His favours on whomsoever He pleases. The Quran says, Allah knows best where to place His message (6:125), i.e. He alone knows whom to make His Messenger. This is why God has taught this prayer in the plural number, saying Guide us, and not "Guide me"—to point out that prayer for such spiritual blessings should be general and not particular. Moreover, though it is true that prophethood is a free gift, yet it is not wholly so, for there is undoubtedly some element of "earning" in it, otherwise why was this gift conferred on Muhammad (on whom be peace) and not on Abu Jahl?

Another objection in this connection is that when the Holy Prophet has been declared to be خاتم النبیین (Seal of Prophets), there is no possibility of any Prophet appearing after him. This objection has also been clearly answered in the verses quoted above (4:67-70); for there the words used are whoso obeys Allah and this Messenger (of His) which definitely means that the spiritual boons, including that of prophethood, promised to Muslims will be given only to such as will obey God and His Messenger—the Holy Prophet; and it is evident that the work of one who is subordinate to the Prophet cannot be considered as separate from the work of the Prophet, nor can such a one bring a new Law. Hence the appearance of a Prophet from among the followers of the Holy Prophet is not inconsistent with the latter’s being the Seal of Prophets. On the contrary, such a Prophet will only complete the significance of خاتم النبیین. But of this we will speak later at its proper place. In short, the verse clearly tells us that the door of the highest spiritual blessings—even that of prophethood—is open to Muslims.

It should, however, be noted that "a favour" or "a blessing" spoken of in the verse is not to be understood in the spiritual sense only. It covers the entire field of human activity, and in its wider significance, the prayer includes the seeking of what may be called earthly eminence. Knowledge, honour, power, wealth are all among the favours of God and a true believer may pray for the attainment of these along with the spiritual blessings.

The latter portion of the verse contains a dreadful warning. Man receives favours from God and then begins to abuse them. Or he loses the right path, encounters a fall, and becomes rejected by God. It is to guard against this danger that the latter portion of the verse contains a warning for mankind in general and for Muslims in particular. God enjoins us to pray that after becoming His favoured ones, we should not incur His displeasure nor stray from the right path, so that our progress, be it spiritual or temporal, may be continuous with no falling back.

The words المغضوب علیھم and الضالین have been used to denote two kinds of dangers. One is that one should outwardly stick to the right path but lose the inner spirit, retaining the shell without the kernel. The other is that one should lose the path itself and wander away into the wilderness. It is to these two kinds of dangers that the words المغضوب علیھم and الضالین refer. The Holy Prophet said:

إن المغضوب علیھم الیھود والضالین ھم النصاری i.e. by المغضوب علیھم are meant Jews, and by الضالین Christians (Tirmidhi & Musnad). These words of the Prophet are full of meaning. Not only do they describe the nature of the two dangers but also warn Muslims that if they are not watchful, they may fall a prey to them. They may either lose the spirit of faith just as the Jews did, who stuck to the letter of the Law but lost its spirit; or they may lose the path itself just as the Christians did, who strayed from the true teachings of Jesus and began to tread a different path altogether. The Quran speaks of the wrath of God falling on the Jews time after time (2:62; 2:91; 3:113; 5:61). It also refers to the drifting away of the Christians from the real teaching of Jesus (5:78).

The words المغضوب علیھم and الضالین also refer to another set of dangers. As is well known, the Holy Prophet had prophesied the second coming of Jesus Christ which meant the coming of a Reformer and a Messiah among Muslims in the spirit and power of Jesus. By using the words المغضوب علیھم, which the Holy Prophet said refer-red to the Jews, the Quran warns Muslims against meeting the fate of the Jews by rejecting the Promised Messiah when he appears among them. This prophecy of the second advent of Jesus has been fulfilled in the person of Hadrat Mirza Ghulam Ahmad of Qadian, the Holy Founder of the Ahmadiyya Movement.

The other danger is alluded to in الضالین which, according to the Holy Prophet, refers to Christians. The verse foretells a time when Christian nations would dominate the world, and it warns Muslims to be on their guard against the false beliefs and evil culture of these nations. A most dreadful warning, but most deplorably neglected!

