لِلَّهِ

6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.

Important Words:

ال (Al) is more or less like the definite article 'the' of the English language. It is used to convey a number of senses one of which is that of totality. So الحمد would mean, all kinds of praise.

حمد (praise). They say حمده i.e. he praised him. Thus حمد means 'praise'. There are four words in Arabic which are used, in varying significance, in the sense of praise or thankfulness; viz. شکر, ثنا, مدح and حمد. Of these God has here chosen the last. Shukr, when used about man, expresses recognition of and thankfulness for benefits received, whereas Hamd not only embodies the idea of thankfulness but also makes reference to the intrinsic qualities of the object of praise. Thana indicates an idea of publicity, the root meaning of the word being repetition. The emphasis in Thana is more on publicity than on personal experience. Madh gives a somewhat similar meaning as Hamd but whereas Madh may be false, Hamd is always true. Says the Holy Prophet: احثوا التراب فی وجوه المداحین i.e. "Throw dust in the faces of those who praise falsely." Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only about such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise, and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd was the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.

رب (Lord). رب الشیء means: he gathered together the thing; he owned the thing. رب القیوم means: he ruled over the people and administered their affairs. رب النعمة means: he increased and developed the favour. رب الامر means: he improved and completed the matter. رب الصبیی means: he sustained and looked after the child till he was of age. رب means, lord, master or owner; one to whom obedience is due; one who reforms; one who sustains and develops (Aqrab & Lisan); one who brings to perfection by degrees (Mufradat). رب also means: Creator (Muhit). When used in combination with some other word, the word may be used for others besides God, as we say رب البیت i.e. the owner of the house (Lane).

العالمین (worlds) is the plural of العالم which is derived from علم i.e. he knew. علم (‘alama) means, he put a mark or sign on it. العلم means: the proper name by which a person or thing is known; flag or banner; sign; minaret. العالم primarily means, that by means of which one knows a thing. Hence, the word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). The word is applied not only to all kinds of created beings or things but also to their classes collectively, so that one says عالم الانس i.e. the world of mankind, or عالم الحیوان i.e. the animal kingdom. The word al-‘alamin is not used to denote rational beings—men and angels—only. The Quran applies the word to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense. Thus in 25:2 it is used in the sense of 'mankind' only and not in the sense of 'all created things.' In 2:123 it is used in a still more restricted sense, meaning not all mankind but only the people of the age.

In the verse under comment the word is used in its widest sense and signifies 'all that is besides Allah', i.e. both those that have life and those that have not, including heavenly bodies, the sun, the moon, the stars, etc.

Commentary:

The believer is taught to say, All praise belongs to Allah, and not "I praise Allah" or "we praise Allah." The sentence الحمدللّٰه (all praise belongs to Allah) denotes much more than احمداللّٰه (I praise Allah), because man can praise God only according to his knowledge, but الحمدللّٰه (all praise belongs to Allah) comprises not only the praise which man knows, but also the praise which he does not know, to be God’s due. God is worthy of praise at all times, independently of man’s imperfect knowledge or realization. Moreover, if the expression احمداللّٰه (I praise Allah) had been used, it would have implied that man, a finite being, can completely comprehend the infinite, an implication which is obviously wrong.

The word الحمد is an infinitive and as such can be interpreted both subjectively and objectively. Interpreted subjectively الحمدللّٰه would mean that God alone has the right to bestow true praise. No other being is entitled to give such praise, owing to his limited knowledge. Interpreted objectively, it would signify that true praise is due to God alone. The praise due to other beings and objects is only borrowed and secondary. It is God Who provides everything and grants all powers and capacities. Therefore, when a person or thing is praised, it is really God to Whom the praise belongs, the person or thing being entitled to it only secondarily.

The verse, All praise belongs to Allah, Lord of all the worlds, conveys, among others, the following meanings:

1. Allah is free from all blemishes and possesses all perfect attributes.

2. He alone is fully aware of the real nature of all things. The truth of this statement is verified by the daily multiplying discoveries of science which go to prove how inadequate human knowledge ever remains.

