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The Cow

(Revealed after Hijrah )

The second chapter, named Al-Baqara البقرة (“The Cow”), was revealed in its entirety after the migration of the Holy Prophet (pbuh) from Makkah to Madînah. It derives its title from verse 67, which states, “Allâh commands you to slaughter the cow” إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً that is, to give up idol worshipping and worship the One Who is the Creator and not the created. The chapter is also known by the name of Al-Zahra الزهرة meaning “the bright one” (Abû Muslim).

The chapter begins by telling us what is guidance, as asked for in the preceding chapter Al-Fâtihah (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ). It begins with words, “Herein is the guidance for those who guard against evil” (هُدًى لِّلْمُتَّقِينَ). Next, it continues with the fundamental principles needed for guidance – belief in Allâh as the only One to be asked for guidance, belief in the His Revelations that are the source of His guidance, and belief in the Last Day (الْآخِرَةِ) when the judgment shall be pronounced. Two practical ordinances are then given for the one who desires to tread on the path leading to divine proximity, the ritual Prayer (al-Salât) and charity without obligations (Zakât). The chapter then continues to detail the three groups of people mentioned briefly in Al-Fâtihah, namely the Mun‘im‘alaihim (أَنْعَمْتَ عَلَيْهِم), Maghdzûb (الْمَغْضُوبِ) and Dzâllîn (الضَّالِّينَ).

We are also told right in the beginning (2:4) that the Revelation of the Holy Qur’ân and the principles laid down in it are the continuation of the divine guidance granted to humanity since the beginning of human consciousness. All nations, at all times, had their guides sent from God (35:24). The major world’s religions and “religious philosophies” such as Judaism, Christianity, Hinduism, Taoism, Buddhism, Shintoism and others are different branches of the same tree that was nourished from the water of Divine Revelation. Some of its branches got dried up. Their founders and their Prophets were the guides sent by God for their people to make them conscious of their Real Object of worship and to show them how to live in peace and harmony with themselves and with their fellow beings. They spoke in their respective languages to make their message understand (14:4). They were accepted by some and opposed by others (22:52; 34:34). Only a few of those many find mention in this Book (40:78).

Qur’ân, unlike Bible, is not a book of history of a particular people; still it makes frequent allusions to the history of Jews, Christians and Arabs. The audience of the Holy Prophet (pbuh) was the desert Arabs, the references given to them were those from the nations with whom they had contact or whose histories were familiar to them; and not from far away people like the Japanese, Mongolians, Chinese, Koreans or Indians. That would have confused the audience of his time and failed the immediate purpose. For this reason, the Prophets mentioned in this Book are those who were sent to older Arab tribes or to their neighbouring lands and were familiar to the audience of the Holy Prophet (26:123; 26:141). Many Jews and Christians lived with pagan Arab whose history goes back to Arab lands. For this reason many, but not all of the Prophets of Jews are mentioned.

This chapter also serves as a warning to the Muslims by pointing to them the errors committed by earlier people, namely the al-Maghdzûb (الْمَغْضُوبِ) and al-Dzâllîn (الضَّالِّينَ) and suffered losses. In the later part of this chapter, some of the legal ordinances are provided. They touch upon the questions of ethics, social relations, imposed wars, and justice.

الٓمٓۛ

2:1 The chapter begins with three letters of Arabic alphabet – Alif Lâm Mîm الم. There are a few more chapters of the Holy Qur’ân that also have the same beginning (cf. 3:1; 29:1; 30:1; 31:1; 32:1). There are others where we find letters: Alif Lâm Mîm Sâd المص (7:1), Alif Lâm Râj»E (10:1; 11:1; 12:1; 14:1; 15:1), Alif Lâm Mîm Râآلر(13:1), Kâf Hâ Yâ ‘Ain Sâd كهيعص (19:1), Tâ Sîn Mîm طسم(26:1; 28:1), Tâ Sîn طس ( 27:1), Sâd ص (38:1), Hâ Mîm حم (40:1; 41:1; 42:1; 43:1: 44:1; 45:1;46:1), ‘Ain Sîn Qâf عسق (42:1) and Qâf ق (50:1); in total there are 29 chapters. These letters are called muqatta‘ât (مقطعات‎) or abbreviations. They are also known as fawātih (فواتح) or “openers “as they form the opening verse of their respective chapters (Sûrâ). Fawātih (فواتح) or muqatta‘ât (مقطعات‎) are written together like a word, but each letter is pronounced separately. Of the 28 letters of the Arabic alphabet, exactly one half appear as fawātih (فواتح) of the Holy Qur’ân, either singly or in combinations of two, three, four, or five letters. Some examples are:

Nun ن in chapter al-Qalam (Ch. 68)

Hâ Mîm حم in chapter Hâ Mîm Sajda (Ch. 41)

AlifLâm Mîm الم in chapter Al-Baqarah (Ch. 2)

AlifLâm Mîm Râ المر in chapter Al-Raad (Ch. 13)

KâfHâYâ ‘AinSâdكهيعص in chapter Maryam (Ch. 19)

The majority of the combinations begin either with AlifLâm Mîm or Hâ Mîm. In all but 3 of the 29 cases, these letters are almost always immediately followed by mention of the Qur’ânic revelation or a great prophecy as in 30:1. Some argue that Sûras 29, 30, and 68 are exceptions. When read carefully what follows, these three cases make no exception, since mention of the revelation is made later in the Sûrah. All but 3 of these Sûras are of Makkan origin. The exceptions are Sûras 2, 3, and 13.

Many modern translators and scholars of the Holy Book are reticent in to discuss the significance of these letters. There are some who think that these alphabetsare meaningless. Others believe that their meaning is a sacred secret of Allâh and His mystic symbols, and that the purpose of this mystery cannot be known to human beings; further, any attempt to translate them will make one liable for Divine punishment. However, these scholars are unable to justify Allâh’s intent to hide and punish. There are others who say that perhaps the Prophet Muhammad (pbuh) knew their meaning but was prohibited from telling his followers in order to protect the mystery. However, these scholars give no rational reason as to why He was prohibited from revealing their meaning, and they cite no Tradition relating back to the Holy Prophet (pbuh), to support this view. To anyone who is seriously interested in understanding the message of the Holy Qur’ân, such confused explanations can be a source of irritation and may even create doubts in the minds of seekers of Divine knowledge.

Most if not all widely used languages of the world make use of abbreviations, and Arabic is not an exception. Imâm Râzî says that Arabs would name things after letters; for example, money as ع, clouds as غ, and fish as ن. In the books of Islamic Traditions (-ahâdîth), abbreviations are common. For example anâ انا for akhbarna اخبرنا; Hâ for hawalnâ al-Sanad and nâ نا for hadathnâ حدثنا are frequently used by well-known compilers of the Traditions, such as Tirmidhî, Nisaî, Abû Dâ’ûd, Abû Muslim and Bukhârî. In the science of Islamic jurisprudence (‘ilm al-Fiqah), medicine (‘ilm al-Tib), syntax (‘ilm al-Nahaw علم نحو), administration (‘ilm al-Saraf صرف علم) and other fields of knowledge, abbreviations are always present; For example: Sîn سfor Sam‘a سمع Yasm‘a یسمع; Kâf کfor Karam کرم; Nûn ن for Nasr نصر; Dzض for Dzarb ضرب; Fâ ف for Fatahفتح Yaftahu یفتح; Tâ ط for Ataf عطف; Mâf مف for Maf ‘ûl مفعول etc. Knowing their meanings is mandatory for any student of these fields.

Similarly, the punctuation used in the Holy Qur’ân are all abbreviations. Muslim scholars carefully established the standards in order to avoid errors in the comprehension of the Holy Book. They inserted abbreviated signs for pauses, short pauses, long pauses, full stops, commas, colons, semicolons, and so on. For example, a circle O at the end of a verse means the verse has ended. This circle is an abbreviated form of the word waqf-i-tâm, which indicates statement’s completeness. Further examples are mîm م, jîm ج, lâ لا and ta ط among others. The sign of mîm on the top of the circle stands for lâzim, and indicates a mandatory pause (waqf-i-lâzim). The sign of jîm stands for jâiz and means that a pause is permitted. Other examples of abbreviations are ª for rakû’ركوع to denote a paragraph; qâf قindicates that a reader may not stop here, or may not join the current sentence with the next one. This system of punctuation is a great aid in avoiding distortions to the messages being conveyed. No translator should neglect their significance while translating the Holy Book. Unfortunately many modern translations have neglected or omitted the basic rules of Qur’ânic punctuation, the most notorious being the translation of Arthur J. Arberry.

Traditional Arabs were very proud of their language and Arabic eloquence and poetry was enjoying golden age when the Qur’ân was revealed. Abû ‘Abdullah Al-Qurtubî explained the use of abbreviations in Arabic in his great work Al-Jam‘i al-Ahkâm al-Qur’ân and quotes Walîd bin ‘Uqbah, a well-known poet of classical Arabic: فقلت لها قفي فقالت ق أراد : قالت وقفت “I said to her stay, she said Qâf ق – I am staying.” Here, ‘Uqbah uses the letter Qâf ق to abbreviate waqaftu وقفت to express I am staying. Qurtubî quotes another Arabic poet, Dhahhak Abû ‘Alî al Hussain Ibn Zahîr Basrî, who said:

بالخير خيرات وإن شرا فا ولا اريد الشر إلا أن تا أراد : وإن شرا فشر . واراد : إلا أن تشاء .

“Such a one supplicated. (The Lord said in reply), I will return good for your good, but if you are bent upon mischief, I do not intend mischief except that you yourself desire it.” Here the poet uses the shortened forms of fâ B¯ for fasharrun فشرٌ (- mischief) and tâ تا for tashâ’ تشاء (- you yourself desire it). Even the Holy Prophet (pbuh), according to the customs of the language, sometimes used abbreviations instead of the whole word. Al-Qurtubî quotes the Holy Prophet (pbuh): كفى بالسيف شا معناه – “The sword is sufficient for us as a remedy.” Here the Prophet (pbuh) used the abbreviated letter shâ Bq for shâfî ŸBq (- remedy).

The Holy Qur’ân presents a challenge to non-believing Arabs to produce works at least somewhat comparable to it in beauty and elegance, especially if they doubted the authenticity of its claims (17:88; 52:34; 10:38). The easiest challenge was given in 10:38 where we read: أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ “And yet they say He has forged it. Then produce a (single) chapter like it.” and again in 2:23: وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ “And if you have any doubt as to which We have revealed to Our servant from time to time, produce a single Sûrah like any of this”. The challenges were there as they are today, and the claimوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ َ “Indeed, We have made the Qur’ân easy for admonition” (54:17) was repeated several times. Had these abbreviations been ambiguous or meaningless to nonbelievers in the early Muslim communities, they certainly would have come forward and refuted the Qur’ânic challenges that followed, however this did not happen. The contemporaries of the Holy Prophet (pbuh) understood the underlying meanings of these alphabetic verses well. Allâma Maudûdî is of the opinion that these letters no doubt have implication, they are not meaningless, and the Companions of the Holy Prophet Muhammad (pbuh) were aware of the meanings of all these letters. Not only were the early Companions aware of their meanings but the Bedouins of the time also would have had no difficulties with them (Tafhîm al-Qur’ân). So it is wrong to say that some words of the Holy Qur’ân are vague whose meanings cannot be known other than by Allâh. With the passage of time, their meanings were lost to the later generations. Arabs themselves used abbreviated forms of these words in their vocabulary and therefore had no reason to challenge such words.

Many western writers came forward with their interpretation of muqatta‘ât. Theodor Nöldeke, in the first German edition of his book Geschichte des Qurans (- The History of the Qur’ân), suggested that these letters were signatures or initials of those who were its copyists and the first writers. His view has been adopted by a number of other western scholars. However, such a view cannot be accepted, not only because it challenges the purity of the Qur’ânic text, but also because it contradicts the history of how the Qur’ân was preserved. It is inconceivable that the Holy Prophet or any of his followers would have allowed the marks of the copyists to remain in the Holy Book. Moreover, the Holy Qur’ân was not only preserved in written form in the lifetime of the Holy Prophet (pbuh), but was committed to heart by several hundred of his companions, and all recited these letters wherever they appeared. In addition, none of the letters has any relationship with the names of the copyists of the time of the Holy Prophet. While Nöldeke himself later gave up his theory, other scholars like Hartwig Hirschfeld did not and in turn have influenced Muslim scholars.

Otto Loth, who criticized Nöldeke, came forward with the view that these letters were part of the Divine Revelation and were intended by the Prophet (pbuh) to impress the illiterate Arabs among whom he preached as something mysterious and miraculous. Unfortunately, many Muslims adapted his view. If this was the intent of the Prophet (pbuh), then some of these letters should also appear within the context of the chapters while verses were being revealed in a chronology other than we read today, and not only at the beginning of each. Moreover, there is no historic evidence that the Bedouins of the desert were actually impressed by such letters. Had they been ambiguous, meaningless, or senseless, they would have contradicted the repeated assertion contained in the Qur’ân, that it is a clear book with clear messages and verses (3:138, 10:15) Some Muslim traditionalists have defied any attempt at explanation of the Muqatta‘ât (مقطعات‎) in the Holy Qur’ân despite efforts by many Muslim scholars of all generations to explain their meaning. These ”traditionalists” cite the Qur’ânic verse وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ – “But no one knows its true interpretation except Allâh” (3:7) to support their view. This reasoning is weak as the verse continues with the words وَالرَّاسِخُونَ فِي الْعِلْم – “and those who are firmly grounded in knowledge” (3:7).

Respected Muslim agreed with the statement: “But no one knows its true interpretation except Allâh” (وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ), as well as the Qur’ânic statement in Ch. 3 verse 7: “He it is Who has revealed to you this perfect Book, some of its verses are definite and decisive. They are the basic root (conveying the established meanings) of the Book – umm al-Kitâb, and other (verses) are susceptible to various interpretations. As for those in whose hearts is perversity, they follow (verses) that are susceptible to different interpretations, seeking (to cause) dissension and seeking an interpretation (of their own choice). But no one knows its true interpretation except Allâh, and those who are firmly grounded in knowledge”. However, despite their acceptance of these verses, none of the scholars like Ibn Kathîr, Jalal-u-Din Sayyûtî, and Ahmad Ibn Taymîyyah were opposed to discussing possible interpretations of the words for which these letters stand

Shah Walîullah Muhaddith Dehlavi: writes in Al-Fauz al-Kabîr fî Usûl al-Tafsîr: These verses possess a huge world of knowledge that only can be assessed through Divine Proximity. All the mysteries that are hidden from existing world but are present on their real locations have been determined in these words. It was in this sense that Abû Bakr Siddîq(rz) said, “For every book there is a mystery, and the mysteries in Qur’ân are in the fawâtih of Qur’ân (في كل كتاب سر، وسره في القرآن فواتح القرآن). Abdullah Yusuf ‘Alî writes: “This is not a mystery of the same class as mysteries by which we are asked to believe against the dictates of reason. If we are asked to believe that one is three and three is one, we can give no intelligible meaning to the words. If we are asked to believe that certain initials have a meaning which will be understood in the fullness of time or of spiritual development, we are asked to draw upon faith, but we are not asked to do any violence to our reason” (The Meaning of the Holy Qur’ȃn: by Abdullah Yusuf ‘Alî, (Appendix I, The abbreviated Letters Al-Muqatta‘ât).

Imâm Fakhr al-Dîn Râzî in his famous Tafsîr Kabîr of the Holy Qur’ân said; “It is not possible that Allâh would include in His Book (al-Qur’ân) that His creation would not understand, because Allâh is the One Who command us to reflect over His Book and seek guidance from it. This cannot be achieved except by understanding its meanings.”

Ibn Kathîr in his Tafsîr on Alif Lâm Mîm (2:1) noted that some ignorant people say that some of the words in the Qur’ân do not mean anything (referring to these letters). However, he considers these people mistaken because All-Mighty Allâh’s sayings cannot, by their very nature be worthless, useless, or meaningless for mankind. (Ibn Kathîr – Tafsîr Page 47, Vol 1 – unabridged edition). Ibn Kathîr further writes: “On the contrary, these letters carry a specific meaning.”

Another eminent scholar, Ahmad Ibn Taymîyyah said there are two opinions about fawātih. First: the meanings of these letters are confined to Allâh and thus none knows their meanings except Him. Second: fawātih are the Names and the Attributes of Allâh and that the letters specify the Name and Attributes of Allâh. For example, the letter Alif is specified for the Name Allâh, the letter Lâm is specified for the Name Latîf, the letter Mîm is specified for the Name Mâlik. He also said there is some wisdom behind starting the Sûra with such letters. The context shows that while not being certain, he considers the abbreviations that he indicates a possible correct interpretation (Ahmad Ibn Taymîyyah: Al-Fatâwa). Even widely accepted Qur’ânic interpretations are often given with the same disclaimer, to indicate that there might be more than one explanation and to acknowledge that all humans are prone to error.