This, the last verse of Al-Fatihah, embodies yet another great prophecy. As we have seen, this chapter was revealed early in Mecca when the Holy Prophet was surrounded by idolaters and Islam had not yet come in contact with either Jews or Christians. Yet the prayer in this verse refers to the danger of Jews and Christians and not to the danger of idolatry. This unexpected omission in the case of idol-worshippers and this unexpected reference to the People of the Book is not without significance. Idol-worship was to be swept out of Arabia and was no longer to be a danger to Islam, but dangers far more formidable were to confront it in the Latter Days—the internal danger of Muslims becoming like Jews, and the external danger of their becoming like Christians. The prophecy in this verse therefore has a threefold significance: (1) it refers to the early extinction of idolatry from Arabia; (2) it speaks of the danger of Muslims drifting into a state like that of Jews, and (3) it alludes to the universal ascendance of Christian nations in the Latter Days, and warns Muslims against adopting their faith and imbibing their culture. All these prophecies have been literally ful­filled.

The Holy Prophet says that when a Muslim comes to the end of the prayer contained in Al-Fatihah, he should say آمین (Amen), i.e. ‘Accept our prayer, o Lord!’ It is therefore customary with Muslims to say 'Amen' after reciting Al-Fatihah.

A General Note on the Chapter Al-Fatihah

Al-Fatihah, the opening Surah of the Quran, reveals a beautiful order in the arrangement of its words and sentences. It is divided, as the Holy Prophet has said, into two halves. The first half pertains to God, the second to man, and the different parts of each portion correspond to one another in a most remarkable manner. Corresponding to the name اللّٰه (Allah), which stands for the Being possessing all noble attributes, in the first half, we have the words, Thee alone do we worship. In the second half, as soon as the devotee thinks of God as being free from all defects and possessing all perfect attributes, the cry of Thee alone do we worship spontaneously rises from the depths of his heart.

Again, corresponding to the attribute رب العالمین (Lord of all the worlds) in the first part, we have the words Thee alone do we implore for help in the second part. When a Muslim knows God to be the Lord, i.e. the Creator and Sustainer of the worlds and the Source of all development, he at once takes shelter in Him, saying: Thee alone do we implore for help.

Again, corresponding to the attribute الرحمن (the Gracious, i.e. the Giver of innumerable blessings, and the Liberal Provider of our needs) in the first part, we have the words Guide us in the right path in the second; for the greatest of the blessings provided for man is guidance which God provides for him by sending revelation through His Messengers.

Again, corresponding to the attribute الرحیم (the Merciful, i.e. the Giver of the best rewards for man’s works) in the first part, we have the words The path of those on whom Thou had bestowed Thy blessings in the second, for it is Ar-Rahim Who bestows merited blessings on His favoured servants.

Yet again, corresponding to مالك یوم الدین (Master of the Day of Judgement) in the first half, we have the concluding part of the last verse in the second, viz. those who have not incurred Thy displeasure, and those who have not gone astray. When man thinks of giving an account of his deeds, he dreads failure; so, pondering over the attribute of Master of the Day of Judgement, he begins to pray to God to be saved from His displeasure and from straying from the right path.

Another special feature of the prayer contained in this chapter is that it appeals to the inner instincts of man in a perfectly natural manner. There are two fundamental motives in human nature which prompt submission, viz. love and fear. Some people are touched by love, while others are moved by fear. The motive of love is certainly nobler but there may be, indeed there are, men to whom love makes no appeal. They will only submit through fear. In Al-Fatihah an appeal has been made to both of these human motives.

First come those attributes of God which inspire love, i.e. الرب (the Creator and Sustainer of the world), الرحمن (the Gracious) and الرحیم (the Merciful). Then in their wake, as it were, comes the attribute of مالك یوم الدین (Master of the Day of Judgement) which reminds man that if he does not mend his ways and does not respond to love, he should prepare to give an account of his deeds before God. Thus the motive of fear is brought into play side by side with that of love. But as God’s mercy far excels His anger, even the fourth attribute, i.e. that of مالك یوم الدین (Master of the Day of Judgement), which is the only fundamental attribute designed to evoke fear, has not been left without a reference to mercy. In fact, here too God’s mercy transcends His anger, for we are told that we are not appearing before a Judge but before a Master Who has the power to forgive and Who will punish only where punishment is absolutely necessary.

Similarly, at the end of the prayer, the motives of hope and fear have been brought into play. First God appeals through the motive of love by putting into the mouth of the supplicant the words: Guide us in the right path, the path of those on whom Thou hast bestowed Thy blessings; and then He follows it up with the words: Those who have not incurred Thy displeasure and those who have not gone astray. Thus both the motives of hope and fear have been brought into action. But here too the first appeal is to the motive of love.