3. God can be entitled to "all praise" only when He is believed to be رب العالمین i.e. Lord of all the worlds and if He is Lord of all the worlds, then His providence must not only be universal but must extend to both the physical and the spiritual worlds. From the above it follows that no people must remain deprived of God’s spiritual blessings and all must have their share. Therefore, if any revelation is meant for a particular people, other peoples must have separate revelations to guide them, as was the case in pre-Islamic times. On the contrary, if, at a certain time, separate revelations are not sent for different peoples and only one revelation is sent, that revelation must claim to be universal, affording equal opportunities to all peoples, as is the case with Islam; otherwise, God cannot be looked upon as "Lord of all the worlds", nor can He be considered to be entitled to "all praise". In fact, the belief that revelation is the privilege of a particular people to the exclusion of all others who cannot claim any share in it, is false and repugnant to God’s universal provi­dence as well as to His entitlement to all praise.

4. The powers and faculties with which man is endowed are all gifts of God. So it is He Who is deserving of praise for any good that may be done by man.

5. By linking up the clause "all praise belongs to Allah" with the phrase "Lord of all the worlds" God has drawn our attention to the fact that one man’s good is really linked to, and dependent on, the good of all mankind. A true believer should, therefore, look not only to his own good but to the good of all. One who does not do so has failed to grasp the true spirit of Islam and the universality of God’s providence. Happiness for one lies in happiness for all.

6. The phrase رب العالمین (Lord of all the worlds) also points out that as things which grow, develop and change cannot do so by themselves, so is all life subject to God’s lordship.

The phrase further points to a law of evolution in the world, that things undergo development and that this development is progressive and is brought about in stages, Rabb being the One Who makes things grow and develop by stages.

The verse also points out that the principle of evolution is not inconsistent with belief in God. On the contrary, the progressive deve­lopment of things makes creation all the more marvellous and God all the more deserving of praise. It must, however, be noted that the process of evolution referred to here is not identical with the theory of evolution as ordinarily understood; the expression is used here only in a general sense.

7. Again, the verse points to the fact that man has been created for unlimited progress, because the phrase رب العالمین implies that God develops everything from a lower to a higher stage, and this can be true only if there is a stage beyond every stage in a never-ending process.

8. Finally, by putting the verse الحمداللّٰه رب العالمین in the very beginning of the Quran, a declaration is made that the time of separate revelations has come to an end, and that God is now going to bestow a universal revelation upon the world. When separate Prophets were raised for separate nations, ignorant people, not understanding the purpose of God, rejected the Prophets of other nations; but, with the advent of Islam, one Prophet and one religion were given to all mankind, and the different peoples inhabiting the world—white, yellow, brown and black—were all invited to sing one common hymn in praise of Allah, the Lord of all the worlds.

20:54; 27:62; 43:11; 51:49; 71:20; 78:7.

51:48; 78:13; 79:28, 29.

Important Words:

فراش (a bed) is derived from فرش. They say فرش الشیء i.e. he spread out the thing; he expanded it. فراش means, a thing that is spread upon the ground: a thing that is spread for one to sit or lie upon: a bed on which one sleeps; a wide or spacious plain or tract of land (Lane).

بناء (a roof) is derived from بنی meaning, he built; he constructed. So بناء means, a building; a structure; a thing that is built or constructed; also the roof or ceiling of a house or of a chamber or the like (Lane).

الثمرات (fruits) is the plural of ثمرة meaning, a fruit. The word is derived from the verb ثمر which means, the fruit became ripe. اثمر means, the tree, etc. produced fruit. The word ثمرة is also used figuratively, meaning, son or offspring; or profit of a thing (Taj).

انداد (equals) is the plural of ند which means, the like of a person or thing; or the like of a thing by participation of substance. It is a more specialised term than مثل which signifies alike by participation of anything. The word ند also means, a thing which does or may supply the place of another thing; or a like that is contrary or opposed to another thing; a thing taken as an object of worship instead of the true God (Lane). ند is to be distinguished from شریك; for whereas ند is the like of a thing, being contrary or opposed to it, شریك is simply a participant that shares the attributes or work of a thing (Aqrab under شریك and ند)

Commentary:

The subject matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man’s powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc. are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He Who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.

The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability.

In the clause, caused water to come down from the clouds, the word سماء has been used in the sense of "cloud", whereas in the preceding clause, and Who made the heaven a roof, it signifies "heaven". Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place.

After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why, then, should man worship anyone else?

In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied from heaven. Breathing makes the air foul but it is purified by nature. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So is the case with the spiritual world. Man is gifted with reason but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become polluted by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God’s guidance received through revelation.