When we look at these abbreviated letters it strikes that they have so much in common, both in form and context, it becomes impossible to believe that they do not make any sense or have no meanings, and their meanings are kept hidden for no apparent reason. Only a small effort will be necessary to solve this self-created hypothetical mystery. Imâm Râzî, Zamakhsharî and Abû Hayyân have discussed this topic in their famous exegeses. Abû Ja‘far Muhammad bin Jarîr al-Tabarî in particular have dealt it in some detail. According to them learned companions of the Holy Prophet such as ‘Alî al-Mûrtadha(rz), ‘Abdullâh ibn ‘Abbâs , ‘Abdullâh ibn Mas‘ûd, and Ubayy bin Ka‘b and their pupils Mujâhid, Sa‘îd bin Jubair, Qatadah, and Raba bin Anas, Suddi, Sha‘bi all agree in interpreting these abbreviated letters by giving them meanings.

Abû ‘Abdullah Al-Qurtubî, a great scholar from Cordoba (Spain) of Maliki origin, in his monumental work Al-Jâm‘i Al-Ahkâm Al-Qur’ân, quotes the following Tradition (- hadîth) from Ibn ‘Abbâs (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ):

وروي هذا القول عن ابي بكر الصديق وعن علي بن أبي طالب رضي الله عنهما . وذكر أبو الليث السمرقندي عن عمر وعثمان وابن مسعود أنهم قالوا : الحروف المقطعة من المكتوم الذي لا يفسر

فروي عن ابن عباس وعلي ايضاً : أن الحروف المقطعة في القرآن اسم الله الأعظم ، إلا أنا لانعرف تأليفه منها

كقول ابن عباس وغيره : الألف من الله ، واللام من جبريل ، والميم من محمد صلى الله عليه وسلم . وقيل : الألف مفتاح اسمه الله ، واللام مفتاح اسمع لطيف ، والميم مفتاح اسمه مجيد . وروى أبو الضحى عن ابن عباس في قوله : “الم” قال : أنا الله أعلم ، الر أنا اله أرى ، المص أنا الله أفضل . فالألف تؤدي عن معنى أنا ، واللام تؤدي عن اسم الله ، والميم تؤدي عن معنى أعلم . واختار هذا القول الزجاج وقال : اذهب الى أن كل حرف منها يؤدي عن معنى وقال زيد بن أسلم: هي أسماء للسور . وقال الكلبي : هي أقسام أقسم الله تعالى بها لشرفها وفضلها ، وهي من أسمائه ،

“… The abbreviated letters of the Holy Qur’ân (الحروف المقطعة) are the Great Name of Allâh (Ism-i-Allâh al-‘zam), none other than me (Abû Bakr(rz)) know their meaning. Alif is from Allâh, Lâm is from Gabriel, and Mîm is from Muhammad (pbuh), al-Alif is the opening word of the name Allâh, al-Lâm is the opening word of Latîf and al-Mîm is the opening word of the name Majîd. Abû al-Dzahâ narrates through the authority of Ibn ‘Abbâs that Alif Lâm Mîm are أنا الله أعلم -I am Allâh the All-Knowing, Alif Lâm Mîm Râ are أنا اله أرى – I am Allâh who sees, Alif Lâm Mîm Sâd are المص أنا الله أفضل – I am Allâh who excels. Alif here has been given in meaning of Anâ (“I”), Lâm is derived from the name Allâh, and Mîm is given the meaning of ‘Âlam أعلم or Knowing. Al-Zajjâj narrates through the authority of Ibn ‘Abbâs as narrated by Abû Bakr(rz) that the meanings of these letters are within the words formed by them. Zaid Ibn Aslam said these are the most elevated Names. Al-Kalbî believed these were the oaths that Allâh swore, like other oaths from His presence and His Exaltation. In other words, these are be derived from His titles.

Ibn Jarîr Al-Tabarî in his monumental work Al-Jâm‘i al-Bayân fî Tafsîr Al-Qur’ân, did not disagree with Al-Qurtabi. He agrees to what Qurtabî writes with reference to Ibn ‘Abbâs that the meanings of these letters are within the words formed by these letters, and stands for the great names of Allâh. According to him:

أن الحروف المقطعة في القرآن اسم الله الأعظم

(The Muqatta‘ât مقطعات‎ in al-Qur’ân are the Great Names of Allâh)

Which particular letter stands for which particular Divine attributive name becomes clear by the context of the subject matter of the Sûrah (Chapter). Their always exists a deep and far reaching connection between them and the subject matter of the chapter which immediately follows them. Such few letters conveys extensive connotations, perfect to express the most appropriate attributive names of Allâh. Ibn Jarîr further quotes whatAkramah narrated that these are the oaths that Allâh swore, like other oaths to be found in various places of the Holy Qur’ân (cf. 75:1; 77:1; 79:1; 85:1-3; 86:1-2; 91:1-7;92:1-3; 93:1-2 and 90:1). Akramah stated that Ibn ‘Abbâssaid:

ھو قسم اقسم اللہ بہ و ھو من اسماء اللہ

“These are the oaths that Allâh swore, [like other oaths from His presence and His Exaltation]. These are from the names of Allâh”.

Ibn Jarîr mentions other opinions as well. He quotes Mujâhid that these are the shortened form of the name of the Chapter of the Qur’ân (ismâ’-al-Sûr اسماء السور ) where they occur. He quotes al-Rabî bin Ansopinionencouraging multiple meanings to these words, as long as they are within the confines of the core spirit of the Message of al-Qur’ân. Hemade an effort to prove that there is no harm in considering any one, or agreeing with all these multiple meaning. He made a very scholarly effort in linking these meanings with each other, thus proving them to be supporting each other and being complementary to each other, if keenly reflected by the reader. He believes that all these meanings are complementary to each other. Ibn Jarîr discusses further the statements and opinions of the second generation (- taba‘în) after the Holy Prophet (pbuh) in detail.

Regardless of some discrepancies in interpretation, none of the learned at the time of the Holy Prophet (pbuh) claimed that the words for which these letters stand were unknown. Nor were these alphabets mysteries, nor had their meanings been concealed from humans by Allâh. The debate of these eminent scholars has always centered on the actual interpretation, but has never suggested the abbreviations are less than an important part of Gods message. Claiming these words to be mysterious was put forward by later translators who lacked the knowledge of the use of shortened forms or muqatta‘ât in classical Arabic.

Abû Hayyân al-Gharnati in his Bahr Al-Muhît clothes all muqatta‘ât (مقطعات‎) in words. According to him:

Alif (ا): is an abbreviation for Ana (أنا, I am).

Ḥâ (ح): is an abbreviation for Al-Ḥamīd (الحميد, the Praised).

Rā (ر): is an abbreviation for Al-Basîr (All-Seeing (البصير).

Sīn (س): is an abbreviation for Al-Sam‘ī (السميع, the Hearing).

Ṣâd (ص): is an abbreviation for Al-Ṣādiq (الصادق, the Truthful).

Ṭā (ط): is an abbreviation for the Most Benignant.

ʿAyn (ع): is an abbreviation for Al-‘Âlim (the Knowing).

Qāf (ق): is an abbreviation for Al-Qādir (القادر, the All-Mighty).

Kāf (ك): is an abbreviation for Al-Kāfi (كافي, the Sufficient).

Lām (ل): is an abbreviation for Allāh (الله, using the second letter).

Mīm (م): is as either an abbreviation for Al-‘Alīm (العليم, the Knowing, using the ending letter) or for Al-Majīd (المجيد, the Glorious).

Nūn (ن): is a word and not an abbreviation meaning “ink-stand”.

Hā (ه): is an abbreviation for Al-Hādī (الهادي, the Guide).

Yā (ي): an interjection equivalent to “O!”as in YâSîn.

Imâm Jâfir Sâdiq have also explained the meanings of these letters in the context of the names and Attributes of Allâh. Imâm Jâfir Sâdiq says:

Alif Lâm Mîm الم- Anâ Allâh-u al-Majîd اَنَا اللہُ المجید -I am Allâh, the Most Glorious

Hâ Mîm حٰم- al-Hamîd al-Majîd الحمید المجید – The Most Praiseworthy \The Most Glorious).

Alif Lâm Râ الرٰ- Anâ Allâh-u al-Ra‘ûf الرعوف انا اللہُ – I am Allâh the Most Compassionate

Sâd ص- al-Sâdiq الصادق – The Most Truthful

Kâf Hâ Yâ ‘Ain Sâd کھیعص -انا الکافی و الھادی الولی العالم الصادق الوعد- Allâh is sufficient for all, and He is the True Guide, Bestower of security and blessings, the All-Knowing, the Most Truthful to my promise

YâSîn یٰس- Yâ Ayyuhâ al-Sâm’i al-Wahi یا ایّھا السّامع الوحی It means the hearer of the Revelation. (This is the name of the Holy Prophet).

TâHâ طہٰ – یا طالب الحق الھادی الیہ –It means, O seeker of Allâh and who guides towards Him (This is the name of the Holy Prophet)

Nûn نas one of the five names of the Holy Prophet (pbuh) mentioned in the Holy Qur’ân, like Muhammad, Ahmad, Abd-Allâh and Yâsîn. (Imâm Jafir Sadiq Persian translation of the Holy Qur’ân by Faidzul Islâm)

Imâm Jalâl-u-Dîn Sayyûtî in his book Al-I‘tqân has discussed al-Harûf al-Muqatta‘ât (الحروف المقطعة) and what they mean and represent. In Al-Durr al-Manthûr fi Tafsîr bil-Mâthûr الدر المنثور في التفسير بالماثور on various occasions he has given the words for which these abbreviations stand. About Kâf Hâ Yâ ‘Ain Sâd (كهيعص) for example Sayyûtî quoted Abdullah bin Abbâs as saying that Kâf stands for Karîm, Hâ for Hâdî,’Ain for ‘Alîm and Sâd for Sâdiq.

Husain bin Mas‘ûd al-Baghawi in Ma‘âlim at-Tanzîl (Tafsîr al-Baghawî) quotes Ibn ‘Abbâs as saying that Kâf stands for Kâfî, Hâ for Hâdî or Hakîm, ‘Ain for ‘Alîm and Sâd for Sâdiq. On Alif Lâm Mîm Sâd he says, stand for Anâ Allâh al-Mâlik al-Sâdiq. He quotes Rabî bin Ans that lâm in Alif Lâm Mîm stand for Latîf. Al-Baghawi quotes further Muhammad bin Kab, Saîd bin Jabîr and Zajjâj to give the same meaning to above abbreviations.

The great Turkish Imâm Sheikh Ismâ‘îl Haqqi al-Barûsawî al-Naqshbandî (d. 1127 AH) in his voluminous exegesis of the Holy Qur’ân, Rûh al-Bayân fi Tafsîr al–Qur’ân says that these letters refer to the Supreme Power of All-Mighty Allâh. Regarding Alif, Lâm, and Mîm, he says, Alif stands for Allâh, Lâm for Latîf, and Mîm for Majîd. Concerning Alif Lâm Mîm Râ he says the letters stand for ‘I am Allâh who sees’. The alphabet Qâf means that All-Mighty Allâh is Qahhâr. About Kâf Hâ Yâ ‘Ain Sâd (كهيعص), he also agrees with what Imâm Sayyûtî says who quoted from Abdullah bin ‘Abbâs: Kâf stands for Karîm, Hâ for Hâdî, ‘Ain for ‘Alîm, and Sâd for Sâdiq. Then he says that Hakîm has adopted the way of Sa‘îd bin Jabair who has copied Ibn ‘Abbâs quotation in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs that Kâf stands for Karîm, Hâ for Hâdî , ‘Ain for ‘Alîm, and Sâd for Sâdiq.

Shah Waliullah Muhaddith Dehlawi in his work Al-Faudz al-Kabîr fi Usûl al-Tafsîr has described every letter very clearly, whether it is a single word or in association with other letters. He says, the meanings of these letters have been explained to him by way of spiritual taste (dhauqذوق ). To taste brings one closer to the truth than the description of the taste. He writes: “These letters form the titles of the Sûrah. As a title shows its subject, so Harûf al-Muqatta‘ât are the terse and lucid symbols of its subject. Every letter of muqatta‘ât has its own meaning. These letters have knowledge that is related to the essence of Allâh”. Then he says: These verses possess a huge world of knowledge that only can be assessed through Divine Proximity. All the mysteries that are hidden from existing world but are present on their real locations have been determined in these words. The meaning of Alif Lâm Mîm الم is that the unspecified unseen is specified in relation to the visible world, which is defiled. Both Alif and Hâ give the meaning of the unseen, except that Hâ is the unseen of this world whilst Alif is the unseen of the abstract world… It is, therefore, for this reason, at the time of interrogation and conjunction the Arabs say wa(w) or a(m)- both meaning, “or”. The reason is that an affair set right is disturbed, and it is the unseen in relation to the specified. In the same way, what makes them hesitate in it is an unseen. They add an interrogative Alif at the beginning of a question so that it may indicate that the picture is gained in their minds, the details of which are such and such. They choose Hâ because it is an unseen of this world, and the specified is summarized, since Lâm gives the meaning of specification. It is, therefore, that at the time of making a common noun proper, the Lâm of introduction (ta‘rîfتعريف) is added. When Lâm and Mîm meet, their combination gives an indication of the defiled matter in which various realities are collected and have become restricted. And because of the requirement of the abstract, they are subjected to restriction and space. Thus, Alif Lâm Mîm alludes to the simple grace which has come down into the world of space according to the customs of people, and in consequence, their sciences (‘ulûm) became specified. It fought against the hardness of their hearts by means of reminding, and struck against their corrupt sayings and useless actions by show of love with the prescription of the limits of virtue and vice”.

“Alif Lâm Râ is like Alif Lâm Mîm, except that Râ indicates hesitation, namely that the unseen which is specified by defilement has again come with defilement and become specified. Mîm also gives the same sense and alludes to the sciences which are frequently striking hard against the foul acts of the people, and that is true, as is seen in the stories of the Prophets and their discourses time after time and in their repeated questions and answers. The whole chapter 10 is the explanation of it.

“Tâ and Sâd both suggest an upward movement from the defiled world to the higher world, except that Tâ points to greatness and glory or to the ugliness and dirtiness of the moving thing whilst Sâd gives the meaning of purity (- safa) and fineness. Sâd signifies an aspect which appeared near the time of concentration by the Prophets upon their Creator, both by nature and acquisition by deeds. Thus, Kâf Hâ Yâ ‘Ain Sâd (the prefix to Surah Maryam Ch. 19) conveys the meaning of an ugly, dark world in which the sciences (‘ulûm), some shining brightly and others dimly, are specified at the time of their return to the Creator. About the letter Sâd, Shah Walîullah says: “It shows the relation between the Prophets and Allâh”. Similarly, Yâ Sîn stands for that knowledge, which prevails in the universe. He says that Tâ Hâ is the word which gives indication about the area which is specialized for the Holy Prophet (pbuh). Sîn gives the sense of penetration and its disappearance and dispersion throughout the world. Thus, Tâ refers to the stations of the Prophets, which are the marks of their paying attention to the higher world, so that an unseen picture may be created. In this world, they are mentioned in the Divine Books and their account is given in general terms. Tâ Sîn Mîm signifies the stations of the Prophets which are the marks of their upward movement and which have penetrated and spread throughout the material world”.

“The guttural Hâ (ح)is similar to the airy Ha(ه) , the meaning of which has already been given. In addition, when the Hâ sound possesses shining light, appears and discriminates, it is manifested as the guttural Hâ. Thus, the meaning of Hâ Mîm is a brightly-shining generality which is connected to Attributes of a world defiled by false beliefs and corrupt actions. This is an allusion to the rejection of peoples wicked actions. It also gives the meaning of the appearance of the Truth in places of doubt and disputation and in their customs. ‘Ain عpoints to the appearance of the shining light and its specification. Qâf conveys the meanings of power, severity and force that are specified in this world. It is like one who says that the object of his intention is the aspect which is created in the world by force and stroke. The letter Qâf قsuggests that All-Mighty Allâh is Qahhâr, the One Who breaks the backs of the powerful among His enemies. Qâf is like Mîmم and indicates this world but from the aspect of power (Qûwwah) and severity. Kâf كis like Qâfق , save that its power is understood to be less than what is implied in Qâf. Mîm because of the collection and the piling up of forms in it signifies the brightly-shining love of the Real that pervades the ugly world.”

“Nûn means light (nûr) which penetrates the darkness and is dispersed like a state that is seen at the time of true dawn or near the time of the setting of the sun. Yâ is similar to Nûn, save that there is less light in it and it is specified less than the guttural Hâ. Thus, Yâ Sîn is an allusion to meanings which are spread (and dispersed) in the world”.

About Kâf Hâ Yâ ‘Ain Sâd (كهيعص) he agrees with what Imâm Sayyûtî has quoted from Abdullah bin ‘Abbâs : Kâf stands for Karîm, Hâ for Hâdî, ‘Ain for Alîm, and Sâd for Sâdiq. Regarding TâHâ, Shah Walîullah has discussed it very briefly, saying that TâHâ is one word and stands for the Holy Prophet. Shah Walîullah then says, “It is not possible to say more than these words which have been recorded in this book in general meanings. These words are not sufficient to explain their depth and how they differ from each other in one respect or the other.”