In short, Al-Fatihah, the Opening Chapter of the Quran, is a wonderful storehouse of spiritual knowledge. It is a short chapter of seven brief verses, but it is a mine of knowledge and wisdom. Aptly called the "Mother of the Book," it is the very essence of the Quran.

Beginning with the name of Allah, the Fountainhead of all blessings, the chapter goes on to narrate the four fundamental attributes of God, i.e. (1) the Creator and Sustainer of the world; (2) the Gracious, Who provides for all the requirements of man even before he is born and without any effort on his part for them; (3) the Merciful, Who determines the best possible results of man’s labour, and Who rewards him most liberally; and (4) Master of the Day of Judgement, before Whom all will have to stand to give an account of their actions, Who will punish the wicked but will not treat His creatures as a mere Judge but as a Master, tempering justice with mercy and Who is eager to forgive whenever forgiveness is calculated to bring about good results. This is the portrait of the God of Islam given in the very beginning of the Quran––a God Whose power and dominion know no bounds and Whose mercy and beneficence have no limitations.

Then comes the declaration by man that, his God being the possessor of such lofty attributes, he is ready, nay eager, to worship Him and throw himself at His feet in complete sub­mission; however, God knows that man is weak and liable to err, so He mercifully exhorts His servant to seek His help at every step in his onward march and for every need that may confront him.

Finally comes a prayer—comprehensive and far-reaching––a prayer in which man supplicates his Maker to lead him to the right path in all matters, spiritual or temporal, whether relating to his present or future needs. He prays to God that he may not only withstand all trials but, like the chosen ones of God, do so with credit and become the recipient of His most bounteous favours; that he may forever go on treading the right path, pressing on nearer and yet nearer to his Lord and Master without stumbling on the way, as did many of those who have gone before. This is the theme of the Opening Chapter of the Quran which is constantly repeated, in one form or another, in the main body of the Book which we are now approaching.

4:169, 170; 26:137; 36:11.

Important Words:

كفروا (they disbelieved) is derived from كفر which is the opposite of آمن and means, he disbelieved. The literal meaning of كفر (kufr) is ستر الشیء i.e. to cover up a thing. Thence it has also come to mean "ungratefulness" and "disbelief" (Aqrab). When the word is used singly, without any qualifying word, it means the rejection of any fundamental object of faith, i.e.the Unity of God or the prophethood of the Holy Prophet, or the Holy Book, etc (Mufradat).

ءانذرتھم (whether thou warn them). انذر is derived from نذر. They say نذر الشیء i.e. he knew the danger underlying the thing and was on his guard against it. انذر is the transitive form of نذر; so انذرہ means, he warned him of a coming danger. نذیرmeans, a warner (Aqrab). The ھمزہ (hamzah) used in the beginning of the word ءانذرتھم does not give the meaning of interrogation. It is simply used to make the word infinitive, and the clause beginning with it would be taken to mean whether thou warn them or warn them not. It is a parenthetical clause which goes to qualify the words, those who have disbelieved (Mufradat).

Commentary:

After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Quran but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Surah النصر (Ch.110) was revealed to the Holy Prophet, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers as turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban.

4:73, 74.

Important Words:

یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).

شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.

قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.

Commentary:

The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.

The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.

The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.

The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, some­thing that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.

Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.

7:36; 20:124.

Important Words:

خوف (fear) is derived from خاف i.e. he feared. خوف denotes fear about the future. یحزنون (shall grieve) is derived from حزنwhich means, he felt regret, grief, and sorrow. حزنه means, he made him sorrowful. حزن (grief) generally, though not always, relates to what is past.

Commentary:

As Adam was to become the progenitor of a great race and the harbinger of a new era, a timely announcement was made to mankind through him that they should be prepared to receive guidance from their God from time to time. Thus the verse holds out the promise that among the descendants of Adam there would continue to appear great souls who would invite people to truth and guidance, and that those who followed such holy persons would attain salvation. Their hearts would be so filled with the true faith that they would enjoy peace and tranquillity of mind in all circumstances. No fear about the future or regret about the past would trouble them, as they would attain nearness to God and their hearts would be to them a paradise.

5:70; 22:18.

4:137; 6:93.

2:113, 278; 6:49; 10:63.

Important Words:

الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).

الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).

النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).

الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.

من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.

Commentary:

This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.

The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.

What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:

(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.

