ٱلدِّينِ

7:159; 48:15.

51:13; 74:47; 82:18, 19; 83:7.

Important Words:

مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).

یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'

دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.

Commentary:

Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.

The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.

The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.

The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.

The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.

On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the mani­festation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and for­giveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.

10:100; 11:119; 18:30; 76:4.

31:23.

Important Words:

الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.

العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).

Commentary:

The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.

The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.

The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.

2:76; 3:79; 5:42.

2:105.

Commentary:

The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."

The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.

For the expression راعنا (ra‘ina) see note on 2:105.

The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."

2:219; 9:20; 61:12.

Important Words:

آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).

Commentary:

The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.

7:154; 9:5.

Commentary:

The words, they are your brethren in faith, mean that not only should all hostilities cease against such disbelievers as repent, but they are to be looked upon as brethren and treated as such. See also note on 9:5, above.

48:29; 61:10.

Commentary:

The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.

The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus.

3:105.

Commentary:

As weakness of faith and works resulted from lack of knowledge and training, the present verse speaks of the way in which such a weakness could be removed. The Arabs of the desert were quite ignorant of the teachings of Islam (9:97). The verse suggests a practical method of instructing them in the tenets and principles of the Faith. A certain number from every tribe or section were required to come to Medina for instruction in the teachings of Islam, and then go back to their respective people and teach them what they had themselves learned. It was indeed the easiest, the most effective and practical method of learning the principles and teachings of the new Faith and imparting them to others.

38:79.

Important Words:

اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.

Commentary:

The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.

9:41.

2:136; 16:124.

2:144; 16:90.

Important Words:

جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).

Commentary:

The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.

Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.

The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.

The words, "He named you Muslims before," refer to the following prophecy of the Bible:

And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).

The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.

But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.

The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith

المسلم من سلم المسلمون من یدہ و لسانه

i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.

Important Words:

For difference between إثم (sin) and خطیئة (fault) see 4:113. Whereas خطیئة can be both intentional or unintentional, إثم is intentional and has a wider scope than خطیئة which applies to human weaknesses, frailties, faults and failings.

دین is derived from دان i.e. he obeyed; he was or became submissive and abased. دین means, obedience and submissiveness, religion; a statute or ordinance; reckoning or judgement; system or usages inherited from ancestors; custom or habit; conduct; a property or attribute; recompense or requital; compulsion; mastery, ascendancy or ruling power; retaliation (Lane and Aqrab).

Commentary:

The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."

15:36.

Commentary:

It is worthy of special note that while for great Prophets such as Noah, Abraham, Moses and Jesus the expression وصی (He has prescribed) has been used, for the Holy Prophet a different expression, viz. أوحینا (We have revealed) has been used which shows that though other Prophets also received Divine revelation, yet the most Perfect and Complete revelation —the revelation par excellence—was given to the Holy Prophet.

61:10.

4:167; 6:20; 13:44; 29:53.

Commentary:

In the preceding verse reference was made to the vision of the Holy Prophet which had brought about the Treaty of Hudaibiyyah which in turn led to the very rapid expansion of Islam in Arabia and to its consolidation, and ultimately to the Fall of Mecca and the submission of the whole of Arabia to the Holy Prophet. The present verse makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions. The signs of the fulfilment of this prophecy are already in evidence.

7:188; 79:43.

Commentary:

The verse may mean: (1) They ask, in derision or scoffingly, when the Day of Judgement will be? (2) Their behaviour, conduct or attitude shows that they do not believe in the Day of Judgement.

Commentary:

نزلھم (their entertainment) means, their provision and food. The expression seems to have been used ironically.

Commentary:

The verse makes it clear that the commandment to Muslims to have nothing to do with disbelievers has a proviso. It applies only to those disbelievers, as the next verse shows, who are at war with Muslims and are inimically disposed towards Islam. Friendly relations as such with non-Muslims are not forbidden. Besides, extra emphasis has been laid, in this verse, on kind and equitable treatment of non-Muslims.

The fact that this and the following verse were revealed at a time when relations between Muslims and disbelievers were highly strained helps to understand the real purpose and object of the prohibitory commandment.

4:145; 5:52.

Commentary:

See preceding verse.

9:33; 48:29.

Commentary:

Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.

This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.

37:53-54.

Commentary:

There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.

75:33.

23:104; 83:17.

Commentary:

This and the preceding verse again signify that man will be punished and rewarded according to his actions and that the vicarious sacrifice of no one will be of any use to him.