These are one of the most compelling and scholarly opinions great Scholars. Ibn Taymîyyah, Ibn Kathîr, Zamakhsharî and Sayyûtî are correct when the say that the true meanings of these letters are in the knowledge of Allâh. Their statements in no way contradict what has been said before. When these abbreviations stand for the Great attributive Name of Allâh (Ism-i-Allâh al-Âzam; اسم الله الأعظم), then the true essence of these attributives are known to Allâh, since only He has comprehensive knowledge of the essence of His Names. Allâh says: “Nothing is like His likeness”لَيْسَ كَمِثْلِهِ شَيْءٌ (42:11) that is, His Essence (Haqîqat al-Dzât) is known only to Him and His attributive Names closely adhere to His Essence. In His Essence, He is incomprehensible (Al-Latîf اللَّطِيفُ; 6:103) and no soul (- nafs) can comprehend His gnosis. Then Allâh says, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ “The physical vision comprehends Him not, but He comprehends all visions. He is the All-Subtle Being (Al-Latîf اللَّطِيف) incomprehensible and imperceptible, the All-Aware” (6:103). Therefore, knowledge of His Reality, His Essence and the essence of His Attributes cannot be known, neither through logical proof (- dalîl) or rational considerations (- burhân ‘aqlî). He is the Only One Who knows His own Essence. Like His Essence, His Great Attributes (Ism-i-Allâh al-‘Âzam; اسم الله الأعظم) and the their real meanings are mysteries. Nothing is as mysterious as the essence of these Attributes.

Shah Walîullah and Sheikh Ismâ‘îl Naqshbandî possessed high degrees of Divine knowledge and their station is considered a station of proximity to the Lord (- maqâm al-Qurbâ). They are among those who have been defined as ones “who are firmly grounded in knowledge” (3:7) وَالرَّاسِخُونَ فِي الْعِلْمِ. Those who attain nearness to Him, and are able to penetrate these mysteries وَالرَّاسِخُونَ فِي الْعِلْم, they are the people of knowledge and His true lovers. It is for this reason the Holy Prophet said: “I do not say that Alif-Lâm-Mîm is a word, but Alif is a word Lâm is a word and Mîm is a word.” (Transmitted by Tirmidhi; Hadîth 1003; narrated by ‘Abdullah ibn Mas‘ûd). It was in this sense that Abû Bakr Siddîq(rz) said, “For every book there is a mystery, and the mysteries in Qur’ân are in the fawâtih of Qur’ân (في كل كتاب سر، وسره في القرآن فواتح القرآن). It is in this sense the great Islamic scholars have said that there is wisdom behind these letters, and that the real essence of these letters is with Allâh.

The most accepted words given to abbreviations used in the beginning of chapters appear at the appropriate places, and that the chapters where the abbreviations appear and the subsequent chapters where they do not, are connected with each other through the Divine Attributes for which the abbreviations stand.

ذَ‌ٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَۛ

2:2 Dhâlika ä ذَ‌ٰلِكَ refers to an object that is far away. In English, it is to be translated as that. Dhâlik-al-Kitâb ذَ‌ٰلِكَ ٱلْكِتَـٰبُwould mean, “That is the Book”, but is normally translated as “This is the Book”. The typical Arabic word for an object that is close is hadha هذا We must however point out that, according to Ibn ‘Abbâs , Mujâhid, Akhfash, Saîd, and Abû Ubaida, dhâlika, under certain circumstances, can also have the meaning of hadha and it is not necessarily incorrect to translate dhâlika as “this”. Yet this rendering does not adequately reflect the true essence of the intended meaning for this particular verses grammatical context. As an extended note, That is the Perfect Book is an even more correct literal translation. The definite article “al” before Kitâb is used in Arabic to denote the combination of all possible attributes existing in the object to which reference is being made. For instance, zaid al-Rajulu corresponds to Zaid is essentially the perfect man and not simply Zaid is a man. Dhâlika is a non-specific word (harf-i-Mubham حرف مبهم) that is made more specific by the use of the definite article al before the word Kitâb (al-Kitâb). Thus, Dhâlika al-Kitâb indicates this is the Perfect Book or the only Book that possesses all of the excellent qualities that a perfect book should possess. English is capable of using the definite article in a similar way, as in the popular expression, “You are the man.” The implication is that the person embodies those qualities that are being praised. While reading the Holy Qur’ân, such signs (ishâra) bearing the prefix al are important, especially for the understanding of Divine Words.

Dhâlika ذَ‌ٰلِكَ is a demonstrative singular pronoun for something remote. It is composed of dhâ Ag – the demonstrative pronoun; li, the sign of elongation and remoteness (al-Lâm al-Bu‘d) and ka º (the kâf al-Mukhâtib) telling us that a particular object is being addressed.

In Arabic, dhâlika is usually used to refer to an object that is either physically far away and/or of considerable dignity (Lane, Tâj). We read in verse 3:58: ذَ‌لِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيم “That is what We recite to you; the Messages and the Reminder full of Wisdom.”– implying that the recitation is from the Most High and what is being recited is of great dignity. In 12:31-32 we read: قَالَتْ فَذَ‌الِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ – “She said, ‘That is he about whom you blamed me,”. The woman, conscious of Josephs eminence, addressed him with high dignity and honour by using the personal pronoun dhâlika– “that one”–and not hâdha – “this one”, which would be offensive to a man of Josephs stature and reputation. Thus dhâlika is an address to any object of loftiness that is worthy of respect. The Qur’ânic words dhâlik-al-Kitâb convey the meaning that Allâh, the All-Knowing Teacher, is referring to a perfect book that is exalted in dignity and far removed from any limited judgment by the reader in regards to its purity and prominence.

In the opening verse of the 10th. Chapter, we read تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ – “Those are the verses of the Book, full of Wisdom”. The feminine singular counter-part of dhâlika is tilka تلك. The use of tilka in the verses of the Holy Qur’ân has the same significance already mentioned for dhâlika. Both dhâlika and tilka are demonstrative singular pronouns; in both cases there is the subtle indication of a Call from afar by the Most Exalted, to the reader who is being personally and directly addressed to a particular book or the verses of a book (3:58). It alludes to being high in dignity and distinction. It is the use of the letter kâf in dhâlika and in tilka that is the basis of the allusion.

Dhâlika and tilka point to the existence of a union with Allâh and His Divine Verses or Âyât (لْآيَاتِ) (3:58) before their separation. In other words, the Words contained in this Book were a part of the Knowledge of Allâh, Most High, which then “came down from above” (32:2; tanzîl تنزيل).Tanzîl is something that descends, and so the separation occurred. Now, what is separated, namely the Âyât, are exalted and dignified in that they were with the Most Exalted. The completion of this separation is confirmed by the All-Mighty Allâh Himself in the words: لَّـٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا “Allâh bears witness through His revelation to you that He has descended it (the Qur’ân, pregnant) with His Knowledge; and the angels bear witness (to this fact). Yet Allâh alone suffices for a Witness” (4:166).

Al-Kitâb ٱلْكِتَـٰبُ is that Perfect Book in which Divine Knowledge takes the form of words full of Wisdom – al-Kitâb al Hakîm (cf. 10:1). The use of the word al-Kitâb (the Book) at the very beginning indicates that the Divine Revelations were to be in the form of a book in visible characters on writing material; otherwise, it could not be called Al-Kitâb. The Holy Qur’ân itself explains the meanings of al-Kitâb. It says

1) Its words are in written form كِتَابٌ مَّرْقُوم Kitâbun-Marqûm (83:20),

2) It is a Book which is inscribed, taking the form of sentences كِتَابٍ مَّسْطُورٍ Kitâbin-Mastûr (52:2) and

3) Its contents were in Allâh’s Knowledge أَنزَلَهُ بِعِلْمِهِ Anzalahu bi-‘ilm ihî (4:166)

The very first Revelation to the Holy Prophet (pbuh) shows how mighty and prophetic these Words were: الَّذِي عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ ﴿٥﴾ – “Who taught knowledge by means of the pen. He taught the human being what he did not know“ (96:4-5). The mentioning of the pen indicates that Divine Knowledge shall be taught to humankind in written form. This explains the Holy Prophets concern for the preservation of the Holy Qur’ân in writing.

Raib رَيْبَ refers to something that disturbs the mind; something that disquiets; something suspicious; or something that creates anxiety, perplexity, and doubt. It also can indicate a false charge, a doubt that is based upon prejudice and suspicion, or a doubt, which stands in way of the advancement of knowledge, reason and research (Baqâ, Lisân, Tâj, and Lane). In the words هُدًى لِّلْمُتَّقِينَ – “It is guidance (hudan هدً) for those who are muttaqî متٌقي”. (2:2) is an answer to the Prayer in Sûra Al-Fâtihah, verse 6 where the supplicant implores: اهْدِنَا – “Guide us!” Huda هدَ is used in particular when Allâh Himself guides a person. As He says, وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى “Those who follow guidance, Allâh give increased guidance.”(19:76).

Huda is to lead someone towards light (Ibn Mas‘ûd; Ibn ‘Abbâs ). It also means to guide someone with kindness, to show the right path with kindness, and to make a person follow the right path until that person reaches the goal (Baqâ; Lisân, Tâj, Lane). It finds its opposite in the concept of dzâllîn ضالين – “those who have gone astray”, and zulumât ظُلمات- “the darknesses”.

Muttaqîn مُتَّقِينَare those who guard against those acts that harm and injure morals, and who are attentive to their obligations towards humankind (Râghib, Lisân). The root of Muttaqîn is waqa وَقَ, which conveys the role of saving, guarding, preserving, and protecting. Ittaqa bihî إتٌقئ بِه means, he took it as a shield. Muttaq متٌق (plu. muttaqîn مُتَّقِين) is the nominative case of Ittaqa إتٌقئ (Râghib, Tâj). The verse that immediately follows expounds on the meaning of muttaqîn. In the Qur’ânic language, the muttaqîn (those who possess taqwa) are understood as those who guard against sins and who take Allâh as a shield or shelter. The word is often simply translated as the “righteous”, however, that is not linguistically sufficient. The verses 2:177; 3:15-17; 3:133-135; 5: 27; 9: 3; 16:128; 45:19; 65:2 describe what taqwa is. Verses 65:2-3 tell us that a muttaqî is the one whom Allâh provides with a way out of his ordeals and difficulties and provides him sustenance when he least expects it. (2:194; 8:29).

The statement هُدًۭى لِّلْمُتَّقِينَ – “it is a guidance for the righteous” does not stand in conflict with the statement that says, the Holy Qur’ân is هُدًى لِّلنَّاسِ – “a guidance for all humankind” (2:185). When it is said this is a guidance for Al-Muttaqîn, this only means that it provides regulations for those who have a desire to guard against sins, and therefore seek to take Allâh as a shield or shelter – whether they be Christian, Jew, Muslim, Hindu, Buddhist, or other. In other words, it is not exclusively for those who are already deemed muttaqî. Thus, the “guidance for the righteous” هُدًى لِّلْمُتَّقِينis the guiding light for those who desire spiritual supervision and who, because of their inner purity, sanity, and eagerness in the search of Truth and proper Faith, yearn for Divine Proximity. The following verse encapsulates this message clearly: نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا “We made it (this Revelation) a light, whereby We guide such of Our servants who desire it from Us” (42:52).

What follows the words guidance for the muttaqîn هُدًى لِّلْمُتَّقِينَ are the basic conditions for divine guidance relative to spiritual realities. Anyone who treads on the path following these guiding principles and adheres to the injunctions laid down in this Book will become deserving of Allâh’s special Love and Mercy (-Rahîmîyyat). He will soon reach a station where he will find that Allâh is already leading him to limitless stages of perfection and spiritual purification (cf. 9:4; 2:27). In the previous paragraphs, we explained important terms that are introduced in the first verses of Sûrah Al-Baqarah in the detail. If we apply these explanations to the first two verses we could paraphrase the first Qur’ânic statement: الم ﴿١﴾ ذَ‌لِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ as follows: “I am Allâh, the All-Knowing (with these words, the author of the Book has introduced Himself). This (or “That” as discussed earlier) is a Perfect Book in which the Knowledge coming from the All-Knowing takes the form of a Book, which possesses all those excellent qualities that a Perfect Book should rightly possess. As regards its eminence, its holiness, its dignity and its loftiness – it is far above an ordinary readers ability to judge. This is a Call from afar, establishing human guidance from One Who teaches knowledge by words inscribed and presented in the form of a Book. Through the agency of His Qur’ân, Allâh teaches a human being what he could not know. Its teachings do not disturb the sane mind nor does it contain anything that disquiets, makes suspicious, or creates anxiety or perplexity. There is no false charge in it, no judgments based upon prejudice or suspicion, and it contains no statement that stands in the way of human reason and research. It is the answer to the Prayer of Sûra Fâtihah where the supplicant implored, “Guide us!”

Through this Book guidance is provided with the kindness of a mother; the mind finds the right path and strength is given to follow the path until one reaches their goal. This Book leads towards light and away from all kinds of darknesses. The ability to guard against evil while being mindful of duties is the basic condition and the very first stage in human spiritual advancement, therefore, one who guards against evil and against that which harms and injures the body and the soul, finds guidance in it. It guides those who are attentive to their duties, who guard themselves against sins, and who take their Lord as their shield and shelter. It is they who, because of their inner purity, sanity, and eagerness in the search of truth, would in the end arrive at a high degree of faith and perfected righteousness. This Book lays down the exact principles to be followed so that the highest stages of spiritual and moral advancement might be achieved. It helps a person to attain limitless stages of perfection and makes him more deserving of Allâh’s Love. No guidance would benefit a person who is careless in guarding against sin and evil.

It is worth mentioning that in the conception, making, and creation of an object/thing there are four main cause components – the Holy Book in this case:

‘Illat-i-Fâilî علت فاعلی (- Subjective Cause): Who made and produced the object/thing.

‘Illat-i-Mâdî علت مادی (- Material Cause): From what material the object/thing was made of?

‘Illat-i-Sûrî علت صوری (- Attributive Cause): What are the inbuilt attributes, shape, and properties of the object/thing.

‘Illat-i-Ghaî علت غائی (- The Objective cause): What is the purpose and goal of making that object/thing.

When you apply the above four mentioned ‘illât (- cause components) to the Holy Qur’ân, and reflect on the first four verses of sûrah al-Baqara (2:1-4), you will find thatin these first four verses all the four cause components of the revelation of al-Qur’ân have been mentioned and explained.

‘Illat-i-Fâilî علت فاعلی (- Who made and produced the object): is Alif Lâm Mîm الم: “I am Allâh, the All-knowing [Who made this Book]

‘Illat-i-Mâdî علت مادی (- Material Cause): is dhâlik-al-Kitâb ذَٰلِكَ الْكِتَاب: That exalted Book (al-Qur’ân) is made from pen, ink, and parchment in the form of a book.

‘Illat-i-Sûrî علت صوری (- Attributive Cause): is lâ raiba fîh لَا رَيْبَ فِيهِ: The attributes and properties of this Holy Book are such that it contains nothing doubtful, harmful or destructive, there is no false charge in it.

‘Illat-i-Ghaî علت غائی (The Objective cause): is hudan li al-Muttaqîn هُدًى لِلْمُتَّقِينَ: The objective ofthis Holy Book is that it is a guidance for those who are muttaqî متقی. The muttaqî متقی are explained in the following verse (2:3).

This makes further clear that muqatta‘ât مقطعات‎ Alif Lâm Mîm الم must stand for the attributive name and powers of Allâh, who is the first of the four cause components, i.e. ‘illat-i-fâ‘ilî علت فاعلی (Subjective Cause). Thus the sequential arrangement of these four verses is the key to understand the meanings of these muqatta‘ât مقطعات‎ (- abbreviated letters). The above logic is further strengthened by the fact that almost all these abbreviated letters are followed by references to the Qur’ânic, Revelation or other great prophecy as in 30:1. This fact is overwhelmingly directing the reader to the reality of the attributive names for which the muqatta‘ât مقطعات‎ stand.

ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ

2:3 To believe in the existence of hidden reality is the first requirement for Divine Guidance. Yu’minûna يُؤْمِنُونَ is derived from amana امَنَ and is the plural of Mu’min مُؤمن(believer). Amana means to trust, be secure from, and to be safe. The word Îmân إيمان is also derived from the same root and is usually translated as “faith” or “belief”. The word Islâmإسلآم expresses only outward submission whereas Îmân signifies sincerity and firmness of Faith in the Absolute Truth. For a true believer, Îmân comes first and Islam afterwards. However, in those people who profess to the faith because of tradition and custom, Islâm takes precedence over Îmân.

The Holy Qur’ân explains the meaning of Yu’minûna يُؤْمِنُونَ in 32:15-16 where we read, “The believers are those who believe in Our revelations, who when they are reminded by means of them, fall down prostrate and proclaim the Glory with the Praises of their Lord and they are not proud. While getting up for late-night Prayer (-tahajjud), they forsake their comfortable beds calling upon their Lord with an awe-inspired and hopeful state of mind. And they spend out of that what their Lord has provided them” (32:15-16). In the following verses, we find other descriptions of Mu’min – “The believers are those whose hearts tremble when the name of Allâh is mentioned before them, and when His Messages are recited to them, it increases them in Faith, and in their Lord only do they put their trust; who observe Prayer and go on spending from that which their Lord has provided for them. It is these who are the believers in Truth” (8:2-4); “Believers are those who remain constant and steadfast in their Prayers.”(70:23; 23:10).