The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.

It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.

(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.

Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.

As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.

4:126.

See 2:63.

Important Words:

بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).

اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).

وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).

محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).

Commentary:

The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:

ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك

i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.

It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:

"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).

2:152; 3:165; 62:3.

Important Words:

آیات (Signs) is the plural of آیة which means, a sign, token, or mark by which a person or thing is known or recognized; it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, one knows that one also perceives the latter which one cannot perceive by itself; it also means a miracle, a wonder. The word is also used in the sense of a sentence; a part of speech; a verse (Lane & Aqrab).

کتاب (Book) means, anything written; a book; a prescribed law (Aqrab). See also 2:54.

حکمة (Wisdom) is derived from حکم (hakama). They say, حکمه i.e. he prevented or restrained him (from acting in an evil manner). حکم بالامر means, he judged and decreed in the matter. حکم (hakuma) means, he became wise (Aqrab). حکمةmeans, what prevents or restrains one from ignorant behaviour; knowledge or science; knowledge of the true nature of things; wisdom or wisdom under­lying a commandment; an action according to the requirements thereof (Mufradat & Lane).

یزکیھم (purify them) is derived from زکی (zakka) which again is derived from زکا meaning, he or it grew and increased and developed; he or it be­came purified. زکی means, he purified; he caused to grow and increase. تزکیة means, the act of purifying and increasing (Aqrab).

العزیز (the Mighty) is derived from عز i.e. he was or became mighty, potent or powerful; or high, elevated or illustrious; or hard and resisting. عزیز means, mighty and powerful or high and elevated; or hard and resisting. It also sometimes means, distressing or grievous. العزیز used as the attributive name of God means, the Mighty Who overcomes everything; the Incomparable or Unparalleled (Lane). See also 2:207 and 5:55.

الحکیم (the Wise) is derived from the same root from which حکمة (for which see above) is derived. حکیم means, possessing knowledge or science or wisdom; wise; a sage; a philosopher; a physician; one who performs or executes affairs firmly, soundly, thoroughly, skilfully and well. الحکیم is one of the names of God meaning the All-Wise (Lane). Applied to the Quran the word would signify the book that is full of wisdom and is free from all defect and imperfection, having no incongruity or unsoundness; or the book which judiciously decides religious differences.

Commentary:

In this verse which is one of the most important, attention is drawn to the prayer of Abraham when he was leaving his wife Hagar and his son Ishmael to live in the arid valley of Mecca. The great prayer was to the effect that God might raise from among the Meccans a Prophet, who should (1) lay before the people Signs of God that may carry conviction to their minds; (2) teach them the Law of God; (3) initiate them into the philosophy of divine commandments, because until the wisdom underlying a commandment is brought home, one does not feel disposed to attend to it, but rather looks upon it as a burden, as was the case with the Christians who, unable to understand the underlying wisdom of the Mosaic Law, began to look upon it as a curse (Rom. 4:15; Gal. 3:13); and finally (4) purify the lives of men and open out to them the avenues of progress. See also 2:152.

This prayer of Abraham, offered from the very depth of his heart, was fulfilled in the person of the Holy Prophet. The wonderful way in which the Holy Prophet combined in his person the four characteristics mentioned in this prayer is a fact of history to which even his most hostile critics have testified. By universal consent the Prophet of Islam has been acclaimed as "the most successful Prophet".

The fact that Abraham did not here pray for many Prophets, but for one Prophet only shows that while offering this prayer, he had in view a very great Prophet, a Master-Prophet who was to transcend all. This prayer of Abraham has been applied by the Holy Prophet to himself. He is reported to have said انا دعوة ابراھیم i.e. "I am the prayer (personified) of Abraham" (Jarir & ‘Asakir).

As mentioned in the introductory remarks in the beginning of this chapter, the verse under comment serves as a summary of the entire chapter which is not only an enlargement of the subject matter of this verse but treats its various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the means of national progress.

It may be of interest to note here that the Quran speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer has been mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Reformers who will follow one another for the reformation of the Israelites. On the other hand, when Abraham prays about the progeny of Ishmael, he begs his Lord to raise among them a special Prophet with a specific and lofty mission. Again, when God answers the first-mentioned prayer of Abraham, He does not make any mention of the Reformers to be raised but leaves their appearance to be inferred only by implication; but He does make a pointed reference to the fact that in spite of these Reformers, the Israelites will end as transgressors. On the contrary, God makes no such mention about the progeny of Ishmael, thereby hinting that after the Promised Prophet has been raised, their glorious days will continue till the end of the world. This is indeed a marvellously true portrait of the two branches of the House of Abraham.

