يُرِيدُ

Important Words:

The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.

The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them.

2:186; 3:4; 8:42; 21:49; 25:2.

2:287; 5:7; 22:79.

22:38.

Important Words:

رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).

القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.

Commentary:

The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?

As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.

The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.

Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.

The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.

The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.

The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.

The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.

The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.

The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.

To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).

17:56.

4:165.

4:159;

2:88.

4:56; 10:41.

Important Words:

اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).

Commentary:

This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.

The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.

The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.

The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.

The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.

The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.

Commentary:

The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.

The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.

The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.

The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.

The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.

5:42.

Commentary:

The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".

4:177.

9:104; 33:74; 42:26.

Commentary:

In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude.

Commentary:

The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.

The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.

2:201, 202; 42:21.

Commentary:

The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.

2:174; 5:4; 6:146.

Important Words:

عقود (compacts) is the plural of عقد (‘aqdun), being derived from the verb عقد (‘aqada). They say عقدالحبل i.e. he tied the rope; or he tied it firmly and fast; or he tied it into a knot or knots. عقد means, a compact; a covenant: an agreement; a responsibility; an obligation; a treaty; an ordinance of God (Lane & Aqrab).

بھیمة (quadrupeds) of which the plural is بھائم is derived from بھم. They say بھم الرجل i.e. the man continued looking at a thing without his being relieved by doing so, i.e. he looked vacantly; he was silent and perplexed or was confounded when asked respecting a thing. ابھم الامر means, the affair became vague or dubious or confused. ابھم الباب means, he closed the door. استبھم علیه الامر means, the affair was as though it were closed against him so that he knew not how to engage in it or execute it. بھیمة means, a beast or a brute; any quadruped whether of the land or of the sea; any animal that does not discriminate or does not possess the power of expression; all animals except beasts of prey and birds (Lane & Aqrab).

انعام (cattle) is the plural of نعم (an animal of the class of cattle). They say نعم عیشه i.e. his life was or became easy, good or pleasant. نعم of which the plural is انعام means, pasturing cattle consisting of camels or sheep or goats; or all these; or camels alone (Lane & Aqrab).

The phrase بھیمة الانعام (quadrupeds of the class of cattle) which is made up of two words: بھیمة (quadrupeds) and انعام(cattle) is of rather peculiar construction. The phrase does not mean quadrupeds from among cattle, for the obvious reason that quadrupeds form a class wider than cattle. In fact, the اضافة in the phrase بھیمة الانعام is of the kind which may be called اضافة بیانیة or اضافة تشبیھیة. According to the former, the words بھیمة الانعام would mean, the بھیمة (quadrupeds) which belong to the class of انعام (cattle); and according to the latter, they would mean بھیمة (quadrupeds) which resemble انعام(cattle). This construction has been used by the Quran to signify that whereas all بھیمة (quadrupeds) do not make lawful food, those of them that form the counterparts of انعام (cattle) are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, antelope, wild buffalo, etc.

Commentary:

In this verse the word عقود (compacts) signifies compacts made by man with God or the obligations due to Him. The word, literally meaning "knots", has acquired this meaning because in ancient times knots were tied on strings or ropes as symbols of solemn compacts. The fulfilling of compacts or obligations due to God, referred to in the present verse which primarily deals with the subject of food, contains a veiled hint that a time was coming when Muslims would have to face trials and suffer hardships in order to avoid forbidden food. It is then that they would have to be particularly regardful of God’s commandments in this respect. That time has already come and Muslims who go to Europe or America experience great difficulty in getting clean and lawful food, and they have to take special care in procuring it, if they want to avoid forbidden food.

The word صید (game), here used in connection with Ihram, means the animal hunted and not the act of hunting itself, for the commandment with regard to hunting has been given separately in 5:97. In the present verse it is only the eating of game killed by a pilgrim that is mentioned, because not only is the hunting of a land animal by a pilgrim forbidden, but even the eating of it is for him unlawful. If, however, a land animal has been killed by a pilgrim who has not yet entered into the state of Ihram, the eating of it is not forbidden to those who are in a state of Ihram, provided they render no help to the man who kills the game.