There are many other verses that describe believers (cf. 3:139; 4:60, 65, 136; 5:81; 7:85; 8:1-3, 74; 9:110; 24:58-64; 49:6-12,15). Chapter 23 of the Holy Qur’ân is called “The Believers” (Al-Mu’minûn). This chapter describes their main characteristics in much more detail. There is a Tradition (- hadîth) that says, “Gabriel asked the Holy Prophet (pbuh), What is îmân (belief)? The Holy Prophet (pbuh) replied, It is the belief in Allâh, His angels, His Books, all His messengers and in the Day of Resurrection (cf. 2:285; 2:177; Bukhârî; Ibn Mâjâ; Abû Muslim). He did not say belief in predestination. This was added later. The Holy Prophet (pbuh) used to say that there are more than 70 branches of îmân, the most excellent of which is the declaration that there is no God other than Allâh, and that there cannot be and will never be One worthy of worship but He. When asked which îmân has the highest grade, he replied, “Good morals and the humblest of which is the removal of what is injurious from a path.” (Bukhârî).

Verse 3 of chapter 2 lays down the three basic duties of a believer, namely: belief in the unseen realities, observance of ritual Prayer and discharge of duties arising out of kindness and affection towards Allâh’s creatures (Bukhârî). Îmân is also spoken of as light (57:12-13) and light is something which makes manifest what is hidden – Ghaib غَيْبَ. Ghaib غَيْبَ is something that is invisible and hidden from human senses. Ghaib can also be a state in which someone or something is secluded, hidden from view, removed, or remote from others. Here it refers to the truths, realities, and facts that are not visible or conceivable by ordinary people (Lane, Tâj, Lisân). Ghaib does not apply to Allâh as He says, “Allâh knows the hidden realities of the heavens and the earth”إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ (49:18); “Such is He, Who knows the hidden realities and the obvious” ذَ‌لِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (32:6) and “He is the Knower of hidden realities and visible” عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (13:9)

The statement “those who believe in the hidden realities”يُؤْمِنُونَ بِٱلْغَيْبِ does not demand from us belief in imaginary or unreal things, but in certain realities that are hidden from our eyes. Some of these realities were discovered with time, while others are yet unseen and some are beyond the reach of perception through our ordinary senses and cognizance; nonetheless, they exist and are real. Angels, Revelation, the Hereafter, Paradise and Hell, and the conservation of our deeds and actions that will result in reward or punishment are all hidden realties. They are unseen, but they are realities conveyed to us in this Holy Book. We find in the Holy Qur’ân arguments in reference to these realities. The Book demands from us that we make use of our reasoning, reflection and logic in order to understand what is being conveyed (cf. 12:2). There is nothing in this Book that insults intelligence, disputes reason or negates scientific discoveries. The Book appeals not only to human conscience but also to the intellect. Its teachings reject dogmas and make logic, mindfulness, and reason the only tests of religious truth and its beneficence. There is no chapter that refers to anything unseen without giving an argument in support of its reference. The Holy Qur’ân does not impose upon its followers any mysteries of faith or invite them to believe in them blindly. A Prophet is visible as a man. The fact of exactly how he has been sent with a mission and message from Allâh is unseen to the ordinary human eye, yet what he conveys appeals to the innocent human intellect which is designed to recognize truth. Belief in the hidden realities يُؤْمِنُونَ بِٱلْغَيْبِ thus conveys the idea of accepting a certain principle as the truth; when the truth becomes manifested then it becomes îmân.

Ghaib also means “lonely and solitary” (Lane; Tâj), “Belief in the hidden realities” يُؤْمِنُونَ بِٱلْغَيْبِ Yuminûna bil-Ghaib يُؤْمِنُونَ بِٱلْغَيْبِ would mean that the Muttaqîn mentioned in the preceding verse fear their Lord in their hearts, even when they are alone and in a solitary state. They discharge their duties and perform their worship without the thought of any visible or immediate reward. Their actions result from their belief in the unseen reality. The verse 21:49, الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ “Those who stand in awe before their Lord (and fear him in their hearts) when they are alone (and in a solitary state), and who dread the hour of Judgment” conveys this idea.

Yuqîmûn al-Salât يُقِيمُونَ ٱلصَّلَوٰةَ is usually translated as “Who observe the Prayer”. Yuqîmûn يُقِيمُونَ is derived from aqâma اقامة, which means one who kept the affair in a proper state (Tâj). Here, the expression refers to those who perform their ritual Prayers according to all the prescribed conditions and in a proper state.

The Day of Resurrection is called qiyâmat قيامة, which is from the same root. Qâma قامَalso means to stand, stand firm and stand up. It also has the meaning to be lively or to appear in full light. Thus, the word qâma has a very broad meaning. All of these can apply to yuqîmûn.

Salât is Prayer and Al-Salâtٱلصَّلَوٰةَ with the suffix al is that particular Prayer, which the Holy Prophet (pbuh) demonstrated from his own example. It consists of three parts: physical purification and cleanliness; certain gestures including ruk‘û ركوع (- bowing down) and sajdah سجدة (- prostration) and recitation of Qur’ânic verses and additional Prayers taught by the Holy Prophet (pbuh).

The physical movements are the index of our inner feelings, and the recitation is direct conversation with Allâh using His own Words. Prayer “restrains from indecency and abominable things and loathsome deed and all that runs counter to reason and moral sense” says the Holy Book (29:45), and this is the main purpose of Al-Salât. The performance of ritual Prayer according to all the prescribed conditions requires strength, energy and the highest level of concentration on the part of the performer. It is also the first condition to be met on the road to developing taqwâ (cf. 2: 238-239). By praying, we render the best service to ourselves; and by adoring and glorifying Allâh we are reminded of the Object of Veneration.

Prayer, like charity, is as old as humanity and exists in all religions in various forms. However, the Qur’ânic objective of Prayer is not fulfiled by mindlessly repeating words on a bead, distracting our minds with dancing or music, performing ritual acts that can gratify only the eyes or ears, or performing elaborate ceremonies too complex for most believers.

The Prophet (pbuh) of Allâh rid people of all superstitions because they block the path to sincere and rational glorification of our Lord Al-Salât is du‘â دعاء meaning to supplicate in humility. Believers are taught to say: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – “My Prayer and my sacrifice and my living and my dying all are for the sake of Allâh” (6:163). Accordingly, our Master is not to be treated as a servant, being asked to do this or give that. It is He who demands, not his lowly creatures. The gist of Qur’ânic Prayers is summarized in the following verses: “Call upon your Lord with humility and longing for Him, full of hope” ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً (7:55). “Continue to remember your Lord in your mind with humility and awe and in a voice not loud, in the mornings and the evenings”وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ (7:205). “Your Lord will not hold you to be of any worth if you do not call on Him”قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ (25:77).

Razaqnâ-hum رَزَقْنَـٰهُمْ is a compound word of the root verb razaqa رِزق – to provide, and the pronouns nâ نا (“we”) and hum هُم (“them”). The related word Rizq رِزق is something whereby one profits; anything from which one derives an advantage; that can be food or knowledge. The expression وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ “they spend out of that which We have provided them” includes their wealth, time, offspring, power, influence, knowledge, intellectual qualities and other capacities (Râghib). This expression is fittingly explained in the saying of the Holy Prophet (pbuh): “You yourself have a right or claim upon you, your Lord has a claim upon you, your guest has a claim upon you and your family has a claim upon you. So you should give everyone his due.”(Tirmidhî).

وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ

2:4 “That was revealed before you” مَآ أُنزِلَ مِن قَبْلِكَ is a reference to one of the fundamental doctrines of the continuity of Divine revelations taught in the Holy Qur’ân. With these words, the Divine origin of other religions is acknowledged. This is testified in the following words: “And indeed We have sent Messengers before you. There are some of them whom We have mentioned to you (in this Qur’ân) and there are some whom We have not mentioned to you.” (40:78).

The Holy Qur’ân thus requires a belief not only in its own truth, but also in the same truth brought by previous messengers and their Scriptures. It thus infuses a spirit of allegiance and reverence not only to Moses and Jesus, but also to all other revealed religions and their founders, whether they are Krishna, Confucius, Lao Tzu or Buddha. The statement وَمَا أُنزِلَ مِن قَبْلِكَ “and in that which had been revealed before you” indicates the acceptance that believers must have regarding other religions and fosters feelings of great respect. Hindus, Christians and Jews, while claiming Divine origin of their faith, deny this generosity to the adherents of other faiths. This becomes a root cause of hatred between the nations and has often resulted in untold bloodshed. The Holy Qur’ân rejects the very idea of religious bigotry that leads to discord and disputes between nations and religions. It teaches that every nation has been blessed with a teacher from Allâh (35:24; 2:80). These words are a declaration that all the Prophets in various lands came from Allâh and brought the same light from One source. This teaching provides great hope towards the promotion of peace, harmony and tolerance among the followers of different religions.

أُو۟لَـٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

2:5 Muflihûn مُفْلِحُونَ are those who are successful in attaining their objective in this life and in the Hereafter. The word muflih مفلح is the nominative of falaha فَلحَ that means to unfold something in order to reveal its intrinsic properties; to till and break open the surface of the earth and make its productive powers active (Tâj, Lane). Aflaha أفلح means to be successful and lucky. Fallâh فلٌاح is prosperity, safety or success, both in this life and in Hereafter. It is one of the striking beauties of Arabic that its words in their primary sense denote the state, which when realized also conveys the import of the same. This is well illustrated in the word fallâh. Therefore, fallâh is the application of our latent faculties to our best ability. Whatever is noble and good and is hidden in us must be unfolded, and whatever is yet only potential in the human mind must be made a reality. Therefore, fallâh is also the fulfilment of our own evolution and the realization of the potential that our Creator has placed in us. Fallâh is a much higher level than the attainment of najâh نجاة –salvation, or the corresponding idea of Moksha and Nirvana in Hinduism and Buddhism. In the Arabic language there is no better word than fallâh to describe attaining what one desires, reaping the fruits of labour, and success and gains to which one may aspire, whether material or spiritual, whether of this world or of the Hereafter.

A muflih is one who is prosperous, happy and attains his desires (Lisân, Tâj). The words “It is they who are successful in attaining their object” وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ conveys to us that a person who follows this guidance, Allâh in return will provide him a way out of his ordeals and difficulties and protect him from the undesirable results of his incorrect judgments. Allâh will provide him sustenance from where he least expects and will fulfil all his needs. By following this guidance not only will this person be saved from evil, but he will also be filled with positive good of the highest order. Al-Fallâh (with the suffix al) not only means success but also signifies what constitutes the complete and perfect success. Al-Fallâh as promised in this Book knows no limit.

إِنَّ ٱلَّذِينَ كَفَرُوا۟سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

2:6 Kafarû كَفَرُوا۟ – “They disbelieved and denied; they covered”. After mentioning the class of the believers (Mu’minîn مؤمنين) and their characteristics, the Holy Qur’ân now refers to the class of the disbelievers – Kâfirîn كافرين. The word kâfir كافِرis derived from kafara كفَرَ, meaning to cover, deny, hide, renounce, reject, disbelieve, be ungrateful, neglect, expiate, or darken (Lane). Kafara also means to cover the sown seed with earth, or to conceal the benefit or favour conferred on one (Tâj, Lisân). It can also be suggestive of a dark cloud (which covers the sky), night (which covers the land), a coat of mail (that covers the body), or the impious who cover the Truth (Tâj, Lisân).

The Holy Prophet (pbuh) is reported to have warned, “Beware! Do not become disbelievers or ungrateful (kuffâr كفٌار) after me, so that some of you should strike off the necks of others” (Bukhârî). The slaying of a Muslim by a Muslim is therefore condemned as an act of kufr كُفر. In another Tradition, the Holy Prophet (pbuh) said, “Abusing a Muslim is transgression and fighting against him is kufr (Bukhârî). Ibn Athîr in Al-Nihâyah writes, ‘Kufr is of two kinds, one is denial of the Faith itself and the other is denial of a fraction or branch of Faith. Denial of a fraction of Faith does not necessarily mean losing all faith in Islam, which would make one kâfir’. This is what is called kufrun dûna kufrinكفرٌدون كُفر. So this second kufr cannot be simply equated with unbeliever, infidel or being a kâfir in the specific and restricted sense. Much bloodshed among the Muslims would have been avoided if they understood the real meaning of kufr. The real kuffâr are the ones who reject knowingly the whole system and doctrine of Islam and try to conceal the Truth.

Al-Kâfir الكافر is the one who denies Lâ ilâha Ill-Allâh Muhammad al-Rasûl-Allâh – “There is no other, cannot be and will never be one worthy of worship other than Allâh, and Muhammed is His Messenger”, and refuses knowingly the underlying meaning of these words. “Just as îmân is the acceptance of the Truth, so kufr كفر is its rejection. Likewise, just as the practical acceptance of the Truth or doing of a good deed is called îmân or part of îmân, the practical rejection of Truth and doing evil is called kufr or part of kufr (Ibn Athîr). This root in its 47 forms is used in the Holy Qur’ân 525 times.

خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَـٰرِهِمْ غِشَـٰوَةٌۭ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌۭ

2:7 Khatama خَتَمَ means to set a seal. After setting a seal, nothing goes inside. The statement in this verse, “Allâh has set a seal upon their hearts and upon their hearings and on their eyes is a covering” does not mean that Allâh has pre-emptively prevented some people from understanding His message by setting a seal on their hearts, eyes and ears. We read elsewhere, “Then because of their breaking of covenant and their denial of the Messages of Allâh and their antagonizing the Prophets without a just cause and their saying, Our hearts are uncircumcised, Allâh has set a seal upon their hearts.” (4:155) And again, “Those who dispute concerning the Messages of Allâh without any proof and authority having come to them. This is extremely abhorrent to Allâh and to those who believe. That is how it is! Allâh sets a seal upon the heart of every arrogant (and) haughty person.”(40:35). Thus, there is a precondition involving human choice before Allâh sets a “seal upon their hearts”. These verses have been stated to show that Allâh has not created these individuals differently from others, but they do not use the faculties of reason and intellect bestowed on them. Allâh says, فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ -“When they deviated from the right course, Allâh let their hearts deviate.” (61:5). Imâm Râghib explains that the words of this verse mean, “they dispute concerning the Messages of Allâh without any proof and authority having come to them.”

Allâh has instituted all the paths of nature and every cause is followed by its natural effect; thus the sealing (خَتَمَ) is the consequence of a choice and not predestined. We are told, بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ – “Their evil deeds have rusted their hearts.” (83:14). The rusting of the heart refers to the natural law that we also know from medicine; when an organ is not used, it becomes gradually weaker and finally useless. When one eye for example is covered for long with a patch, it loses its vision. The disbelievers do not use their power of reasoning to understanding and accept the Truth. Such people are spoken of as such:لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا – “They have hearts wherewith they do not understand and they have eyes but they do not see with them (the truth), and they have ears but they do not hear (the Messages) with them” (7:179)

The Bible says: “Hearing ye shall hear, and shall not understand, and seeing ye shall see and not perceive. For the hearts of this people are waxed gross and their ears are dull of hearing and their eyes have they closed” (Ac. 28.25-27); and “They have not known nor understood for He has shut their eyes that they cannot see; and their hearts, that they cannot understand” (Is 44.18). Verse 2:7 can therefore be taken to mean that because of misuse or lack of use of the spiritual and physical faculties of seeing, hearing, and understanding, people lose these God-given faculties and become صُمٌّ بُكْمٌ عُمْيٌ – “deaf and dumb and blind” (2:18).

Qalûb قلوُب is the plural form of qalb قلب, which means heart. In the Holy Qur’ân the word is always used as an allusion. Allâh says, فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ – “But when they deviated from the right course, Allâh let their hearts deviate (as they were)”. Qalb has a broad meaning; we read, “The Holy Qur’ân has been revealed for healing of the diseases of the heart” (10:57), and “It is he (Gabriel) who has brought down this (Qur’ân) on your heart” (2:97), as well as “Allâh guides the heart of a person who believes in Him” (64:11). Hafiz said, “All I know is Love, and my heart finds Him Infinite and Everywhere”. Thus qalb conveys a different sense than fuâd فؤاد, which is more literally the heart that pumps blood inside the chest.

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ

2:8 After mentioning the two classes of people, the believers (- muminîn) and the rejecters of the Revelation (- kâfirîn), the Holy Qur’ân now comes to a third class of people: the hypocrites or Munâfiqîn مُنافقين. Hypocrites are those who profess to be believers, but who are disbelievers at heart and in deeds, lacking the strength of Faith necessary for complete obedience. The hypocrite “wanders like a blind man” (2:15). Chapter 63 of the Holy Qur’ân (Al-Munâfiqûn – The Hypocrites) and chapter 9, verses 38-108 deal in detail with this category of people. There are other places where the Holy Qur’ân also gives detailed accounts of the tactics of the hypocrites (3:149-180), and confirms that hypocrisy cannot remain hidden for long (29:11).

يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

2:9 Yakhâdi‘ûnيُخَـٰدِعُونَ is derived from khada‘a خَدعَ meaning, “he forsook, abandoned or refrained” (Lisân, Tâj; Lane). It also means, “He besought or desired to deceive but did not succeed in this attempt to deceive”(Baqâ, Tâj). The verse would mean that the munâfiqîn منافقين besought and desired to deceive Allâh and the believers but did not succeed in this attempt. The verses that follow describe further the state of the hypocrites.