In making mention of the prayers of Abraham in verses 127 to 130 the Quran makes an allusion to the fact that Abraham did not only pray for the prosperity of the children of Isaac but also for the posterity of Ishmael, his firstborn. When the offspring of Isaac lost the gift of prophethood on account of their evil deeds, the next descendants of Abraham were the children of Ishmael and thus the Promised Prophet must belong to the House of the latter. In order to point out that the expected Prophet was to be an Ishmaelite, the Quran makes mention of the construction of the Ka‘bah by Abraham and Ishmael and of the prayers offered by Abraham for the posterity of his eldest son.

To this natural conclusion Christian critics generally bring forward two objections (1) that the Bible makes no mention of any promise having been made by God to Abraham concerning Ishmael, and (2) that, admitting that God did make such a promise, there is no proof of the fact that the Prophet of Islam was descended from Ishmael.

As regards the first objection, it should be borne in mind that even if the Bible be shown to contain no prophecy about Ishmael, the absence of such a mention in it cannot be considered as conclusive testimony that such a prophecy was not actually made. It is no secret that Sarah, the mother of Isaac, hated Ishmael and his mother, Hagar. This hatred of their mother for the House of Ishmael was inherited by her sons, the Israelites (Gen. 16:12). In these circumstances it would be idle to search for any express prophecy in favour of Ishmael and his progeny in the Bible; particularly when it was for a long time subjected to all sorts of interference on the part of the Israelites. Moreover, if the Biblical evidence can be taken to establish the existence of a promise about Isaac and his sons, why should not the evidence of the Quran and, for that matter, of the children of Ishmael, be accepted to establish the fact that promises were held out by God to Ishmael and his sons also. But the undeniable fact is that the Bible does contain references to the future prosperity of the sons of Ishmael similar to those it contains about the sons of Isaac. The following are some of these references:

(1) "And God said unto Abraham, thou shalt keep my covenant, therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised" (Gen. 17:9, 10). This covenant was made with Abraham before the birth of Isaac and after Ishmael had been born, which shows that it applied to Ishmael and his children.

(2) "And the angel of the Lord said unto her (Ishmael’s mother), I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man (it appears that here some expression like "Arab" or the dweller of a desert country, has been translated as "wild"); his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren"; i.e., although all will constantly oppose him and be jealous of him, yet he will succeed (Gen. 16:10-12).

(3) Further evidence of Ishmael and his posterity being included in the covenant which God established between Himself and Abraham and his seed after him is furnished by Gen. 17:6-8 which says, "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Now, has not the land of Canaan remained in the possession of the Ishmaelites for over 1,300 years? If the Arab Muslims are not the seed of Abraham, why has Canaan continued in their possession for so long?

(4) Again in Gen. 17:18-20, we read:

"And Abraham said unto God, O that Ishmael might live before thee! and God said,…And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." It will thus be seen that the promises made for Ishmael are similar to those made for Isaac; nay, they are even greater in number, for, with regard to Ishmael, God says, (a) "I have blessed him"; (b) "I will make him fruitful"; (c) "I will multiply him exceedingly"; (d) "twelve princes shall he beget"; and (e) "I will make him a great nation".

(5) Further evidence of the fact that Ishmael was included in God’s covenant is furnished by the fact that circumcision which was instituted by God as a token of His covenant with Abraham and his seed after him, has continued among the descendants of Ishmael. Though Islam also enjoined it, yet it was already in vogue among the Arabs, which shows that they were the seed of Abraham and were consequently included in the covenant of which circumcision was instituted as a symbol.

In order to exclude Ishmael from God’s covenant, Christian writers sometimes bring forward the plea that the offspring of a handmaid cannot be included in Abraham’s seed. But this is entirely baseless; for, even conceding, for the sake of argument, that Ishmael’s mother was a handmaid, it has been clearly said with reference to Ishmael: "And also of the son of the bondwoman will I make a nation because he is thy seed" (Gen. 41:13).

The above-quoted verses of the Bible show (1) that Ishmael was born according to the promise of God given to Abraham before Ishmael’s birth; (2) that God blessed Ishmael and his mother, Hagar; (3) that He promised to make Ishmael and his mother fruitful and to multiply them exceedingly; (4) that God was with Ishmael; and (5) that the covenant of God with Abraham about the circumcision of every male child among his progeny applied to Ishmael and his children.

