وَعَمِلَ

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.

2:63; 22:18.

See 2:63.

Commentary:

See notes on 2:63 and 5:66.

2:26; 3:58; 6:49; 19:61; 25:71; 34:38.

Commentary:

This verse sheds some light on the humanity of Cyrus and on his kind and benevolent treatment of the races he conquered. See also 18:84.

6:49; 18:89; 25:71; 34:38.

Commentary:

The epithet عمل صالح is more applicable to such acts as are done at the proper occasion and suit the exigencies of time than mere devotional acts, as is generally understood.

3:136; 39:54.

Important Words:

اھتدی (stick to guidance) is derived from ھدی. They say ھداہ i.e. he guided him. الھدی which is the infinitive form, is generally used in three different senses: to show the right path; to lead to the right path; and to make one follow the right path. اھتدی means, he sought guidance; he followed guidance and he stuck to guidance (Aqrab, Baqa& Mufradat).

3:58; 6:49; 18:89; 19:61; 34:38.

Commentary:

So complete and thorough was the reformation brought about by the Holy Prophet in the lives of his followers that in the place of every sin and crime in which they indulged before Islam, they practised a corresponding virtue. This is how their evil deeds became converted into good ones. Those who were the very embodiment of vice became the models of virtue and righteousness.

5:40; 20:83; 28:68.

Commentary:

True and sincere repentance must be followed by good works. There can be no true repentance without good works. This is why the word تاب i.e. repents, in the verse is followed by the expression عمل صالحاً i.e. and does good works.

20:83; 25:72.

Important Words:

عسی (maybe) meaning, it may be that, maybe or perhaps, is a word which expresses eager desire or hope and fear, sometimes with reference to the person addressed and sometimes with reference to the speaker himself. It denotes hope in the case of that which is liked and fear in the case of that which is disliked. It also denotes opinion or doubt, and certainty. When used by persons of very high authority the object is to engender hope but not overconfidence in the person or persons with reference to whom it is used. In the opinion of most commentators of the Quran the words عسی and لعل when used with reference to God denote certainty because uncertainty and expectancy cannot be attributed to God. Imam Raghib, however, differs from this view and says that in the Quran these words are used to express hope only on the part of the person or persons with reference to whom they are used (Lane & Mufradat).

Commentary:

The verse shows that according to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of truth he himself deliberately chooses to shut the door of repentance upon him.

3:58; 6:49; 18:89; 19:61.

25:76.

Commentary:

The verse seeks to remove the assumption by disbelievers of fancied and false superiority based on wealth, power and position, referred to in v. 36 and means to say that these things are not the means of achieving nearness to God. On the contrary, they tend to keep man away from Him. It is right belief and good actions which are his real wealth and which can bring him salvation and God’s pleasure.

Commentary:

There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.