فِى قُلُوبِهِم مَّرَضٌۭ فَزَادَهُمُ ٱللَّهُ مَرَضًۭا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ

2:10 “In their hearts was a disease. “Hypocrisy is thus a “disease of the heart”. Maradz مَرض refers to any cause of the loss of physical, moral or spiritual health of a person, or any physical or moral weakness or defect in Faith, or anything that hinders a human beings physical or moral progress (Râghib). Moreover, if this disease is not cured in time, its effects become increasingly damaging and deleterious (فَزَادَهُمُ ٱللَّهُ مَرَضًۭا). The power of decision on the part of hypocrites is weak. They lack trust and confidence and are consumed by jealousy and doubt. They are not trustworthy and are habitual liars. They try to compromise with good and evil, which is in reality an act of weakness (Lisân). فَزَادَهُمُ ٱللَّهُ مَرَضًۭا also refers to the increased feelings of jealousy in their hearts. The rapid expansion of Islam escalated their jealousy as it forced them to display increased outward accord with the Muslims alongside inner discord.

The words used for the punishment of disbelievers is ‘Adhâb al-‘Azîm “great punishment” (2:7), whereas in the case of hypocrites it is ‘Adhâb Alîm عَذَابٌ أَلِيمٌۢ “woeful and grievous punishment” (2:10), which is a pain and anguish that cannot be seen by the eyes but is felt in the heart. Thus, the qualities of punishments vary accordingly. This is because disbelievers express their disbelief and enmity openly, whereas hypocrites keep their feelings of hatred and malice hidden in their hearts.

We are told, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ – “The hypocrites shall surely be in the lowest reach of the Fire” (4:145), but the next verse states that their repentance will be accepted if they mend their ways (4:146).

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ

2:11 Tufsidû تُفْسِدُوا is derived from fasada فسَدَ and means to become evil, corrupted, invalid, decomposed, bad, spoiled, tainted, vicious, wrong, or to make mischief or a foul deal. Fasâd فساد is corruption or violence. Mufsid مُفسِد is the one who acts corruptly, spoils, or commits violence. Mischief and bloodshed is sometimes caused knowingly by people and nations who claim their actions are part of a mission of peace. However, they often have little true perception of right and wrong, and lack the courage to uphold justice.

وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـٰكِن لَّا يَعْلَمُونَ

2:13 Al-Sofahâ’ السُّفَهَاءُ is the plural form derived from safiha سَفِها, meaning to be foolish, flimsy, inconsequential, light or half-witted, to become unwise, lose ones mind, be imprudent, ignorant, or to deem anyone foolish, or be stupid (cf. 4:5). The hypocrites called the Muslims fools and idiots (- sofahâسُّفَهَاء ) because the Muslims underwent suffering and made sacrifices to differentiate themselves from the community of disbelievers. The hypocrites on the other hand thought they could protect their lives and property by keeping friendly relations with the disbelievers and believers alike.

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

2:14 Shayâtîn شَيَاطِينis the plural of Shaitân شيطان and refers to one who is not only himself far from truth, but also turns and misguides others away from it. The singular form shaitân has a different meaning as discussed in 2:36 (cf. 2:102). Ibn Mas‘ûd says that shayâtîn denote the leaders in disbelief, the ring-leaders which are referred to in verse 2:76 where we read: “and when they are alone, one with another” وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ and the verse states 33:67, وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا – “They will say, Our Lord! We obeyed our leaders and our respected ones, but they led us astray from Your path.”

ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

2:15 Ya‘mahûn يَعْمَهُونَ are those who are blindly wandering. They have lost all signs and are helpless in finding their way. The word is derived from ‘amiha عَمَه, meaning to be confounded, perplexed, confused, to wander blindly, to stumble to and fro, to be unable to find the right course, or to suffer mental blindness. Whereas ‘amiya عَمِئ is applied to physical blindness, ‘amiha is used only for spiritual blindness (Lane, Tâj, Lisân, Râghib). It is said: “The servant of self-will has run away from his Masters kingdom, but he cannot go outside of it, so he wanders aimlessly”.

أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَـٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

2:16 Ashtraw ٱشْتَرَوُا۟ is derived from shara’a شرء, meaning “giving up one thing and laying hold of another” (Tâj). Here we are told when guidance was shown to the hypocrites they preferred error and renounced guidance, thinking this course would bring them financial and other advantages.” However, فَمَا رَبِحَت تِّجَـٰرَتُهُمْ “their bargain has fetched no profit”; meaning that the hypocrites will have neither worldly gains nor divine guidance, and that they shall be losers in their worldly affairs and their spiritual lives alike. The statement “but their bargain has fetched no profit” is also an allusion to the fact that many hypocrites are dishonest traders.

مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًۭا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَـٰتٍۢ لَّا يُبْصِرُونَ

2:17 Zulumât ظُلُمَـٰتٍۢ (plural) means thick darknesses, afflictions, hardships or dangers. The word is also used figuratively to signify error or ignorance, just as the word for light is used to signify guidance and knowledge (Lisân, Tâj). Zulumât ظُلُمَـٰتٍۢ, when used in the plural form, stand for spiritual, moral, or physical darknesses. The plural form signifies that sins and evil deeds do not stand alone, but grow and multiply, with one transgression leading to another.

“The kindler of the fire” ٱلَّذِى ٱسْتَوْقَدَ نَارًۭا is a reference to the Holy Prophet (pbuh) who kindled the light of guidance. He is reported to have said, “My example is the example of a man who kindles a fire” (Bukhârî). The personal pronoun used here lends weight to the explanation. The illuminator is one person, while those whose light are taken away are many. In a fire there is always light and heat. When the fire goes out, the darkness is worse than before even though heat remains from the combustion. The case of the hypocrites is similar: the light touches them, but owing to the diseased condition of their hearts, it does not penetrate inside and illuminate their inner darknesses. Their end is therefore like that of the deliberate rejecters of the Faith (2:7), wildly groping about blindly (فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ). They have suppressed the instinctive ability of human beings to discern good from bad, and from that, abdicate their moral responsibility.

أَوْ كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌۭ وَرَعْدٌۭ وَبَرْقٌۭ يَجْعَلُونَ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَ‌ٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَـٰفِرِينَ

2:19 The analogy of rain and water from heaven (كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ) symbolizes Divine Revelations that pour down in the periods of spiritual drought and utter moral darknesses (ظُلُمَـٰتٌ.) Thunder (رَعْدٌۭ) is an analogy for warnings, which accompany the Revelations, and lightning ((بَرْقٌۭ symbolizes the hope for rain in a state of drought. We are told, “It is He, Who shows you the lightning to induce fear and to inspire hope [in you]; and [it is He] Who raises the heavy clouds; and the thunder glorifies Him with His true praise and [so do] the angels in awe of Him. He sends the thunderbolts and therewith smites whom He will. Yet they dispute about Allâh, though He is Mighty in prowess” (13:12-13). As the rain is a mercy from Allâh, so is Revelation. As rain is accompanied by thunder, which is a warning of severe weather and lightening – a promise of hope for life-giving rain, in the same way Revelation comes with a message of hope as well as a warning. Rûmî says, “Allâh continually turns you from one state of feeling to another, revealing His Truths by means of opposites, so that you may have two wings; fear and hope, وَرَعْدٌۭ وَبَرْقٌۭ for the bird with one wing is unable to fly” (Mathnawî Rûmî). Then we read: وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ “He sends down upon you water from clouds that He might thereby purify you and remove from you the scour of satan, that He might thereby strengthen your hearts and make your feet firm and strong” (8:11) and again, وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ – “It is Allâh Who sends down water from above and with it He gives life to the earth after its death. Surely there is a sign in this for the people who would listen” (16:66; 2:164; 6:6; 16:10).

“Heavy downpour” (صَيِّبٍۢ مِّنَ ٱلسَّمَآءِ) also refers to the heaviest of Revelations, namely the Holy Qur’ân. Just as lightning and thunder bring messages of hope and fear, so this Divine Revelation, in the form of Holy Qur’ân, came to people with dual tidings. However, many refused to hear either message. They block their ears both physically and spiritually and refuse to listen. The physical analogy is the action of putting the fingers in the ears, which does not protect them in a thunderstorm because lightning can still strike them.

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ

2:20 “Taking away the hearing and their sight”يَخْطَفُ أَبْصَـٰرَهُمْ means to keep one in ignorance. As the sight and hearing are the means of attaining knowledge, so their taking away results in ignorance. Commenting on this verse, Rûmî says, “Lack of knowledge cannot discern; it mistakes a flash of lightning for the sun. This lightning is transient. Without (mental) clarity, you will not know the transient from the permanent. Regard this transient lightning as something which takes away the sight and regard the eternal light as a Helper” (Mathnawî Rûmî).

يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

2:21 After mentioning the three groups of people: the group of believers on whom Allâh bestows His blessings (Mun‘im ‘alaih مُنعم عليهم), the group that displeases Allâh (Maghdzûb مغضوب), and the group of hypocrites who have gone astray (Dzâllîn ضالين) and who let other people go astray from the path of righteousness.

Allâh then addresses humankind as a whole يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟.“O People! Worship your Lord.” This is the first commandment in the Holy Qur’ân. It is addressed to all, not only to the believers, to Arabs or to any single nation. The command is to “submit” (A‘budû ٱعْبُدُوا) to the One Who created the heavens and the earth and provided the means of sustenance of the living, and non-living.” It is in obedience to this command that a Muslim proclaims إيٌاك نعبد Iyyâka na‘budu – “You alone do we worship” in his five ritual Prayers when he stands before his Lord with folded hands.

A‘budû ٱعْبُدُوا is derived from ‘abada عبَدَ and means to serve, adore, obey, venerate, submit, devote, or accept the impression of a thing. Its real meaning is to impress Divine Attributes (Lisân, Tâj, Râghib). According to Ibn ‘Abbâs the meaning of this commanding word A‘budû ٱعْبُدُوا۟- “Serve [Me]!” is in the sense of “Know [Me]!” It also means, “Be lowly towards Me!” No being can be lowly towards another unless the first knows the second. Therefore, it is necessary to know Allâh and to be aware that He is the possessor of All-Mightiness before whom all the mighty are to be lowly. Ibn ‘Abbâs in his explanation of the word ‘abd عَبدَ expressed his opinion by emphasizing the meaning of knowledge and of knowing. Alỉ bin Abi Talib(rz) transmitted the following Hadîth-i-Qudsî: “Those who place their hope in any other than Me have not truly known Me. Those who have not known Me have not truly worshiped Me. Those who have not worshipped Me encounter My displeasure”.

‘Ibâdah عِبادة is worship. The significance of worship is to subject oneself to a rigorous spiritual discipline and to apply all innate powers and capacities to the fullest in perfect harmony with, and in obedience to the Divine commandments. In this way, a person is able to assimilate Attributes of similitudes of Allâh and is capable of manifesting them in his own being. The purpose of the creation of all rational beings is their cognition of the existence of their Creator and their conscious willingness to conform their own existence to His Will and Plan. It is the two-fold concept of cognition and willingness that gives the deeper meaning to what the Holy Qur’ân describes as ‘Ibâdah – worship.

The call for worship, A‘budû ٱعْبُدُوا, does not arise from any supposed need on the part of the Creator Who is Self-Sufficient and Infinite in His power, but is designed to be an instrument for the inner development of the worshipper with the aim of achieving taqwâ تقوئ (cf. 2:2). If we worship and serve Him we do so for our own good (17:7). The Qur’ânic concept of worship must not be confused with what is in vogue among other religions in their religious ceremonies: it is free of all ascriptions. The Qur’ân confirms that Allâh needs no glory, praise, or thanksgiving (17:15; 31:12).

The Holy Qur’ân summarizes the object of worship in one sentence:صِبْغَةَ اللَّهِ that is, “Imbue yourself with the Divine Attributes” (2:138). The Holy Book informs us of some of Allâh’s Attributes, (though they are numberless); our duty is to understand them and to imbue them into our character (7:180). Mentioning certain Holy Names (Ismâ al-Husnâ) in our Prayers is equivalent to constructing a sacred mould in which to form our own character. The true worship is the fulfilment of the requirements of those names and Attributes of Allâh that can be shared with Him; His Attributes of resemblance. We are taught to seek refuge in Allâh by reflecting on His Attributes in the words of the Holy Prophet (pbuh) when he said, “I seek refuge and protection in You O Lord! From You.”

There is nothing lower than the state of servitude (‘Abûdiyyat عبوُديٌت) of a servant of Allâh (‘Âbid عابد) before Allâh, and the state of servitude (‘Abûdiyyat) in its true station is to assume His Attributes. However, this does not mean that Allâh lowers Himself to the state of the servant (‘Âbid). The relationship of a person in the state of servitude (‘Abûdîyyat) before Allâh is like a shadow of a person before a light. The closer he moves towards the light, the greater is the shadow. The more the person moves away from the light, the smaller his shadow becomes, and if a person moves away from Allâh, he leaves aside those Attributes of Allâh that he should have adopted.

When one enters into the state of servitude with His shared Attributes, He manifests in His Divine Theophany (Jalâl جلال) – His visible manifestation, to a human being with the same shared attributes. In this state of servitude, the servant comes to know the mystery of his relationship to Him. The Holy Prophet (pbuh) assures us of this when he says that through implicit worship (‘Ibâdat عبادة), our God becomes our limbs with which we walk, and ears with which we hear, and our tongues with which we speak, and our eyes with which we see. This is an astonishing relationship with Allâh, and there are very few who are able to experience it. Worship is realized when we say: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – “My Prayer and my sacrifice and my living and my dying are all for the sake of Allâh, the Lord of the Worlds”. (6:162)Thus our eating, sleeping, walking, sitting, standing, speaking, seeing, and hearing, in short—all our actions are a kind of worship if we perform them according to the Divine Will. The commandment ٱعْبُدُوا۟ رَبَّكُمُ “Serve your Lord” is the fundamental objective of our creation (51:56). In 19:36 we read that Jesus said,وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۚ – “Surely, Allâh is my Lord and your Lord. So worship Him” – that is, lower yourself to the state of servanthood before Him and not me. As “Lord”, Jesus may see creation as making demands on him, which he is unable to answer. But as servant, he encompasses the Great Reality. So, be the servant of the Lord.

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

2:22 The word al-Aradzالْأَرْضَ is used in the Holy Qur’ân 462 times and has broad range of meanings (cf. 14:48; 50:4; 50:7; 50:44; 39:67-69; 13:3). It is used to signify land (cf. 30:9; 4:97;40:21), the city (cf. 12:21), the country (cf. 5:21; 7:37;), the ground (cf.11:44;13:17), something which brings forth herbs abundantly (cf. 71:17; 10:24; 32:27), something that rotates, or any celestial body (51:48; 13:15; 39:63; 79:30). In the verse 2:64 “Surely in the creation of the heavens and earth, and the alternation of day and night, there are signs for people with pure and clear understanding” is a reference to the revolving earth that causes our perceptions of day and night.

As regards the word Samâ’ سَّمَاءَ Râghib writes, “Every height is a samâ in relation to what is beneath it”. The orbit of a planet is also called its samâ’ (cf. 23:17). The Holy Qur’ân sometimes uses the singular form, sama’, as in this verse, and sometimes the plural form samawât سماوات to signify different aspects of the Divine creation (cf. 67:3-5). Bina’ بنآء is an edifice for protection, a structure, roof, canopy, or any production or piece of work consisting of parts joined together in some definite manner (Tâj). Heaven is called a structure in reference to the order that prevails among heavenly bodies, as they are joined together in a definite manner. As a building or a roof is a source of protection, similarly the nearest parts of the universe are a protection for our planet, as we are told, وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ -“We (have placed therein in the nearest heaven) effective safeguards” (cf. 37:6-10).

By addressing humanity as a whole, this verse indicates that the message of the Holy Qur’ân is not exclusively for any section of race, colour, or country. Instead, humanity is a single family living in one house; our earth, and under one roof; our sky. While referring to the perfection of the physical world, attention is drawn to the need of perfection in the spiritual world. Human beings are gifted with reason and intellect, but reason and intellect have limitations; they make the existence of the Supreme Creator subject to guesswork. The statement وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ – “and [He] caused water to pour down from heaven” is an allusion to Divine Revelation. It is only through His Self-Disclosure that we know with certainty the existence of that Supreme Being Who is the origin of all that we receive and perceive what we cannot perceive. His Self-Disclosure in the form of Revelation is the only source of knowledge about Him and the only proof of His existence.

Andâd انداد are compeers or rivals. The compeers of Allâh may be idols in temples, statues, human beings raised to the status of divinity or semi-divinity and saints. The can be shrines of the holy or self-declared holy, monuments or acts which are made the object of adoration, superstitions, racial pride, the craving and obsession for more wealth leading to the neglect of duties towards Allâh and his creatures. The compeers are also any object of adoration to which some or all of Gods qualities are ascribed, putting trust in self-proclaimed spiritual leaders, or asking for help and salvation from the dead or supplicating at their graves. (Tâj, Lisân).