As a matter of fact, the promise made to Ishmael does not differ very much from that made to Isaac; they are both to be blessed, both to be made fruitful, the descendants of both to multiply exceedingly and both are to be made great nations, and kingdom and dominion is promised to the progeny of both. So when the nature of the promise made to both the brothers does not substantially differ, the kind of reward granted to the children of Isaac will have also to be admitted for the children of Ishmael. It would be wrong to think that as in Gen. 17:21 it is written that God will establish His covenant with Isaac, so Prophets were meant to be raised from among his children only, for a similar covenant was made with Abraham even before the birth of Isaac, and this clearly applied to Ishmael. This covenant is contained in Gen. 17:10, 11 according to which Ishmael was circumcised at the age of 13 and thenceforward circumcision became a religious rite with the posterity of Ishmael. It is therefore beyond any shadow of doubt that the covenant referred to above was intended for the children of Ishmael quite as much as for the children of Isaac. This fact has even been admitted by some eminent Christian writers of established authority (The Scofield Reference Bible, p. 25).

So far about verbal promises. Now let us see how God practically treated Ishmael. We read in Gen. 21:14-20, "And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-Sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer."

This shows that God rendered miraculous help to Ishmael and brought into existence a well of water for his sake. It is now for the Christians to show what extraordinary thing God wrought for Isaac that may be compared with this. In the above passage it is also said that "God was with the lad", which means that Ishmael grew up under the special protection of the Lord.

Further evidence of the fact that Ishmael was looked upon as the seed of Abraham, on a par with Isaac, is furnished by the following circumstances:

In Gen. 25:6, we read that when Abraham grew old and was nearing his end, he sent away the sons of the concubines. And then the Bible goes on to say: "And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years, and Abraham gave up the ghost, and died in a good old age, an old man full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah." (Gen. 25:7-9). Now, if Ishmael was also treated as the offspring of a concubine, he ought to have been treated as the other children, who were the issue of concubines, were treated. But such was not the case; for when Abraham died, the children of the concubines were away and only Ishmael and Isaac were present, and both of them participated in the burial ceremony of their father. This shows that Ishmael was not treated as the offspring of a concubine, but was looked upon as the equal of Isaac and was treated accordingly.

In reply to the second objection that even if the covenant be understood to include the sons of Ishmael, it is yet to be proved that the Holy Prophet belonged to the House of Ishmael, the following points may briefly be noted:

(1) The best way to know the origin of a race is to refer to the traditions and the testimony of the race itself; and, as we all know, the Quraish, the tribe to which the Holy Prophet belonged, always believed and declared themselves to be the descendants of Ishmael and this claim was recognized by all the people of Arabia.

(2) If the claim of the Quraish and, for that matter, that of other Ishmaelite tribes of Arabia, to Ishmaelite descent had been false, the real descendants of Ishmael would have protested against such a false claim; but no such objection is known to have been ever raised.

(3) In Gen. 17:20 God had promised to bless Ishmael, to multiply his progeny, to make him a great nation and the father of twelve princes. If the people of Arabia are not his descendants, where is the promised nation? The Ishmaelite tribes of Arabia are indeed the only claimants in the field,

(4) According to Gen. 21:8-14 Hagar had to leave her home in order to satisfy the vanity of Sarah. If she was not taken to Hedjaz, where are her descendants found, and which is the place of her banishment?

(5) After her banishment Hagar dwelt in the wilderness of Paran (Gen. 21:21). Christian writers have tried to prove that Paran is Feiran near Jebel Serbal in the Sinai Peninsula. But the great English commentator of the Old Testament, who devoted his whole life to the study of the Bible, Dr. S. R. Driver, has had to confess after all that "the site of Paran, from which the wilderness derives its name, is, however, unknown" (Deut. p.4). On the contrary, the Arab geographers are all agreed that Paran is the name given to the hills of Hedjaz (Mu‘jamul-Buldan).

(6) We are told that the generations of Ishmael "dwelt from Havilah unto Shur" (Gen. 25:18) and the phrase "from Havilah unto Shur" designates the opposite extremes of Arabia (Bib. Cyc. by J. Eadie, London, 1862).

(7) The Bible calls Ishmael "a wild man" (Gen. 16:12) and the word اعرابی (A‘rabi) "a dweller of the desert" conveys almost the same sense.

