سَمِيعٌ

Commentary:

If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.

Important Words:

عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).

ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).

Commentary:

As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.

The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.

2:230; 33:50; 65:2, 3.

Important Words:

الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).

عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).

Commentary:

If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.

With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances.

2:191; 4:85.

Commentary:

The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.

It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).

The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.

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.

6:88; 19:59.

Commentary:

The word ذریة (a race) has been put in the verse not as مبتدا but as حال. The verse must, therefore, be considered a part of the preceding one and would literally mean, "while these were or are a race correlated with one another", the inference being that the individuals and families mentioned in the preceding verse were chosen by God because they all belonged to the same stock, the stock of good and righteous people.

Commentary:

In the preceding verses Muslims have been taught the lesson of patience, perseverance, and righteousness. If they act upon it, they will succeed and no enemy can injure them. Now the same lesson is brought home to them by an illustration from their current history.

The verse refers to the important Battle of Uhud, which was fought in the third year of Hijrah. After sustaining a crushing defeat at Badr, the Quraish of Mecca began to make preparations in earnest for another attack on the Holy Prophet and his followers at Medina. Accordingly, next year a well-equipped army of 3,000 warriors marched against Medina under the leadership of Abu Sufyan. When the Holy Prophet heard of it, he consulted his Companions as to the best way of meeting the enemy. The majority of the older Companions were of the opinion that they should remain in the city and defend themselves. ‘Abdullah bin Ubayy bin Salul, leader of the Hypocrites, was also of the same opinion. The Holy Prophet also held the same view. He had seen in a dream that the Muslim army had suffered a loss, although it had also inflicted loss on the enemy. So he desired to remain in the city and there wait for the enemy. But the majority of his followers, mostly young men and such of the older people as had not taken part in the Battle of Badr, were eager to march out of Medina and meet the enemy in pitched battle. The Holy Prophet respected the wishes of the majority and decided to march out. Later, however, the majority thought better of the matter and veered round to the opinion of the Holy Prophet. But now the Holy Prophet refused to change his mind, saying that it did not behove a Prophet of God to put down his armour after he had once put it on till God decided between him and the enemy. So he marched out of Medina with a force of 1,000 men. A large party of Jews, who were apparently in alliance with the Muslims, wished to join him. But the Holy Prophet did not accept their help. They were a treacherous people and God had just warned him against them, saying, They will not fail to corrupt you; they love to see you in trouble (3:119).

When the Holy Prophet had proceeded some distance, ‘Abdullah bin Ubayy, leader of the Hypocrites, deserted and returned to Medina on the pretext that his advice to stay in Medina had been ignored and that the help of the Jews, whom he had brought as reinforcement, had also been rejected. This reduced the Muslim army to only 700 men. At this sudden defection on the part of ‘Abdullah, a tribe from the Khazraj called Banu Harithah, and a tribe from the Aus called Banu Salmah, in spite of being sincere Muslims, showed signs of wavering and thought of deserting, but God saved them from such defection (3:123).

On entering the valley of Uhud, the Holy Prophet arrayed his men in battle order with their backs towards the hill and their faces towards Medina. As a further precaution, he stationed 50 archers at a certain point on the hill in the rear of the Muslim army under the leadership of ‘Abdullah bin Jubair, with express orders not to quit the place until so ordered by the Prophet himself, even if they saw the Meccans fleeing before the Muslim or even if they saw the Muslims being defeated and their bodies eaten by birds.

As was the custom in Arabia, the battle commenced with single combats, resulting in the death of several disbelievers and some Muslims. Then the enemy made a general assault, which was repeated thrice, and each time they were completely repulsed. The battle waged hot, but at last the enemy force broke and they were forced to flee, pursued by the Muslims, so much so that some of the latter began to collect the booty.