وَإِن كُنتُمْ فِى رَيْبٍۢ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍۢ مِّن مِّثْلِهِ وَٱدْعُوا۟شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ

ۦ2:23 Here, in this verse, “Produce a single Sûrah like the one” فَأْتُوا۟ بِسُورَةٍۢis the most stimulating challenge ever made to any people or any nation in history. The Holy Qur’ân is a continuing miracle in multiple ways: the Book provides answers to all innate questions that weigh on us such as the origin of the human being and its real nature (fitrat); where we go after death; what is good and what is evil; the nature of Salvation (Fallâh) and how it can be achieved and the reality of life after death. All of this and more besides are dealt with in this Book. It offers guidance on the structure of an ideal society, social life, financial laws, and spiritual laws that cannot be inferred with intellect and logic alone. The Book also corrects the corrupted teachings of previously revealed Scriptures and informs us about events of the future. This Book surpasses any other Book claiming to be of Divine origin. Its supreme elegance of style and its sublime language are unparalleled and no other book can match them. All these aspects are distinct and separate one from another, and all of them stand for all time with none of them superseding or cancelling out the other. The subject of the incomparable excellence of the Qur’ân is contained in52:34; 17:88; 11:13; 10:38. وَإِن كُنتُمْ فِى رَيْبٍۢ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍۢ مِّن مِّثْلِهِۦ

فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَـٰفِرِينَ

2:24 “And never shall you do” وَلَن تَفْعَلُوا۟ is another challenge. Al-Hijârah الحجارة is derived from hajaraحجَرَ and means to deprive, harden, hide, resist, forbid, prevent, or prohibit access. AlـHijârah literally refers the stones and rocks. It also refers to people who try to hide Truth, prevent people from worshipping, and who are hard hearted like stones (Lisân). Concerning the Jews of the time of Jesus, the Holy Qur’ân says: “Then your hearts hardened after that, so that they were [hard] like stones (rocks) or harder still; for there are rocks out of which streams come gushing, and there are some others out of which water comes forth when they split asunder” (2:74).

The verse informs us about two classes of the inmates of Hell, ordinary disbelievers (ٱلنَّاسُ) and stone-hearted persons (ٱلْحِجَارَةُ) who have no love for God. Stones are also the objects to which people turn for worship, the powerlessness and inefficacy of the stones finding a symbolic equivalence in their lifelessness.

و وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ جَنَّـٰتٍۢتَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُكُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍۢ رِّزْقًۭا ۙ قَالُوا۟ هَـٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا۟ بِهِۦ مُتَشَـٰبِهًۭا ۖ وَلَهُمْ فِيهَآأَزْوَ‌ٰجٌۭمُّطَهَّرَةٌۭ ۖ وَهُمْ فِيهَا خَـٰلِدُونَ

2:25 Jannât جنٌات are gardens. The word is derived from janna جنٌ, meaning something which is concealed, covered, wrapped or hidden. Jannât has been used in the Holy Qur’ân in many different senses. Some commentators apply this word to countries with abundant water. In another sense, Jannât are things that were promised but are still hidden to our eyes. “This is the same we were given before” هَـٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ also refers to what was promised to us before our physical death. It also signifies that the fruits of Paradise granted to people in the Hereafter will be given corresponding to their deeds in this life. جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ – “Gardens from beneath which the streams flow” is the ever-recurring description of Paradise. Metaphorically, the word Naharنهر symbolises abundance, good deeds, faith, knowledge, good character, gardens, or symbolic “milk and honey”. Some commentators apply this word to describe knowledge of the Holy Qur’ân (Tatîr al-Anâm).

The descriptions of Paradise as given in the Holy Qur’ân are metaphors (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16). It is beyond the human mind to comprehend its real nature. فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ – “No soul knows what comfort lies hidden for him of a joy to the eyes as a reward for their righteous deeds”(32:17). The Holy Prophet (pbuh) said, “No eye has seen it nor has any ear heard of it nor can the imagination of human beings conceive of it” (Bukhârî). While describing the blessings of Paradise, the Holy Qur’ân uses the names of objects generally looked upon as good in this world (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16), though in the Hereafter, they will be there in similar, albeit different forms. The words “This is the same we were given before,” tells us as much. The life in the Hereafter will be similar but different to the life that we know on earth.

Azwâj أزواج (plural) is derived from zâja زاج meaning to marry a person, couple a thing, pair, or mingle either of the two components.It can refer tomale or female, or an object and its shadow (cf. 13:23).

إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًۭا مَّا بَعُوضَةًۭ فَمَافَوْقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلًۭا ۘ يُضِلُّ بِهِۦ كَثِيرًۭا وَيَهْدِى بِهِۦ كَثِيرًۭا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَـٰسِقِينَ

2:26 Fawq فوق means both greater and smaller (Râghib). Allâh cites the parable of a gnat to point out the weakness of false deities (cf. 22:73; 29:41). Such metaphors and similes express depth of meaning that cannot be adequately expressed otherwise. The symbol of the gnat is used because this insect is considered by the Arabs to be very weak and helpless. The reference to a gnat immediately after the description of Paradise is a figure of speech, comparing the earthly life with what is yet to come. It is also meant to say that the words used for Paradise in the previous verse may be as inadequate and insignificant as a gnat, yet the believers understand them; the more they reflect on this parable, the more they receive Divine light. Disbelievers, on the other hand, lack an understanding of this simile, and, because they do not understand, they find fault.

The expression “Yadzilla bi-hî kathîrah” يُضِلُّ بِهِۦ كَثِيرًۭا- “Many does He adjudge to be erring “can also mean that He found them to have gone astray (Kashshaf). The Arabic expression adzalla ni saddîqî means, “my friend pronounced me to be in error” and not that “my friend misguided me or led me astray” (Râghib, Tâj). When the Holy Prophet (pbuh) came to a certain people, he found them to have gone astray (adzallâ-hum); it does not mean that it was he, the Holy Prophet (pbuh), who misguided them. So it is not Allâh Who misleads, but a given human beings nafs al-Ammârah (- the self that incites to evil; cf. 28:15; 6:119).

ٱلَّذِينَ يَنقُضُونَعَهْدَٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

2:27 ‘Ahad عَهْدَ is a covenant. The covenant mentioned here is the human beings moral obligation to use his inborn faculties. The omission of any reference to a particular covenant in this verse suggests that the covenant stands for something that is rooted in human nature. That human nature bears witness to the existence of a Creator is referred to in 2:29. In the next verse He says, كُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ – “You were dead; He raised you to life”. For this purpose, and in conformation to this covenant, He sent series of Prophets to bring the spiritually dead to life (cf. 3:81; 7:172). However, few believed, but many refused and created discord, enmity, and disorder.

هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّسَبْعَ سَمَـٰوَ‌ٰتٍ

2:29 Saba‘a Samâwât سَبْعَ سَمَـٰوَ‌ٰتٍ is an idiomatic expression which, when literally translated, means seven heavens. As part of Arabic idioms, the number seven is used to express a concept like several or many and not usually an exact number seven (Lisân, Tâj). Hence, seven heavens signify many heavens. The verse presented uses the plural form of “heaven” to express different aspects of the cosmic creation (cf. 67:3-5). The plural form has different significances than the singular form. Seven heavens can signify seven types of stars or many types of stars, seven dimensions, or seven layers of rolled universes (cf. 2:29; 23:86; 39:67; 65:12; 71:15). The orbit of a planet is also called its heaven (cf. 23:17), thus, the phrase فَسَوَّىٰهُنَّ سَبْعَ سَمَـٰوَ‌ٰتٍ expresses many cosmic aspects in their perfection.

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

2:30 Qâla قال – “He said” is the use of figurative speech to describe an event or a state of affairs without there being any actual speech or dialogue in any human language. This linguistic device may allow even inanimate objects to “speak” as in the following expression:

إملاء الحوض فقالَ قطني

‘When the tank was full, it said stop!’

It may also be used to convey that which is not spoken in words, but in motions or actions, or in situations in which logical argument is to be presented. A poet writes:

قُلت له العينان سمعًا و طاعة

‘Her two eyes said: We listen and we obey’.

These examples of Arabic idiom show, any translation of this word into a language other than Arabic must be done according to the context and the subject matter (cf. 15:36; 112:1; 113:1; 114:1). Qâla as used in this and the other indicated verses is not an actual conversation between Allâh and the Angels or Iblîs, but an indication of a state of affairs, which is to be brought into execution. Qâla قالis not used here in the same sense as takallamâ تكلٌماthat means discourse. The words qâla, fa‘ala فعَلَ and dzaraba ضَربَ are very close to each other in their meanings and can often be substituted for one another depending upon the situation (Lisân, Tâj). For example, in 4:34, the verb dzaraba used in connection with disobedient women could be replaced by qâla. Qul قل(Say!) on the other hand stand for command as in chapters 112, 113, and 114).

The usual translation of the word Malâik ملائك is “angels”. Malâik are part of the Divine system through which Allâh executes His Will and Command, both in the worlds of particles and non-particles. We may imagine them as carriers and executers of Divine commands. They are message bearers and bringers of Divine Revelation (41:30). They descend upon the faithful giving them joyful news (41:30). In the physical world, they are the medium that forms a link between the chain of the laws in nature, and in the spiritual world, they form a link between Allâh and human beings (cf. 2:97). The existence of the Malâik as a medium of revelation has been recognized by righteous people in all ages and it is a part of Muslim Faith (2:177; 2:285).

Khalîfah خليفة is a successor, vice regent, someone who inherits, who comes after or who stands in the place of someone who precedes him (Tâj; Lane). According to Ibn Mas‘ûd and Ibn ‘Abbâs , in Qur’ânic terminology the khalîfah is the one who judges and rules under Allâh’s command (cf. 38:26; Ibn Jarîr). We read in verse 38:26 يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ – “O David! We have made you (Our) vice regent (khalîfah) in this land” (38:26); that is, We will make you inherit this land or We will make you rule this land. Similarly, we read with reference to those who followed the destroyed generations: ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِن بَعْدِهِمْ – “Then We made you inherit the land (khalîfah)”; that is We made you ruler over that land (10:14). About the followers of the Holy Prophet (pbuh), we read, وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ – “Allâh has promised those of you who believe and do deeds of righteousness that He will make them successors (khalîfah; vouchsafed with both spiritual and temporal leadership) on the earth as He made successors from among their predecessors” (24:55). Therefore, in 2:30, the Holy Qur’ân is definitely not referring to the first human being on the earth. Adam is the khalîfah – the vice regent of God who has the power of initiative, choice and decision, and still whose independent actions are under the control of Divine Will. It is in this sense that Allâh makes Adam—the prototype of the human race—inheritor of the earth (cf. 7:10-11). The Angels, as we are told, were aware only of the darker side of animate creation, namely the “shedding of blood”, and not of the high rank that this new creation was destined to hold on earth. They were also unaware that faculties would be given to a human being, which would enable him to imbue the Attributes of Allâh (as the next verse وَعَلَّمَءَادَمَٱلْأَسْمَآء informs us). Because of these potentialities, Adam could claim to be Allâh’s khalîfah. إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ – “I know that which you do not know,” indicates the ignorance of the Angels in this regard. The Angels are not given the faculties that would allow them to object to Allâh’s purpose, nor can they claim any superiority over Allâh’s creation; this is the significance of their reply: وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ – “While we already glorify You with Your true praise and extol Your holiness.”

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَـٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

2:31 Asmâ’ اسماء is the plural form of ism إسم. Ism is an expression conveying the knowledge of attributes for distinguishing them from others (Tâj). In this verse, Asmâ’ stands for the Attributes of the Real Living Deity that distinguish Him from other deities and created objects. Thus, the knowledge of Allâh’s Attributes is the only source to know Him as the only Creator.عَلَّمَ ءَادَمَ ٱلْأَسْمَآء “He taught Adam (His) Names” – means that the new creation called Adam, who stands here as Allâh’s vicegerent (khalîfah), was blessed, in contrast to other objects of Allâh’s creation, with the knowledge of those Divine Attributes that helped him to know his real Deity, and after knowing Him through His Attributes, to manifest them in his own character.

Human beings needed language in order to become civilized and continue progressing. “Teaching Adam names” is also a reference to the faculty of speech and of learning. The Holy Qur’ân refers to this: “He created human being and taught him the art of intelligent and distinct speech” (55:4). It is also said that asmâ denotes the human beings faculty of logical definition and conceptual thinking, and capability of learning and acquiring knowledge and reasoning. Allâh’s Attributes (أسماء الحسنئ) are numberless (31:27), however, human being as symbolized by Adam is capable of understanding and grasping only those that are within the scope of the faculties (- mâhiyat) given to him.

Adam أدم is derived from adama أدمَ, which means to reconcile or be brown. In classical Arabic dictionaries adam stands for a human being, man, person, intelligent person, brown man, brave man, civilized person, chief, honest person, kind and polite person, a person who is created from different substances, a person in possession of different powers, one who enjoys the comforts of life, one who is by nature social, one who has heirs. Adam also stands for the whole human race and humankind. All these meanings are given to the word adam آدَم (Tâj, Lisân, Lane, Râghib). The Qur’ânic verse إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ – “The likeness and case of Jesus is as the likeness and case of Adam” (3:59) is to be read and understood in the light of the above meanings, that Jesus was a human being like any human being and not God incarnated.

The Adam who lived, according to biblical tradition, about 6000 years ago is often taken to be the proper name for the first human being. The Bible tells the story of Adam and of Eve who was born of his ribs, of a snake, a tree and a fallen angel. This story has poisoned the minds of many Muslims. The Holy Qur’ân does not affirm this story nor does it affirm that someone called Adam was the first human being, or that there was no creation before him. Nowhere in Qur’ân is it stated that Adam was the first Prophet, though he is still considered as such by many Muslims. The word khalîfah as used for Adam in the foregoing verse (2:30) is a reference to the fact that modern human race is the successor of an older one. Khalîfah are not Prophets. Abû Bakr(rz) was not a Prophet, neither ‘Umar (rz), ‘Alî(rz) or ‘Uthmân (rz).

Human evolution was the evolutionary process leading up to the appearance of modern humans. It began with the last common ancestor and the emergence of Homo sapiens. Anatomically modern humans evolved from archaic Homo sapiens about 200,000 years ago. The transition to behavioral modernity with the development of symbolic culture, language, and specialized lithic technology happened around 50,000 years ago, and according to many anthropologists even earlier.

Ibn ‘Abbâs says there were races known as the Jinn, Himm and Dinn that lived before Adam. It is possible that he was referring to Neanderthals and other early hominids. Great Muslim scholars were of the view that there were hundreds of thousands of Adams (in Rûh al-Ma‘ânî). The world has passed through different cycles of creation and civilizations; Adam stands for the first link in such cycles and not for the very first human being in Allâh’s creation. The Holy Qur’ân neither follows the Bible in holding that the world began with the birth of Adam and Eve nor does it claim that all members of humankind, who are now found in different parts of the world, are the progeny of the self-same Adam, or that all the races which lived before this Adam were entirely swept away before he was born. Taken literally the Biblical story implies that all of Adam and Eves grandchildren would be children born of a union of a daughter and a son of theirs. This is an incestuous concept of the origin of the modern human. It is absurd and not supported by any statement in the Holy Qur’ân.

Ibn al-‘Arabî, writes in his famous work Fatûhât that he saw in a vision, a building erected hundreds and thousands of years ago. Such a vision could indicate that there was a kind of civilization on this earth hundreds and thousands years ago. Ibn ‘Arabî writes further that once, in a vision, he was performing a circuit around the Ka‘bah . In his vision, he saw himself with a different kind of people who were also performing the circuit. “I inquired of one of them, Who are you? He said, Of your old ancestors. How long is it since they died? I asked him. The man replied, More than forty thousand years. But this period is much more than that which separates us from Adam, said I. The man replied, Of which Adam are you speaking? About that Adam, who is nearest to you or of some other Adam? ”In addition to this, Ibn ‘Arabî writes that he once saw in a vision the Prophet Enoch (Idrîs) and asked him if his own vision about the Adam was true. Enoch replied that the information he received in his vision was true. “Then I recollected the saying of the Holy Prophet (pbuh) to the effect that Allâh had brought into being no less than a hundred thousand Adams and between each and every Adam there is a period of seventeen thousand years. Then I said to myself, Perhaps these people who are said to be the ancestors of mine were of the previous Adams.” (Fatûhât al-Makkîyyah, Bâb Hadûs al-Dunyâ 3/607). Archaeological discoveries have indeed brought to light people similar to us, who inhabited this earth many thousands of years ago. The notion that human beings originated only in the last few thousand years from a single man called Adam comes from the genealogies of the Old Testament.

In 7:10-11, while addressing humankind, Allâh says, “We have indeed established you on the earth (giving you power thereon) and provided for you thereon (various) means of subsistence. How little thanks you give. We did determine you, then We gave you shape, then said to the angels, Make submission for Adam, so they all submitted.” These words leave no doubt that here the reference is to the human race. Human beings were already living on this earth, and that this was revealed after the creation of human beings, and not just to a single Adam. When angels received this command, it was in reference to the species. In addition to this, the shedding of blood as referred to in the verse 2:30 could not be the work of one person; the reference is to the shedding of blood by human beings in general. In a later statement (in the verse 2:38), قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا “Go forth from this state, all of you”, there is a transition of address from the singular number to the plural. It indicates that the lesson taught here relates to the human race as a whole. The word Adam in this verse is therefore used to refer to the prototype of all humankind (cf. 2:31; 7:16; 7:24) and the word khalîfah stands for that perfect human (- insân-i-kâmil) who is the recipient of Divine Revelation.