(8) Even Paul has admitted Hagar’s connection with Arabia (Gal. 4:25).

(9) Kedar was a son of Ishmael and it is admitted that his descendants settled in the southern part of Arabia (Bib. Cyc. London, 1862).

(10) Prof. C. C. Torrey says: "The Arabs were Ishmaelites according to the Hebrew tradition…The 'twelve princes' (Gen. 17:20) subsequently named in Gen. 25:13ff, represent Arabian tribes or districts; notice especially Kedar, Duma (Dumatul-Jandal), Teima. The great nation is the people of Arabia." (Jewish Foundation of Islam, p.83).

(11) Similarly, the learned authors of the Cyclopedia of Biblical Literature, New York, (1877, p. 685) admit that "the Arabs, from physical characteristics, language, the occurrence of native traditions…and the testimony of the Bible are mainly and essentially Ishmaelites."

(12) Lastly there is the opinion of Narsai, a Syrian writer who lived about a hundred years before the birth of the Holy Prophet. Mingana quotes Narsai as saying: "The raid of the sons of Hagar was more cruel even than famine, and the blow that they gave was more sore than disease; the wound of the sons of Abraham is like the venom of a serpent and perhaps there is a remedy for the poison of reptiles but not for theirs—let us always blame the foul inclination of the sons of Hagar, and specially the people (the tribe) of Kuraish who are like animals." (Leaves from Three Ancient Qurans, edited by the Rev. A. Mingana, D.D. Intro. xiii).

In the face of these conclusive proofs both the objections, that (1) Ishmael was not included in the covenant which God made with Abraham, and that (2) Ishmael did not settle in Arabia or that the Holy Prophet of Islam was not a descen-dant of Ishmael, fall to the ground.

Before passing on to the next verse a brief reference to Hagar, mother of Ishmael, will not be out of place here. C. J. Ellicott, Lord Bishop of Gloucester, says in his Commentary: "Hagar…was to be, not Abraham’s concubine, but his wife" (Vol. 1, p. 69). The Targums of Onkelos and Jonathan ben Uzziel tell us that "Sarah…took Hagar…and set her free, and gave her to Abraham, her husband, to wife" (Translation by J. W. Etheridge, London, 1862, p. 205). This setting free of the "handmaid" or "bondwoman" does not imply that Hagar was a barbarian slave or that she was a slave from her very childhood. Sir Leonard Wooley says that she was a "civilised creature sprung from the second great centre of culture in the ancient world" (Abraham, London, 1936, p. 144).

"According to Midrash", says another authority, "Hagar had been given as a slave to Abraham by her father, the Pharaoh of Egypt, who said, "My daughter had better be a slave in the house of Abraham, than mistress in any other" (Translation of the Targums by J. W. Etheridge, note 8, on page 204).

Commentary:

This verse speaks of the great reward of those who prove themselves to be truly صابر or patient. It is, in fact, an explanation of the word, glad tidings, occurring in 2:156. Truly patient people who are steadfast in their connection with God and whom each and every affliction finds spiritually rising higher and higher will inherit three things: (1) blessings from their Lord; (2) His mercy; and (3) His guidance. God will bless them in every way, will cover them with His mercy and forgiveness and will look after them, providing guidance for them whenever they may need it. He will, as it were, become their friend and guardian, eager to come to their help on all occasions.

3:90; 4:147; 5:40; 24:6.

Important Words:

اصلحوا (amend) is derived from صلح which means, he or it was or became good or virtuous or just or proper. اصلح means, he reformed him or he reformed himself or he amended. When اصلح is followed by the preposition بین (between) as in اصلح بینھمit means, he brought about reconciliation between them (Aqrab).

Commentary:

God, not being vindictive, is ever ready to pardon those who repent and rectify their mistakes. But repentance must be sincere and real. Mere verbal expression of regret is not sufficient. The evildoer must try to make full amends for the wrong committed and should promise to bring about in himself a real change in future. It is only after a real change takes place in the sinner that forgiveness is promised to him. As to the Jews who concealed prophecies regarding the Holy Prophet, the verse lays down three conditions as a proof of real repentance.

Firstly, they should declare their repentance and turn back from their wrong course. Secondly, they should make amends practically, not only by reforming themselves but also by trying to reform those who have been misled through them. Thirdly, they should openly declare the truth which they have been hiding regarding the prophecies in their Scriptures. If they fulfilled these conditions, they would yet find God Forgiving and Merciful.

