وَٱعْلَمُوٓا۟

See 2:179.

Important Words:

الشھرالحرام (Sacred Month). From the earliest pre-Islamic times, four out of the twelve lunar months have been regarded as sacred (9:36) in which fighting, etc., was held to be unlawful and people travelled in perfect peace and security. They were (1) Dhul-Qa‘dah, (2) Dhul-Hijjah, (3) Al-Muharram, and (4) Rajab, the first named three months occurring consecutively and the last separately. As حج (Pilgrimage) was performed in Dhul-Hijjah, the three consecutive months served as a safe period for travelling for the purposes of Pilgrimage, both for the inward and the outward journey. The month of Rajab was generally meant for عمرة (the Lesser Pilgrimage). The system was pre-Islamic not in the sense that it had its origin in pagan Arabia but in the sense that it came in vogue along with the institution of Pilgrimage established by Abraham under the commandment of God (22:27, 28). As Islam retained the institution of حج it naturally upheld the sanctity of the Sacred Months as well. Even warring tribes desisted from fighting at the approach of a Sacred Month when all bloodshed vanished from the land (Bukhari, Qastalani, Zurqani & Taj).

The words فاعتدوا علیه (punish him for his transgression) literally mean, "transgress against him", but as one who retaliates against the transgression of a party does not really transgress but simply punishes the transgression of the aggressor, the words have been rightly translated as punish him for his transgression. This is quite in accordance with the Arabic idiom; for, as shown under 2:16, the Arabs generally repeat the very word used for expressing the wrongdoing of a party to signify the punishment thereof.

Commentary:

The verse embodies an important principle. If, in fighting, the sanctity of a Sacred Month is violated by some tribe hostile to Islam, Muslims are not to sit hand-bound and allow the aggressors to victimize them. They should retaliate; for in such retaliation lies the very safeguarding of the sanctity of a sacred thing; otherwise, the enemy would be unduly encouraged and would be all the more emboldened to commit such sacrileges.

But as fighting in a Sacred Month is a dangerous thing (2:218) and as the punishment of an act of transgression is also likely to exceed proper limits and a slight error of judgement on the part of Muslims might make them sinful in the sight of God, the latter part of the verse suitably warns them to fear God and always remain within proper bounds; for, Allah is with those who fear Him.

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!

See 2:153.

Commentary:

The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.

The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.

The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.

The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.

Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.

The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.

The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.

The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.

Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.

Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".

Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.

The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.

The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.

Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.

In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.

Important Words:

حرث (tilth). See 2: 206.

انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).

قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.

مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.

Commentary:

This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).

On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.

A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.

2:229; 65:5.

See 2:230.

3:104.

Important Words:

بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).

اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).

یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).

Commentary:

The verse contains a general injunction about the treatment of divorced women.

As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.

31:15; 46:16.

65:7.

2:287; 6:153; 7:43; 23:63; 65:8.

Important Words:

یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).

حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).

وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).

تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).

فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).

تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).

Commentary:

If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.

The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.

The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.

Important Words:

عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).

خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).

اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).

عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).

Commentary:

According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.

The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.

The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.

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.

Important Words:

تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).

خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).

تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).

Commentary:

The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".

8:70.

3:14,167.

Commentary:

This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.

The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.

The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.

The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.

3:33; 4:60; 8:47; 24:55.

Commentary:

Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.

The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.

The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.

The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.

11:114.

Important Words:

فتنة (affliction). See 2:192.

Commentary:

The verse embodies a great and important truth. It is not enough that you should become good yourselves. If you are surrounded by wicked and ungodly persons, you cannot escape the contagion and its consequences. Thus, even a good man may sometimes be overtaken by Divine punishment, if he is living among wicked people and does not shun their society. Hence, we should not only try to lead righteous lives ourselves, but should also endeavour to make others do the same. We should not only reform ourselves but try to reform the society in which we move and the people among whom we live. We cannot long enjoy safety if the houses surrounding ours are on fire.

3:187; 64:16.

Important Words:

فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.

Commentary:

As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.

The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.

6:135; 11:21.

Commentary:

This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.

Important Words:

کتاب (ordinance) is derived from کتب i.e. (1) he wrote; (2) he prescribed or ordained. کتاب means, a book or a writing; Divine prescript or ordinance or decree (Lane). See also 2:54 & 2:130.

Commentary:

The words فی کتاب اللّٰه (by Allah’s ordinance) mean that God so ordained on the day when He created the heavens and the earth that the number of months should be twelve, i.e. the law of nature determines that number, which holds true both in the solar and the lunar system.

The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been held sacred by the Arabs, who are mostly descended from Abraham, from time immemorial and Islam confirmed their sacredness. It is considered unlawful to wage war or, for that matter, to continue a state of war in these four months unless, as the Quran points out, the enemy is the first to violate their sanctity. See also note on 2:218.

2:191.

48:30.

Commentary:

The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.

The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.

6:109.

Commentary:

The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."