If we reflect on many different verses in the Holy Qur’ân dealing with Adam, we find that the word Adam has broad meanings depending upon the relationship of the verses with connecting verses. We find that it stands for the human being who is the crowning object and the culmination of all creation, and whose own creation became complete after a long process of gradual development and evolution (17:70) as indicated by the very first Divine Attribute of Rabb al-Âlamîn رَبِّ ٱلْعَـٰلَمِينَ, “the Evolver from the crudest form to perfection and Sustainer of all the worlds”(1:1). The words “When I have made him perfect and breathed into him my Spirit سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي (15:29) and the verses 32:9; 18:7; 91:7, tell us that “Adam” stands for that “single soul” that single spiritual essence from which humankind was created. God endowed his best creation (the human being) with faculties of speech and intellect (55:2-3). By breathing into him of His own spirit (32:9; 15:29; 18:37; 91:7) God made him capable of receiving the Divine Revelation (91:8). Then He taught the human being through His Revelations what he knew not (96:5).

On the Origin of Human Beings: The Holy Qur’ân gives a different story of creation to the one we read in the Bible. In the Holy Qur’ân, the creation of human being is summarized in the following words:

“Recall the time when your Lord said to the angels, I am going to create a human being from dry ringing clay from black mud, moulded into shape [salsâl min hamâ’ masnûn صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ]. So when I have shaped him in perfection, and have breathed My Spirit into him, fall you down in submission to him (15:26, 28)”.

The story of the origin of humankind is scattered throughout the Holy Qur’ân. We can begin it with the Qur’ânic statement:هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا “There did pass over a human being a while of a long space of time when he was not a thing worth mentioning” (76:1). This was our state of non-existence. Like the cosmos, the emergence of human beings begins from the smallest particles called diffused chaotic scattered dust –Turâb تُرَابٍ (22:5; 30:20; 35:11; 40:67; 18:37). The Holy Qur’ân mentions many intermediate stages in the human evolution starting from its crudest stage of scattered dust. The scattered dust was brought together to form tîn or dry clay – وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ (32:7; 38:71). Thereafter was a stage of an extract from clay – sulâlat min tîn سُلَالَةٍ مِّن طِين (23:12) and by adding water to it a “clay that sticks together” (- tîn al-idzab طِينٍ لَّازِب; 37:11). We find several verses that refer to the origin of life from water (24:45) – a fact that was scientifically verified in modern times. The origin of life from water includes human being, which is confirmed by the Holy Qur’ân: “It is He Who created the human being from water هُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا (25:54). This prerequisite was already in place, for He used this water in the creation of humankind

In the process of creation there were stages of sulâlat min mâ muhîn سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ –extract derived from clay and water (32:8), of dry ringing clay mixed with water and formed black mud, which was then moulded into a shape (salsâl min hamâ masnûn صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ 15:26). Then there is an insignificant fluid (mâ muhîn مَّاءٍ مَّهِينٍ), which is deposited in a safe place until an appointed time (77:20-21). Mâ muhîn مَّاءٍ مَّهِين is not to be confused with human sperm, which is called nutfah imshâj نُّطْفَةٍ أَمْشَاجٍ (76:2; 18:37). Allâh says in 35:1,يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ – “He adds to his creation constantly as He wants.” (See also 41:9-12; 70:9, 73:14, 77:8-9, 35:16). This is the short description of the origin of various forms of life and humankind; from scattered dust through dry ringing clay, from black mud moulded into shape. About this evolution, we read in verse 56:62, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ – “You know the first (evolution) of the intended creation, why dont you then reflect?”

‘Aradza-hum عرَضهم is a compound of ‘aradza عَرَض and hum هُم, translated as “He presented them”. In the Arabic idiom, the form hum is used only for rational beings. The use of the pronoun hum indicates that the objects were rational living things. The use of the word Araza-hum tells us that Allâh presented to the Angels a highly rational being who was to be the manifestation of a number of His Attributes, the perfect human being (- insân-i-kâmil). The creation of such a perfect human being who can be imbued with Divine Attributes was a refutation of the concern of Angels when they said, “Will You create therein beings who will cause disorder on the earth and shed blood?” أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ (2:30). This question was justified because some people will recognize Allâh’s vicegerent, accept him, follow him, while others will disagree with him, and reject him, causing discord, friction and bloodshed between the two groups. Allâh meant that such a perfect Adam could not initiate disorder and shed blood. This becomes clearer in the following verse 2:33 when Allâh says, قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ “Did I not tell you that I know the hidden realities of the heavens and the earth?” In other words, Allâh did not give this knowledge to the Angels.

The word kullahâ كُلَّهَا used here does not imply absolute totality or all in its perfection, because the absolute knowledge is the Attribute of Allâh alone. For this is the word al-‘Alîm ٱلْعَلِيمُ, mentioned in the next verse. Kullahâ كُلَّهَا simply means all that was necessary (cf. 6:44; 27:16; 28:57).

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

2:32 The angels have their limitations. They confess that they cannot reflect on Allâh’s Attributes in the way human beings are capable of doing. They can reflect only such of Allâh’s Attributes as He in His eternal wisdom had given them the power. Angels glorify and sanctify the Great Reality with Names taught to them and have no knowledge of the comprehensiveness of the Divine Attributes taught to the perfect human being (- insân-i-kâmil) who is the recipient of Divine Revelation, nor they are capable to sanctify Him with the sanctification human being is capable of.

قَالَ يَـٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَـٰوَ‌ٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

2:33 “I know what you reveal and what you have been concealing” وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ means that Allâh knows which of His Attributes the angels were not capable of manifesting. The word Taktamûn تَكْتُمُونَ derived from katma كَتمَ – “concealing”, and is used to describe a state of affairs without there being any attempt or desire on ones part to conceal or suppress anything; such a state may merely be the result of circumstances or the outcome of nature (Tâj). Adam is aware of Divine Attributes unknown to Angels.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

2:34 Sajadû سَجَدُو is used here in the sense of obedience and submission, and not in the sense of prostration. Thus, the word means that the angels were ordered to assist Adam (who stands for human beings in general) in his mission. Sajadû li-Adama اسْجُدُوا لِآدَمَdoes not mean fall prostrate before Adam. The Qur’ân definitely says: لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ – “Pay no homage [or prostrate] to the sun or the moon, rather pay homage only to [or fall prostrate only before] Allâh who created them” (41:37). Therefore, prostration before Adam is opposed to the Divine Will. The Qur’ânic words are not sajadu adam–prostrate before Adam but Sajadu li-Adam that is pay homage to the humankind, as the word “Adam” throughout this section (2:30-33) stands for human beings and not to a particular man. The verse implies that a human being has superiority over the angels, which are the guardians and controlling powers of the forces of nature, and that by his capacity of acquiring knowledge a human being can subsequently harness the forces of nature.

A human being has two conquests to make in its life: the conquest of the forces of nature, and the conquest of the part of his own self that incites him to evil. He may conquer the forces of nature through his intellect, but he experiences many difficulties in conquering his own evil tendencies and desires. Allâh, in His infinite wisdom, has provided a good start by giving him a good and pure nature (30:30). As the Holy Prophet (pbuh) has said, “Every child is born with a good nature” (Bukhârî). Allâh’s command to the angels was to serve humanity and inspire their hearts to virtue. Allâh raised his Prophets and sent down His Revelations through the agency of angels for the guidance of humanity. Thus, if a human, being because of his freedom of choice and lack of guidance goes astray, he may still be called back to the right path. It is because of his free will that a human being is entitled to reward for his good deeds or punished for sins.

The Divine instruction in the verses 2:32-33 and the verses that follow (2:34-37) is one way Allâh instructs His most trusted servants, His representative (- khalîfah). With these verses Allâh expounds to us so that we may learn from it the proper attitude towards Him. These verses are not a narration of a fictitious man called Adam.

Ill إِلَّاmeans except, exception, to the exclusion of, or to be left out. There is an exception within the same class and species, and there is an exception because of a different class or species. The Arabic language distinguishes between two types of exceptions. For the first category of exception, the Holy Qur’ân uses the word ghair غير(cf. 6:46; 4:24; 35:3; 10:15), which is an exception within the same class. Illa إلٌا refers to an exception in which the object of exception belongs to a different class or species (2:163; 2:255; 9:10). This is the case in the verse, “We said to the angels, Make obeisance to Adam. So they all obeyed, except Iblîs”. Here, in the words fa-Sajadû illa Iblîs فَسَجَدُوا إِلَّا إِبْلِيسَ the preposition Illa إِلَّا is used, describing an being as exceptional because it does not belong to the same class, namely that of angels. It was Iblîs إبليس who was an exception, and he belonged to a different class of beings called Jinn جِن (18:5; for the discussion on Jinn see 15:27; 72:1).

Iblîs إبليس is derived from balasa بلسَ or ablasأبلَسَ , which means to be overcome with grief, desperate, struck dumb with despair, remain disheartened and gloomy, stupefied or speechless. An Iblîs symbolizes the one who despairs, a person in whom good and virtue have decreased, who is broken in spirit, mournful, perplexed and unable to see his way, who has become silent on account of grief or despair, who was cut short or silenced in argument, who is unable to continue his journey, who was prevented from attaining his wish or a person of desperate character. Metaphorically, the term Iblîs stands for those human beings who behave proudly, arrogantly, and disobey the Divine Commandments.

Iblîs has been described in 2:34 as having disobeyed a Divine Command (cf. 18:50), while the angels have been described as ever submissive and obedient (16:49; 66:6). His rebellion is repeatedly stressed in the Holy Qur’ân. Hence, Iblîs could not be an angel. Indeed, the theory of the fallen angel is contrary to the Qur’ânic teachings (Lisân; Lane; Tâj; Zamakhsharî; Râghib). The Holy Qur’ân makes it clear that, there is a difference in the meanings of Iblîs and Satan (for the discussion on Satan شيطان, see 2:36).

وَقُلْنَا يَـٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ

2:35 Jannat جَنَّة is usually translated as “Paradise”; however it has a different meaning. The word used is al-Jannah ٱلْجَنَّةَ that is derived from janna جنٌ meaning something that is concealed, covered, wrapped or hidden. The garden spoken of in this verse was on this earth, as it was here that Adam was placed and made vice regent (2:30). It was not the Paradise to which the righteous go after death, and from which they will never be expelled (15:48). The place where human beings, symbolized by Adam dwelt was called a garden because of the fertility of its soil and abundance of the fresh green colour of its trees, and because they led there a life of comfort, as is shown by the words that follow (see also 20:117).

No tree exists in this world with the ability to make a man naked or give him knowledge of good or evil, or of immortality as is suggested by the Bible (Gn. 3.5). Many Christian scholars think that tree designated in the Bible is the Tree of Life and knowledge of life and death. The idea was that by eating from the tree, Adam and Eve became aware of their own mortality, and because they feared death, fell into strife and sin. (Gen. 2.9) Many Christians also believe that the tree was a real not a symbol. The Tree ٱلشَّجَرَةَ in this verse represent a symbol. The base verb of the Arabic word shajarah شجَرة is shajara شجَرَ. The idiom shajar al-amr bayna-hum شجَرالأمربينهم means that the affair became confused and became a subject of disagreement and difference between participants: it therefore indicates a quarrel (Fath al-Bayân; Madârik al-Tanzîl by Ibn Taimîyah). Shajarah شجَرَة also signifies the stock or origin of a person, as in the expression هو من شجرة الطيٌبة “he is of good stock” (Lisân, Tâj). Similar idiom exists in English. We might say, “He comes from good stock,” or he has a good family tree.

The Holy Qur’ân makes mention of two kinds of trees: a good tree and a bad tree (14:24-26). Pure things and pure teachings correspond to the good tree, and impure things and impure thoughts correspond to the bad tree. Thus, the word shajarah stands symbolically for evil and quarrelling, discord, fighting, and bloodshed. Here the human beings are warned against these behaviors. This was the tree of evil, which Adam was forbidden to approach. The verse is a reflection of real human nature. Allâh said that the result of approaching the “prohibited tree” of discord would be that human beings would lose moral rectitude, thereby losing their paradisiac state of a life in safety and comfort. Another meaning is that Adam was warned about evil, and the limits that Allâh had set on a human beings desires and actions; limits beyond which he should not go.

فَأَزَلَّهُمَا ٱلشَّيْطَـٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّۭ وَمَتَـٰعٌ إِلَىٰ حِينٍ

2:36 Shaitân شيطان is derived from shatana شطَنَ and means to be obstinate, perverse, become remote or far from the truth and far from the Mercy of Allâh. Shaitân is the one who is not only himself far from the Truth, but also turns others away from it. A shaitân burns with hatred, jealousy and anger, and is lost. Râghib says, every insolent or rebellious one from among the jinn, human beings, and from among the beasts is shaitân. It is often translated as a term for a devil, or conflated with the name for Satan. However, the Holy Prophet (pbuh) is reported to have said that a single rider is a shaitân, a pair of riders is also a pair of shaitâns, but three riders are a body of riders (Abû Da`ûd). This Tradition lends support to the view that the term shaitân does not necessarily mean a devil. Shaitân also can refer to a (ring) leader, a rebellious, noisy, troublesome person or thing (cf. 14:22). It is a fact that some influential people misguide the simple and weak to bring them into trouble. Such people might be defined as Shaitân.

In the phrase fa-Azallâ-humâ فَأَزَلَّهُمَا means “caused both to slip away”, Azallâ-huma أَزَلَّهُمَا is derived from zalla زلٌ and means to slip unintentionally, or to lapse (Râghib). It was not the serpent that misled Eve, nor did Eve mislead Adam as the Bible says (Gen. 3.1-6). The statement means that Shaitân (the evil suggestions in the human mind) made them both (the male and female) forget their respective duties, whereupon they commit an unintentional fault. We read in 20:115: وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا – “We had given a stern command to Adam before this but he forgot, and We found no resolve on his part [to disobey Us]” (20:115). Similarly we read of an incident in the story of Moses when he left with his comrade in search of knowledge: “He, [the young comrade of Moses] replied, قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ- “Did you remember when we betook ourselves to the rock for shelter (and rest), I forgot the fish; and none but shaitân made me forget to mention this to you” (18:63). Satan not only makes one forget ones duty, but also creates evil suggestions in human minds. Satan cast an evil suggestion into the minds of both Adam and Eve, as he casts evil suggestions into the minds of all of their offspring to divert them to the way of guile and deceit (7:20). This is what is indicated by the expression “slipping”; evil gradually tempts human beings from a higher to a lower state (cf. 36:60; 62-65).

There is a difference between the words Iblîs and satan. Iblîs stands for the one who is proud, arrogant, stubborn and who refuses to obey (cf. 2:34). These evils are confined to one person, whereas satan misleads and brings misfortune (cf. 2:14). The one who mislead and bring misfortune can be dictators, organizations, preachers, sermon readers, self-proclaimed religious leaders, writers of misleading books and similar.

فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

2:37 Fatalqqâ فَتَلَقَّىٰ is derived from laqiya لقِئ meaning to receive, meet, see, come across, experience, suffer from, occur, undergo, endure, find out a thing, lean upon, come face to face with, or to go in one direction (Tâj, Lane). Jalasa tilqâ’i fulânun جَلسَ تلقئ فلانٌ means to sit facing or opposite to. Fa‘ala-hû min tilqâ’i nafsihî فعَله من تلقئ نفسه means to do a thing oneself, or to do of ones own accord without being forced (Tâj; Râghib; Lisân). The words here imply that Adam made efforts of his own accord and without being forced, to correct the faults committed by him. In response, through Allâh’s Grace, he received useful words of Prayer from his Lord as well as guidance. In the verse 7:23 we read: “Both of them said, Our Lord! We have done injustice to our souls, and if you do not protect us (against the consequences of our faults) and do not have mercy on us, we shall surely be of the losers.” These were words of repentance asking for forgiveness. The words of repentance are for all human beings in similar situations. It is also worth noticing that the blame is not placed on the woman (as according to the narration in the Old Testament), but instead both take responsibility for their lapse.

قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

2:38 “Go forth from this state, all of you”ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا is a transition of address from the singular number in 2:33 to the plural. It evidently indicates that the lesson to be learned here relates to the human race as a whole and not to a specific person at a specific time. The word Adam is used here to refer to the prototype of all humankind (cf. 2:31; 7:16; 7:24). The term Ihbitû ٱهْبِطُوا is derived from habita هْبِطُ meaning to move from one place to another (Tâj, Râghib); it does not mean to expel, from either Paradise or any other place. Adam and his wife were not expelled from Paradise as the story in Bible tells us. In no way should the term ihbitû be understood as indicating a punishment from Allâh in the shape of expulsion, as the next verse mentions Allâh’s attribute of Oft-returning with compassion, the Ever Merciful إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ. Elsewhere we read, “Adam did not observe the commandments of his Lord” (20:121) and in spite of this, “His Lord chose him for (His benediction) and turned to him with mercy and guided him” (20:122). Ihbitû also means a change in condition (Râghib, Lisân). This verse, that addresses all human beings, can be translated as, “Go forth, move from one place to the other, some of you are the enemies of others, and for you (the human beings) there is a sojourn on this earth and a provision for some time.” In this verse, there is a promise that guidance will come from Allâh in the words: “and when there comes to you guidance from Me” فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى – we are told that guidance will come from Allâh from time to time. This guidance could only be in the form of Divine Revelation given to chosen guides. This guidance is not restricted to one particular place, one country, or one people.