3:88.

Commentary:

The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).

The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.

If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.

23:100; 26:103.

Important Words:

کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).

حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).

Commentary:

Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.

The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.

2:265; 74:7.

Important Words:

منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.

Commentary:

Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.

13:23; 14:32; 16:76; 35:30.

Important Words:

عند (with) signifies, with, besides, at, near, by, or in the presence of, etc. It also implies possession, as one says عنده خیروفضلi.e. he possesses goodness and excellence. ملوك الارض عند الله تراب means, the kings of the earth are like dust compared with God. عند also signifies, in one’s mind, or in one’s opinion or estimation (Aqrab & Lane).

Commentary:

Islamic commandments have been so made as to meet the exigencies of all times and all seasons. For instance, lunar months which rotate all through the year, have been appointed for the observance of fasts and the performance of Pilgrimage, so that Muslims may keep fasts and perform Pilgrimage both in summer and winter, spring and autumn. Similarly, the five daily Prayers and the two supererogatory Prayers––تھجد (tahajjud) and ضحی (duha), which are said respectively in the latter part of the night and in the forenoon, are so timed that a Muslim practically performs Prayers at all hours of the day and night. Similarly, charity is to be performed during both day and night, so that this righteous act of man may cover every hour of his life.

Observe also the beautiful order of the words. The word "secretly" corresponds to night, and the word "openly" to day. Thus a Muslim has to expend his wealth in the cause of Allah not only in such a way and at such a time that others may be induced to follow his good example by noticing his charity, but also at such time and in such a way that even the recipient of his charity may not know the donor.

It may be noted here that alms are of two kinds: (1) obligatory زکوة (Zakah), and (2) supererogatory صدقه (Sadaqah). Zakah is collected by the state from every man of a prescribed measure of wealth and is then spent by the state on helping the poor and needy, orphans, widows and wayfarers, etc. In this case, the recipients do not know any particular donor and thus preserve their sense of self-respect. But as Zakah is collected by the state, people are apt to look upon it as a tax and not as charity. So Islam has instituted Sadaqah also which is voluntary and is given to individuals out of a desire to help the poor and needy. Thus Sadaqah engenders feelings of sympathy among the well-to-do towards their brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.

See 2:4.

Commentary:

The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.

2:162; 4:53; 5:79.

Commentary:

For an explanation of the expression, the curse of Allah and of angels and of men, see under 2:162.

Commentary:

Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.

The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.

But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.

The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.

The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.

Commentary:

The verse contains a strong and highly forceful appeal in favour of orphans. Those to whom the guardianship of orphans is entrusted are told to imagine just how they would feel if they knew that they were to die leaving behind little children and no one to take care of them. The implication is that they should treat their wards as kindly as they would like their own little children to be treated in case of their own death.

Commentary:

This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.

The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.

The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.

The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.

The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies.

2:130, 152; 9:128; 62:3; 65:12.

Commentary:

The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?

All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.

The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.

2:63; 6:49; 7:50; 46:14.

Important Words:

فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.

یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.

Commentary:

Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.

Commentary:

The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.

6:55; 16:120; 24:6.

Commentary:

The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.

The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.

4:78.

Commentary:

This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.

The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.

Important Words:

حفیظ (keeper) is derived from حفظ. They say حفظ الشیء i.e. he kept the thing or preserved it or guarded it or protected it or took care of it; he prevented it from becoming lost. حافظ or حفیظ (the latter having more intensive meaning) means, keeper, preserver or guardian. When used about God, the attributive name besides giving the above meanings, also means, the Preserver of all things; One Who preserves the good and evil works of His creatures (Lane).

Commentary:

The words, Whoso obeys the Messenger obeys Allah indeed, further explain the meaning of the expression, Say, All is from Allah, occurring in 4:79 above. The verse purports to say that obedience to the Prophet is really obedience to God, and if Muslims get into trouble by obeying the Prophet, it is all subject to God’s own will and must not be attributed to the Prophet and such trouble can never result in evil; God’s dealings with the Prophet come under His special providence, and, therefore, he who finds fault with him really finds fault with God.

Important Words:

یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).

سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).

Commentary:

The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.

33:15.

9:5.

Important Words:

ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).

الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.

سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).

Commentary:

The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not

possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.

39:42; 42:7; 88:23.

Commentary:

The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.

The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.