An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then gradually advanced to the idea of God. Modern critics appear to be in agreement that the idea of many gods has always preceded the idea of one God. The history of man’s beliefs is cited as evidence.

Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief—that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself—at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.

The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelation experience. Little wonder that those speculators, who have had no such experience themselves and who have not been made aware of such experience in others, should deny revelation outright. According to the Quran, however, God has spoken to man in all ages. The Quran itself is a record of revelation and, according to the Quran, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy Founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.

Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realized that the uncivilized peoples of today are not samples of the earliest human beings. Civilization has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilization and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilization, why not polytheism out of monotheism? In India, Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol-worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher one. Islam is an historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.

Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.

4:126.

See 2:63.

Important Words:

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

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

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

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

Commentary:

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

ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك

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

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

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

22:36.

7:126; 26:51.

Commentary:

This verse provides a true definition of the term صابر (a patient person) as mentioned in the concluding portion of the preceding verse. A صابر who is vouchsafed glad tidings in the foregoing verse is one who bears all sorts of calamities and afflictions with complete restraint and fortitude, uttering no word of complaint or murmur but sincerely saying, Surely to Allah we belong and to Him shall we return. These words comprise a formula which every Muslim is directed to utter when he is afflicted with any misfortune relating to life, property, etc.

God is the Master of all we possess, including our own selves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or murmur. We should indeed be grateful for what we receive from God, but there is no justification for murmuring at a loss, because we possess no inherent right to any gift.

The clause to Allah we belong also teaches us the great spiritual truth that we have no real connection with the things of this world and, therefore, the loss of such things should cause us no real grief. Similarly, the other part of the formula, viz., and surely to Him shall we return, also contains an equally grand principle. We come from God and will have to go back to Him, when we shall have to render an account of all our deeds. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a great counsel and a great warning. When a Muslim sincerely utters this formula on occasions of loss, grief or bereavement, its true import is bound to be deeply impressed upon his mind and to sustain him in his hours of trials and tribulations. Nay, it is calculated to do something more; it helps to strengthen his connection with his Maker and make Him the centre of all his thoughts and actions.

Important Words:

دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).

انداد (objects of worship). See 2:23.

Commentary:

While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.

Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?

5:6; 16:115; 23:52; 40:65.

Commentary:

The injunction contained in the words, "eat of طیبات i.e. good, pure and wholesome things", indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be حلال i.e. allowed by Law. The injunction is thus very important and far-reaching in its effect. The words, We have provided for you, further imply that Muslims are also not allowed to make use of things acquired by unfair and unlawful means. Only the things bestowed by God, i.e. those lawfully earned, are to be used.

8:40; See 2:191.

Important Words:

الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.

عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).

Commentary:

This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.

The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.

The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

23:10; 70:35.

Important Words:

حافظوا (watch) is derived from حفظ. They say حفظه i.e. he preserved it, or he guarded or protected it, or he prevented it from perishing or becoming lost. حفظ القرآن means, he memorized the Quran, i.e. he learned it by heart. حافظ علی الامر means, he watched over the thing; he attended to it carefully and constantly (Taj).

قانتین (submissively) is derived from قنت for which see 2:117. The word conveys, among others, three important meanings: (1) standing motionless, (2) refraining from speech and (3) standing submissively (Lane). All these meanings are applicable here.

Commentary:

This verse which stresses the importance of, and regularity in, Prayers appears to be rather oddly placed, being wedged in between verses relating to conjugal relations. But the very context of it explains the deep philosophy of its meaning. After marriage one is apt to become a little lax in Prayers, particularly the supererogatory Tahajjud Prayer (said in the latter part of the night). Besides, family life multiplies the cares of both man and woman. Hence, the necessity of urging married people to be regular and punctual in their Prayers.

الصلوة الوسطی (the Middle Prayer) has been differently explained. According to some commentators it is the Tahajjud Prayer, and according to others, it is the morning Prayer, while according to yet others, it is the late afternoon or ‘Asr Prayer. The latter view is supported by some of the sayings of the Holy Prophet. For it is on record that on his missing the right time of the ‘Asr Prayer, when engaged in repelling the repeated attacks of the enemy in the Battle of the Ditch, and having been obliged to combine it with the Maghrib or the sunset Prayer, the Holy Prophet is reported to have said: "May God curse the Jews (who were mostly responsible for this battle)! They have prevented us from saying our Middle Prayer in time" (Bukhari). Truly speaking, however, the "Middle Prayer" is the Prayer which happens to fall within busy hours. In the above-quoted tradition, the Holy Prophet called the ‘Asr the "Middle Prayer," because it fell within extraordinarily busy hours. The Quran has placed this verse here to point out firstly, that married life, and for that matter any life however busy, should not make man slack in the observance of Prayers, and secondly, that like this verse, the Middle Prayer is one which is surrounded by apparently incongruous elements. The style is peculiar to the Quran but is quite natural.