The words, other than those which are being announced to you, refer to the flesh of the animals mentioned in 5:4 below, viz. that which has been strangled, and that which has been beaten to death, and that which has been killed by a fall, and that which has been gored to death, etc. The words, however, do not refer to the first part of 5:4, viz. the flesh of an animal which dies of itself, and blood, and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle and not from among all animals, and also because this portion had already been revealed in 2:174.

2:186.

Important Words:

جنب (unclean) for which see 4:44.

Commentary:

After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on clean­liness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.

There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.

The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".

The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.

5:49.

17:74.

Important Words:

یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.

عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).

Commentary:

The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.

Commentary:

After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.

20:64; 26:36.

Important Words:

تامرون (you advise) is derived from امر. They say امرہ i.e. he commanded, ordered or enjoined him. The word also means, he counselled or advised him (Lane).

Commentary:

The words, He desires to turn you out, are intended to work up the feelings of the people against Moses, whereas the truth was that Moses had no desire of turning out the Egyptians. On the contrary, he only desired to take his own people away and leave the Egyptians in Egypt.

47:5.

4:95.

Important Words:

اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).

یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.

Commentary:

It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.

The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy

Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.

9:85.

Commentary:

The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.

Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.

9:55.

Commentary:

See note on 9:55 above.

2:201; 17:19.

Commentary:

It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.

The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.

Important Words:

یغویكم (destroy you). See 7:17.

Commentary:

By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.

The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.

The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.

78:24.

Commentary:

See next verse.

3:146; 42:21.

Important Words:

العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).

Commentary:

The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.

Commentary:

The words اھل قریة (people of a town) in a dream signify, one or more nations; and asking for their hospitality means, seeking their cooperation in a righteous cause. In this sense of the words, اھل قریة the verse would mean that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them. That the Jews flatly refused to give any cooperation or assistance to Moses when he asked them to go with him to conquer Canaan is clearly stated in the Quran (5:22-25). The Holy Prophet also failed to receive the cooperation of Christians in even such a noble cause as the establishment of the Unity of God on earth. Says the Quran, O People of the Book! come to a word equal between us and you—that we worship none, but Allah, and that we associate no partner with Him and that some of us take not others for Lords besides Allah. But if they turn away, then say, ‘Bear witness that we have submitted to God (3:65).

According to Ta‘tirul-Anam, جدار (wall) in a vision with a breach in it denotes a leader of a people or a learned man who has lost his property and the repairing of it signifies the restoration of the property of that leader.

In view of these interpretations, the words, And they found therein a wall which was about to fall, signify that Jewish and Christian religious leaders would lose all influence over their followers; and the repairing of the wall denotes that that influence would be rehabilitated. These words may also refer to the progress made by the Israelites through Moses and by the Ishmaelites through the Holy Prophet. The words, if thou hadst desired, thou couldst have taken payment for it, may mean that the business instinct of the Jewish and Christian peoples would grow so strong that they would not do anything without demanding remuneration for it.

2:278; 4:176; 10:10; 13:30; 14:24.

Commentary:

Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.

7:61; 11:28; 17:95; 34:44.

17:96.

Commentary:

The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."

The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.

7:111; 20:58, 64.

Commentary:

Pharaoh here plays upon the patriotic feelings of the Egyptians and thus seeks to incite them against Moses by telling them that he desires to take possession of their land. The enemies of truth stoop to any kind of lie to achieve their ends.

19:56; 20:133.

Important Words:

رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.

Commentary:

The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.

The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.

The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.

17:95; 23:25.

Commentary:

This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.

27:51, 52; 35:44.

Important Words:

یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.

Commentary:

The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.

The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).

9:70; 14:10; 50:13-15.

Important Words:

دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.