When the party stationed on the hill in the rear of the army saw this, they thought of leaving their position, thinking that as the battle was over the object of the Holy Prophet’s command was fulfilled and their presence on the hill was no longer needed. Their leader remonstrated with them and asked them to stick to the place in obedience to the Holy Prophet’s command. But they paid no heed to his words and left the place. A few, however, remained behind with him on the hill. Khalid bin Walid, who was among the disbelievers, having not yet embraced Islam, at once saw his opportunity and with a party of disbelievers attacked and killed the few men with their leader who had remained behind, and fell on the Muslims from the rear. Seeing this, the fleeing Meccans also took heart and returned to the attack, and in the confusion that followed someone mischievously shouted that the Prophet had been killed. This disheartened the believers, some of whom fled to Medina, and others left the battlefield, overwhelmed with grief at the supposed death of their Holy Master. Many, however, not desiring to live when the Prophet was dead, rushed into the ranks of the enemy and died fighting bravely.

The confusion was so complete that the Holy Prophet was at one time left with only twelve Companions; at another time, he had only two Companions with him and was thus practically left all alone. All this time, he was the centre of the enemy’s attacks, but the few Companions that stood by him shielded him with their bodies and, standing like statues of stone, received all the arrows and all the blows on their bodies which became pierced like sieves. But they did not swerve even by the fraction of an inch from their place lest by so doing they should expose the body of the Holy Prophet. Whenever anyone of them fell, his place was promptly taken by another. The Holy Prophet was also wounded. One of his teeth was broken by a stone and a ring of his helmet was smashed into his face by a ruthless blow. When the Companions who still remained in or near the battlefield learned that their Master was alive, a section of them gathered round him and, repelling the attacks of the enemy, slowly took him to a safe place on the hillside. Then the enemy withdrew. More than seventy of the Companions fell in the battle, including Hamzah, the valiant uncle of the Holy Prophet; and many were wounded. But as later events showed, this calamity, however great in itself, did not prove a check to the forward march of Islam. The rest of the battle is described in the succeeding verses.

41:37.

Important Words:

نزغ (evil suggestion). They say نزغه نزغا i.e. he found fault with, and spoke evil of, him. نزغ بین القوم means, he incited or excited the people one against another and thus created disorder. نزغه الشیطان الی المعاصی means, Satan incited him to commit sins. النزغ means, an evil speech or evil suggestion meant to incite people against one another (Aqrab).

Commentary:

The address in this verse is to the readers in general and to the Holy Prophet in particular. The first clause of the verse may mean (1) if Satan incites you to anger or makes an evil suggestion to you; or (2) if some wicked person incites you against your enemies or stirs up mischief.

The words, then seek refuge in Allah, mean that in such a case you should control yourselves and pray to God for help.

33:12.

Important Words:

لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).

Commentary:

The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.

The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.

The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.

The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.

The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.

13:12.

Commentary:

The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.

48:7.

Important Words:

مغرما (fine) is the noun-infinitive from غرمwhich means, he paid or discharged a thing that had become obligatory upon him, e.g. a blood-wit; or he took upon himself to pay that which was not obligatory upon him; or he took upon himself to pay a fine, etc. They say غرم الدین i.e. he paid or discharged the debt. غرم فی تجارته means, he suffered a loss in his business. مغرمor غرامة means, a thing that must be paid or discharged; a damage or غرم loss that befalls a man; a debt; a fine or mulct (Lane & Aqrab).

الدوائر (calamities) and دائرة (calamity). See 5:53.

Commentary:

The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.

6:143; 19:45; 36:61.

Commentary:

This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.

The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.

Important Words:

قواعد (elderly women) is the plural of قاعد and قاعدة, and قاعد is active participle from قعد which means, he sat. They say قعدت عن الولد او الحیض i.e. she ceased to bear children or to have the menstrual discharge. قعدت الامرأة means, the woman lost her husband. قاعد means, a woman who has ceased to bear children or to have the menstrual discharge or to have a husband; an old woman, advanced in years. امرأة قاعد is like امرأة حامل i.e. a pregnant woman (Mufradat, Aqrab & Lane).

Commentary:

The verse shows that even old women are not allowed to display their finery or ornaments and the beauty of their person and form or countenance to strangers. In the expression ان یضعن ثیابھن the particle ان is مصدریة and the meaning, is their laying aside their clothing.

2:187; 11:62.

Commentary:

Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.