The clause, and stand before Allah submissively, teaches that besides aiming at complete concentration in Prayers the worshipper should observe three special injunctions: (1) he should refrain from speech, (2) he should stand motionless and refrain from making any unnecessary movement, and (3) his general attitude should be that of submissiveness, as lack of these is liable to adversely affect concentration and detract from the sanctity of worship.

4:126.

5:93, 100; 13:41; 16:83.

Important Words:

امیین (the unlearned), see 2:79.

الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.

Commentary:

If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.

8:12.

3:169.

Important Words:

امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).

قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.

Commentary:

The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.

The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).

The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."

The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.

The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.

It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.

The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.

In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.

8:25.

Commentary:

The reference in this and the next verse is to the two expeditions led by the Holy Prophet against the Meccans as a result of the Battle of Uhud. The first was undertaken on the day immediately following that battle. When the Meccans withdrew from Uhud, and took their way back to Mecca, they were, as narrated above, taunted by the Arab tribes for having brought no booty and no prisoners of war from a battle in which they claimed to have won a victory. The Meccans, thereupon, thought of returning to Medina with a view to re-attacking the Muslims and completing their victory. The Holy Prophet, who had also anticipated the return of the Meccans, at once called upon his Companions to join him in the pursuit of the enemy and most wisely restricted the call to only such able-bodied Muslims as had taken part in the Battle of Uhud. So on the following day, he left Medina with 250 men. When the Meccans heard of the Muslims advancing towards them, they lost heart and fled. The Holy Prophet went as far as Hamra’ul-Asad, a distance of about eight miles from Medina on the route to Mecca, and seeing that the enemy had fled, returned to Medina.

The second expedition came a year later. Before leaving the battlefield of Uhud, Abu Sufyan, commander of the Meccan army, had promised the Muslims another engagement next year at Badr. But the ensuing year being a year of famine, he could not keep his appointment. So he sent Nu‘aim bin Mas‘ud to Medina to terrify the Muslims by spreading false rumours of great preparations having been made by the Meccans. This clumsy ruse completely failed to frighten the Muslims, who came to Badr at the appointed time only to find that the Meccans had not appeared. The Muslims profited by this opportunity by taking part in trafficking at the great annual fair that used to be held there every year and returned prosperous as well as triumphant to Medina. This expedition is known in history as the expedition of Badras-Sughra, (i.e. the smaller Badr), to distinguish it from the great Battle of Badr which had taken place about two years earlier.

3:111.

57:29.

Commentary:

The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.

The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.

2:132.

Important Words:

خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.

Commentary:

This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.

There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).

See 4:127.

42:14.

Important Words:

حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).

Commentary:

See the next verse.

5:9.

Important Words:

اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).

Commentary:

As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.

The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.

The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.

3:29, 119; 4:145.

10:66; 35:11.

Commentary:

The verse gives a most graphic and painful portrait of many present-day Muslims.

3:29, 119; 4:140.

Commentary:

He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.

The expression, in preference to believers, is added to heighten the folly of the act.

See 2:161.

3:102.

Important Words:

For the meaning of مع see note on 4:70.

Commentary:

The verse is important inasmuch as it helps definitely to determine the meaning of the word مع (among) which does not, and indeed cannot, convey here the sense of "with", for the obvious reason that the penitent from among the hypocrites are not only to be reckoned "with the believers as mere companions" but are to become members and, as it were, part and parcel, of the Muslim community, being definitely reckoned among them. The verse also hints that the door of repentance is open even for the hypocrites who have been so strongly condemned in the foregoing verse.

Commentary:

The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.

4:136.

5:3; 11:90.

Commentary:

As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.

The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.

The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.

5:18, 41; 42:50; 48:15.

