يَهْدِى

See 2:116.

Important Words:

قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).

Commentary:

In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).

It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.

Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.

4:166; 6:49; 18:57.

Commentary:

In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.

The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.

In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.

The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.

The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.

The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.

The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).

Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.

3:157; 9:116; 40:69; 57:3.

Commentary:

The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.

An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.

Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).

Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.

See 2:263.

4:39; 8:48.

14:19.

Important Words:

رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).

صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).

وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).

صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).

Commentary:

The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.

The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.

28:57; 92:13.

2:282; 4:174; 8:61; 39:11.

Commentary:

As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.

The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.

The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.

Commentary:

Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.

2:258; 14:2; 33:44; 57:10; 65:12.

Commentary:

The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".

The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.

3:29, 119; 4:145; 5:58; 60:10.

Commentary:

The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.

Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.

The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.

6:20.

Commentary:

There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.

The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.

The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.

Commentary:

The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.

The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.

An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).

The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.

The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.

The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.

39:66.

Commentary:

The verse signifies that real and true guidance is that which was given to the Prophets named in the above verses; they all preached against شرك (idol-worship). The latter part of the verse hints that these Prophets did not associate anything with God even before they were sent as Prophets; otherwise they would not have been raised to that high spiritual rank.

6:22; 7:38; 11:19.

Commentary:

Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.

While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.

This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).

The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.

Important Words:

یھدی yahiddi (finds the way himself) which is really یھتدی (from اھتدی i.e. he found or followed the right way) is the intransitive form of ھدی which means, he directed him aright or caused him to take or follow the right way. یھدی (which is really یھتدی, the letter تا having been merged into the letter د) means, he became rightly directed; he followed or found the right way; he went aright (Lane).

Commentary:

The untenability of their position is brought home to idolaters in this verse. The verse asks them the pertinent question:If God does not send guidance, is it their idols who do so? If the latter have ever sent guidance for men, their votaries could say, with some justification, that God might have entrusted the task of guidance to these idols or deities. But the fact is that not a single instance is on record where an idol or a false deity has ever been credited with the sending down of guidance for mankind. It is indeed strange that, whereas idolatry is so rife in the world, there is not a single book on earth which is alleged to have been revealed to any person by any of the false deities. The world has witnessed all sorts of lies invented by men, but nobody has ever dared to forge the lie that such and such a book has been revealed to him by such and such an idol or deity. Now when the sending down of guidance has never been even falsely ascribed to any idol or deity, how can the idolaters, in the face of guidance having been revealed to mankind in all ages, deny that it is God the Almighty Who sends it down for humanity?

The words, Is then he who leads to the truth more worthy to be followed, may also refer to the Prophets of God who are sent to guide men to the truth. In this case the latter part of the verse would mean, "who is more worthy to be followed, a Prophet of God or the false deities and their votaries who themselves stand in need of guidance and cannot (in opposition to the teaching of the Prophets) offer any revealed teaching?"

Commentary:

The outward and physical service of the Ka‘bah, though in itself a meritorious act, is as nothing compared with the spiritual service thereof, which only a true Muslim can perform. If the preservation of the true faith were to involve the temporary destruction of the building of the Ka‘bah, the Quran would unhesitatingly endorse such destruction, because it is the preservation of the faith and not the preservation of a house, however sacred it may be, which is the aim and object of Islam. The verse thus also implies an effective answer to the baseless view that Islam attaches greater importance to the outward form of its ordinances than to the spirit underlying them. It may also be noted here that, according to the teachings of Islam, even the life of a true believer has greater sanctity than the House of God. Says the Holy Prophet: "A believer possesses greater sanctity than the Ka‘bah" (Majah).

Commentary:

The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.

6:44; 13:34; 16:64; 27:25; 29:49; 35:9.

Important Words:

النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).

لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).

Commentary:

The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims.

63:7.

Commentary:

The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."

It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.

Important Words:

جرف (water-worn bank) is derived from جرف. They say جرف الشیء i.e. he carried away or removed the whole or greater part of the thing. The Arabs say جرفه الدھر i.e. time (fortune) destroyed his wealth and reduced him to poverty. جرف means, a bank of a valley, the lower part of which is excavated by water and hollowed out by torrents so that it remains unsound or weak with its upper part overhanging; an abrupt water-worn bank or ridge; the side of the bank of a river that has been eaten by the water so that parts of it continually fall down (Lane & Aqrab).

ھار (tottering) is the active participle from ھار which is both transitive and intransitive and means, he demolished, or pulled down or pulled to pieces, a building; or it (building) fell to pieces or broke down and collapsed. ھار which is originally ھاری therefore, means, falling or tumbling down; or cracking without falling; or cracking in its hinder part, remaining yet in its place; tottering to fall (Lane & Aqrab).

Commentary:

The verse most vividly contrasts the two buildings, "the Mosque of the Prophet" and the "Harmful Mosque." Whereas the former is founded on the firm bed-rock of piety and of God’s own pleasure, the other rests on the water-worn tottering bank of hypocrisy and disbelief.

Commentary:

The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.

The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.

12:104; 28:57.

Commentary:

In this verse the Holy Prophet and the Faithful are told that in spite of their intense desire all disbelievers would never believe because man is a free agent and because God does not compel anyone to adopt a definite course. Since He does not force anyone to disbelieve, He does not force anyone to believe either. Such compulsion would frustrate the very purpose of religion, viz. the attainment of inner purity. God has therefore decreed that He would not grant guidance to those who are engaged in misguiding others. Not only would He not force them to the true path but on the contrary He would deprive them of all sources of assistance.

The expression من یضل (who lead others astray) has been taken by some to mean "whom God adjudges as erring". Such a meaning would be in clear conflict with the sense of the preceding verse. The correct meaning is, "he who is engaged in misleading others". The subject of the verb یضل is not اللّٰه (Allah) but the word من (who) immediately preceding it.

10:8; 87:17.

Commentary:

The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost.

12:112; 16:103; 18:3.

Commentary:

The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.

14:26.

Important Words:

نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.

مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).

مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).

زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).

مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.

Commentary:

The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.

The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.

The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."

If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).

The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation.

11:15.

12:104; 16:38.

Commentary:

The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.

7:187; 13:34; 39:37; 40:34.

Important Words:

تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).

ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).

Commentary:

The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.

4:142; 22:70; 32:26.

15:88.

17:98.

Important Words:

متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.

مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.

تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).