Commentary:

The verse forms a fitting sequel to a Surah in which the errors of the Christian people are effectively exposed and demolished. It also contains a veiled declaration that as Christians will set a very bad example of "belief" and "action", so their glory will not last and God will finally transfer His "kingdom" to those who are more deserving of it.

6:151; 27:61.

Important Words:

جعل (brought into being) is sometimes used synonymously with خلق i.e. he created, but whereas خلق gives the sense of creating a thing after measuring and designing it, جعل signifies the making of a thing in a particular state or condition, or constituting or appointing it for a definite purpose (Lane).

Commentary:

The practice of attributing co-partners to God is based on two different theories. One class of people hold that God has delegated His powers to certain beings. Among the people of this class the most prominent are the Hindus. Another class of men who ascribe co-partners to God think that evil cannot proceed from God and, therefore, there must be some other source of evil. So they seek a separate god whom they look upon as a source of evil or of darkness. This class of people is represented by Zoroastrians, who believe in a spirit of evil or darkness called Ahriman, a deity regarded as the equal of the creator Ormuzd, the spirit of good or light. The verse refutes both these doctrines.

By saying, All praise belongs to Allah Who created the heavens and the earth, the Quran refutes the first-mentioned class of men. When God has created all things and when He Himself can do everything and to Him belongs all praise, what need is there for Him to entrust part of His work to other beings? One entrusts one’s work to others when one cannot do it single-handed or when one desires to pass one’s time in idleness, which is an act of dispraise. But God, being above all this, has no need of transferring His powers to other beings. These words also refute the Christian doctrine of Trinity; for if each of the three persons of Trinity is equally omnipotent and worthy of perfect praise, what need is there for the other two? On the contrary, if only all the three combined can do the work and none can do it singly, God cannot be considered to be worthy of all praise.

By saying, and brought into being darkness and light, the Quran refutes the second class of men. The words, All praise belongs to Allah, must be read with this part of the verse also, thus hinting that even "darkness," i.e. things which are generally looked upon as evil, such as death, disease, misery and affliction, are also things for which praise is due to God. In fact, every kind of "darkness" has its uses. Directly or indirectly, it is meant for the good of man and for his general advancement. Now when even apparently evil things are meant for the ultimate good of man, the natural conclusion would be that half of the things meant for the good of men are created by one god and the other half by another, which is simply absurd.

As for the good underlying apparently evil things, it may be hinted that the difficulties and troubles which beset man serve as a means of turning him to virtue, and of his attaining divine favours and bounties. Take death for instance. If a man should not die but should remain alive forever, he could not achieve the blessings of Heaven, which embody the most perfect favours of God. On the other hand, these favours cannot be given to man in this life; for, if they were given to him here, they would become apparent to all; in that case there would remain no veil and no secrecy and consequently there would remain no merit in faith. A person deserves credit for his faith only when there is some secrecy about the thing in which he is called upon to believe.

7:73; 15:67.

Important Words:

دابر (last remnant) is derived from دبر. They say دبرہ i.e. he followed behind his back; or he followed him with respect to place, time or rank. ادبر means, he went turning his back, or he turned back. دبر means, the back or the hinder part; latter or the last part. دابر means, person or thing following behind the back; last remains of a people; the root, stock, race, or the like (Lane).

Commentary:

The words قطع دابر القوم (the last remnant of the people was cut off) mean: (1) the people were cut off to the last man, i.e.the whole people were cut off; (2) the leaders of the people were cut off just as a tree is cut down to its roots, the leaders occupying the position of the roots; (3) the leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of the leaders depends.

Apparently, there is no occasion here for saying, All praise belongs to Allah, for these words are spoken on an occasion when one receives a favour from God and is thankful to Him. When, however, one is afflicted with a misfortune, then the words which suit the occasion and which Muslims are bidden to recite are إنا لله و إنا إلیه راجعون i.e. Surely to Allah we belong and to Him shall we return (2:157). The apparent incongruity is, however, easily explained. The words الحمد لله (all praise belongs to Allah) have been used here in order to point out that the cutting-off of what is injurious is in fact a thing to feel grateful for, and not a matter of regret. When a limb becomes diseased and is incurable, we get it amputated and cheerfully pay the fee to the surgeon for the operation, and also express our thanks to him. Just as a diseased limb is amputated to save the rest of the body, it sometimes becomes necessary to cut off that section of mankind which has become corrupt, so that the infection may not spoil all of humanity.

11:64; 12:109.

12:41, 68.

Commentary:

The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."