Then He says, “Those who follow My guidance shall have nothing to fear and nothing to grieve at”فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ. It is all of humankind that is addressed here and not just the person of Adam or a particular chosen people.

Verse 7:35 reads: يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ “O Children of Adam! Whenever there come to you Messengers from amongst yourselves relating to you My Messages, then whosoever (by accepting them) becomes secure against evil and amends, there shall remain no fear on them nor shall they grieve” (cf. 2:62; 2:112; 2:262 2:274; 2:277; 3:170; 2:69;6:48; 7:35).

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

2:39 The consequences of not following the guidance sent by Allâh shall be suffering in this world and in the Hereafter. There is considerable misunderstanding about the duration of these sufferings, and whether they shall only take place in Hell. Khâlidûn خالدون is derived from khalada meaning to remain a long time, or to live for a long time (Lane; Tâj). It can also mean to live without change or deterioration (Lisân). It does not necessarily convey the idea of perpetuity or eternity. The Qur’ânic concept of Hell does not teach that the stay in Hell is endless. This would violate Allâh’s Attribute of Mercy (-Rahmânîyyat and Mâlikîyyat).

يَـٰبَنِىٓ إِسْرَءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّـٰىَ فَٱرْهَبُونِ

2:40 Isrâ‘îl إِسْرَءِيلَ is another name of Jacob. According to the Bible, God bestowed this name on him later in his life (Gen. 32.28). The original Hebrew word is a compound of Yisra and Ail, (בני ישראל, Bnai Yisraʾel) and means Gods warrior or soldier. In this and the following verses, the Holy Qur’ân now draws the readers attention to a nation to whom favours of Divine Revelations were granted. Many Prophets were raised among the Children of Israel (5:20). An appeal is made to them by referring to those Divine favours, and subjectively to their own traditions. As for the covenants (بِعَهْدِىٓ) spoken of here, see Gen. 17.4-14; Ex. 20, Dt. 5,18,26. The verses are at the same time a clear warning to Muslims to take a lesson from the history of the Israelites (73:15).

وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ

2:41 Musaddiqanمُصَدِّقًا is derived from sadaqa صَدقَmeaning to confirm or verify. The confirmation or verification of previous scriptures signifies that these Scriptures contained certain prophecies about the coming of a Prophet. Confirmation signifies that their teachings were the same as those of the Holy Qur’ân. When the word is used in the sense of verification or confirmation, it also conveys ideas related to the fulfilment of the prophecies contained in them. An example of such a fulfilment is indicated in Dt. 18.15-18: “The Lord, thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken… I will raise them a Prophet from among their brethren like unto thee, and will put My words in his mouth”. It is only in the Holy Qur’ân that the “word of God”, as promised here, is put into the Prophets mouth; no other Prophet ever claimed to have come in fulfilment of this particular prophecy except the Holy Prophet (pbuh). The whole of the Israelite history after Moses is silent as to the appearance of the Prophet promised in Deuteronomy; not even Jesus said that he came in fulfilment of this prophecy. The Holy Prophet (pbuh) claimed that he was the like of the Prophet Moses (73:15) in fulfilment of that which is in the Jewish and Christian Scriptures.

وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌۭ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌۭ وَلَا هُمْ يُنصَرُونَ

2:48 Shafâ‘atشَفَـٰعَةٌۭ is derived from shafa‘aشفَعَ , meaning to make even that which was odd, to protect, mediate, intercede, to be an intercessor, or to pray in support of another person. It also means to pair or to join a thing to its like; such that the two that are joined have a likeness and similarity to each other (Râghib; Lane; Sihâh; Abû Ubaid). Man yafsh‘a shafâ‘atan من يشفعُ شَفَـٰعَةٌۭ 4:85) means He who joins with others and assists in doing good or evil, and thus aids, strengthens and partakes of the benefits or the harms of their actions. Shafâ‘ah شَفَـٰعَةٌۭis a Prayer to increase and give in surplus or in excess (Mubarrad), Thal‘ab). Al-Qur’ân Shâfi‘unالقرآن شافعٌ means the Holy Qur’ân is the intercessor for he who acts according to its teachings. Shafâ‘at has a twofold significance: firstly it enables a person to walk on the ways of righteousness by imitating a model; secondly, it provides him a shelter from the evil consequences of certain weaknesses that he is unable to overcome by himself, and that require the Prayer and support of an innocent person. The person for whom favour, or shafâ‘at is sought must generally be virtuous, and one who has made an honest effort to win the pleasure of Allâh (21:28). It is another form of repentance (- taubahتوبة ), a way of reforming a broken connection or tightening up a loose one. Whereas the door of repentance becomes closed with death, the door of shafâ‘at remains open. Moreover valid shafâ‘at can only be made with Allâh’s express permission to the one who is interceding (2:255; 10:3). Shafâ‘at is also the manifestation of Allâh’s Mercy as He is not a judge but a Master, with the freedom to extend His Mercy to whomsoever He pleases (cf. 2:255). The Holy Prophet (pbuh) said, “The angels have interceded; the believers have interceded; now the Most Merciful will intercede. He will draw out from the fire even persons who never offered acts of goodness and whose hardened hearts have been melted. He will then immerse them in the river that flows before entrance of Paradise called the River of Life” (narrated by Jâbir Ibn ‘Abdullah).

وَإِذْ نَجَّيْنَـٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ

2:49 The Pharaoh first ordered the male children of the Israelites to be strangled and later changed the decree to other methods of killing (Ex.1.8-22). The Holy Qur’ân uses the word Yudhabbahûn يُذَبِّحُونَ derived from dhabaha زبَحmeaning to cut the throat, rip open the body, slaughter, massacre, or to slay in large numbers. The order of the Pharaoh was to spare their daughters, who were thus allowed to grow to womanhood.

وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَـٰكُمْ وَأَغْرَقْنَآ آلِ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

2:50 “And when We parted the sea for you, and rescued you and drowned the people of Pharaoh, while you were beholding.“ This verse has a significance that applies to all arrogant nations and individuals, here symbolized by the Pharaoh. The incident relates to the journey of the Israelites to the Promised Land while being pursued by Pharaoh. The Holy Qur’ân does not mention how the Israelites were able pass through the sea or in what manner the parting of the sea was brought about. The Bible states, “The Lord caused the Sea to go back by a strong east wind” (Ex. 14.21). This enabled the people of Moses to pass through. Another explanation is that when the Israelis arrived, the sea was at low tide and had receded, exposing dry sand dunes interspersed with depressions filled with water. Moses led Israelites to cross the waters from the dry parts of the seabed. The Pharaoh and his army in their haste neglected the times of high tide. Thus, the said miracle was brought in accordance with natural laws. The Holy Qur’ân also mentions this incident in 20:77; 26;63; 44:24.

وَإِذْ وَعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةًۭ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَـٰلِمُونَ

2:51 Four hundred years of slavery left deep impacts on the minds of the Israelites. Since cow-worship was common in the Egypt of the Pharaohs, when the Israelites left Egypt, some repeatedly requested Moses to sanction similar worship for them (7:138,148). So eager was their desire, that when Moses went to Mount Sinai, they could not resist this temptation.

وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُون

2:53 Kitâb ٱلْكِتَـٰبَderived from kataba كِتَـٰبَ also stands for “commandments”. Here al-Kitâb ٱلْكِتَـٰبَ indicates the Divine Commandments and Laws given to Moses and written on stone tablets (Alwâh; cf. 7:145, 150, 154). Furqân فُرْقَانَis anything that makes a separation or distinction between truth and falsehood. Al-Furqân ٱلْفُرْقَانَ is another name of the Holy Qur’ân. (25:1). So, here is a mention of two Books as a means of guidance for Israelites: the Commandments given to Moses and al-Furqân ٱلْفُرْقَانَ in the form of the Holy Qur’ân for the Muslims. Another interpretation is that the commandments given to Moses were Furqân for the Israelites. Al-Furqân ٱلْفُرْقَانَ can also be seen as a metaphor whereby the falsehoods of Pharaoh were separated from the Truth that Moses brought.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَ‌ٰلِكُمْ خَيْرٌۭ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

2:54 Râzî says that the expression faqtulû anfusa-kum فَٱقْتُلُوٓا۟ أَنفُسَكُمْ means to mortify yourselves, or to suppress your desires or your passions. It can also stand as an injunction to kill there ring-leaders who misled into cow worship and disorder. Both meanings are to be adopted here.

ثُمَّ بَعَثْنَـٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ.

2:55-56 This reference is to the Exodus of the Israelites from Egypt and their wandering in the deserts of Sinai for forty years (19:16-17). Maut موت has a broad meaning: “We give the earth life after its death” (cf. 57:17; 14:16). Here Maut does not mean the physical death of Israelites. According to Râghib, the word here means to be deprived of moral consciousness. Râghib gives several other meanings to this word. Here, the word Maut is used in the sense of death-like stupor, or metaphorically, moral death before spiritual life.

وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰۖ

2:57 Manna ٱلْمَنَّ is anything which comes without much effort. Salvâ ٱلسَّلْوَىٰindicates an object that brings contentment in a situation of privation. Salvâ ٱلسَّلْوَىٰ is also the name of a certain bird resembling the quail (Tâj). Symbolically, it also refers to a favour or gift as well as honey or dew (Lisân). According to Zajjâg, salvâ ٱلسَّلْوَىٰ includes all those things, which God bestowed on Israelites as gifts during their time in the wilderness and granted them freely without much exertion on their part (in Bahr al-Muhît; cf. 7:160).

وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَااضْرِب بِّعَصَاكَ الْحَجَرَ

2:60 “Smite that particular rock with your staff”اضْرِب بِّعَصَاكَ الْحَجَرَ may also mean, “Go forth with your people into the rocky desert”. Moses lived for many years of his life in the desert where he learned to identify places where water could be found below the sand dunes. This art of finding water is still known today to Bedouins living in the Sinai desert. ”Smite that particular rock with your staff” would mean that God revealed to Moses those specific spots where water was easily available. The Divine command to Moses of “Go forth with your people”, the “cleavage of waters of the sea” and the “gushing forth of springs from rocks” were acts of Divine Intervention, but not breaches of the laws of nature.

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

2:62 The Arabic word for a Jew is yahûdî يهودي. It is derived from hada هدئ literally meaning one turned towards the Truth or towards God with repentance (Lisân; Tâj). A distinction should be made between yahûd and al-Yahûd. Yahûd are the Jews in a general sense (3:67), whereas al-Yahûd is refers to a particular category of Jews (2:120). Both these words are used in the Holy Qur’ân and have different significance.

The Arabic word for the Christians is Nasârâ نَّصَارَىٰ. It is derived from nasara نصَرَ- to help. Nasârâ were the disciples of Jesus who sided with him as his and Allâh’s helpers (3:52), they came to be known as nasârâ. Sâbî صابي is one who forsakes his old religion and adopts a new one, an apostate. In practice, the name was applied to star worshippers living in Mesopotamia (Mas‘ûdî). Sâbî is the name of that faith, which is a patchwork of Judaism, Christianity, and Zoroastrianism (Ibn Kathîr). The term Sâbî is also applied to a proto-Christian sect in Babylonia whose beliefs closely resembled those of St. John the Baptist and his followers, known as al-Mughtasilah. People who lived near Mosul in Iraq who believed in one God, claiming to follow the religion of Noah were also called Sâbî (Ibn Jarîr; Ibn Kathîr). None of the above-mentioned peoples should be confused with the Sabean of Harran mentioned by some commentators as people inhabiting ancient Yemen at the time of Queen Sâbâ (Sheba).

The verse strikes at the Jewish belief in their being the chosen people, and at the Christians belief in atonement and salvation being exclusively reserved for members of their religion. Similarly, the verse does not say that belief in Allâh and in the Hereafter is alone sufficient for salvation, but puts another condition: that of good deeds وَعَمِلَ صَالِحًا. Allâh will reward only deeds of righteousness and piety.

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ

2:63 The reference here is to Moses when he retreated to Mount Sinai. He left his people at the foot of the mountain. The verse tells us that a Covenant was taken from the Israelites at a time when they were standing at the foot of the mountain and the mountain was shaken by an earthquake. The word Raf‘a رفَعَ according to the Arabic idiom, signifies rising in rank (cf. 2:127; 2: 253; 4:158; 6:165; 43:33; Râghib, Tâj). Mount Sinai was raised in rank relative to other mountains because of it being the place where Moses received the Divine Commandments.

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

2:65 It is wrong to infer from the word “apes” that the profaners of the Sabbath were in reality transformed into apes. It is simply a parable similar to that of the donkey in verse 62:5 (Mujâhid bin Jubair). According to Ibn Jarîr it means, “Only their hearts were transformed, not that they were metamorphosed into apes.” Râghib says the verse relates that Allâh made the profaners ape-like in morality. In Arabic the endings “ûn” and “în” as in Khâsi’în خَاسِئِينَ are only added to the plurals of words that refer to rational beings. Had the Holy Qur’ân meant to imply their literal transformation into apes, it would have used the form khâsi’ah خَاسِئ, not Khâsi’in –like apes. In conformity with this rule, the qualifying word used here about apes alluded not to irrational, but to rational beings, or those people that had developed the character of apes. Even in the root meaning of the word Qiradah قِرَدَ there is a sense of abjectness and humiliation. Qirada قِرَدَ means to cleave to the ground, or to lie in the dust. Aqrada أقرَدَ means to be or become abject or mean. Certain of these traits are conspicuous in particular animals, and these traits cannot be fully described unless the animal to which they are known to belong is expressly named (cf. 4:47; 5:60). Ibn Kathîr says that Allâh used such expressions figuratively.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ

2:67 Although the act of calf-worship mentioned in 2:51 had been prohibited, veneration for the cow lingered on in the hearts of the Israelites. This was a cultural habit adopted after centuries of slavery under the Pharaohs of Egypt. Here, they were ordered to slaughter such a cow that was an object of veneration and eradicate the thoughts of cow-worship. This is an allusion to the command to give up idol worshipping in any form.

وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا

2:72 The Holy Qur’ân has not named the person to be slain. The generality of this account of the incident is an indication that it refers to some well-known event in history. The incident in this verse most probably refers to Jesus and the efforts made by Jews of his time to kill him: Qatal-tum قَتَلْتُمْ meaning you killed. According to the Jewish tradition, they killed Jesus by putting him on the cross. However, Qatal-tum also means to seek, attempt, claim or to make up ones mind to kill (cf. 40:28; Tâj). There is a well-known Arabic idiom: Idza ma mâta maitun إذاما مات ميتٌ -“when a dead man dies”. Here the word “dead” in reality does not signify a dead man but one who is about to die (Lisân), similar to the expression dead man walking in reference to death row inmates before the execution in the English language. The expression Qatal-tum is used here because the Jews asserted that they had killed Jesus, son of Mary (4:157). It can also mean that a plan and or attempt was made to kill him. Thus the verse refers to the bringing forth of that which they were hiding. This was a case of giving life to the nearly dead as mentioned in the next verse: كَذَ‌لِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ, for Jesus, being unconscious, appeared to be dead to the onlookers. This inference becomes stronger when we compare the incidents narrated here with the same incidents as narrated in 4:157. In that verse, the word nafsan نفسً (the indefinite form of which is nakira نكِرَ), refers to an important personage (Sibwaih). In one explanation of this verse, a story was circulated that a murdered person was restored to life after Jews were commanded to strike his dead corpse with flesh of the sacrificed cow. This explanation has no basis in any book of Traditions or any other serious source. This story also lacks sense and is devoid of any moral teaching. It also contradicts the law laid down by Allâh as expounded in 21:95 and 23:99-100: that no dead person can come to life again.

أَفَتَطْمَعُونَ أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

2:75 Here the Israelites are accused of not having preserved the purity of their scripture. In Jeremiah we read, “Ye have perverted the words of the living God” (Jeremiah 23.26).

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

2:84-85 The previous verse is a reminder of the covenant with the Israelites, and speaks of the covenant with the Muslims, that they “shall not shed each others blood and shall not expel people from their homes.” The verse also refers to the written treaty of peace with the Jews of Madînah (Ishâq). The change of tense from the past to the optative in 2:85 is an allusion to the attempts by some Jews in Madinah to break this treaty and conspire with the Makkan enemies of the Muslims (Râzî).

وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ

2:87 “We gave Jesus, son of Mary, clear arguments and strengthened him with blessed Revelation”. Rûh al-Quds رُوحِ الْقُدُسِis the blessed Word, or the blessed Divine Revelation, and not the holy ghost of the Christian faith. Muslim scholars usually translate the word as Holy Spirit. Even then, the term is not the same as that third of the Trinity (4:171). Rûh روُح is derived from râha راح. It means to go or to do a thing in the evening. Turîhûna means to bring home in the evening (16:6). Rûh is like the term râhat راحت, meaning rest from grief, fatigue and sadness. Other related words include raihân ريحان- Fragrant flowery plants; rawâhun رواحٌ – a blowing wind in the afternoon, and also an evening journey; rîhun ريح is wind, power, dominance, conquest, strength, victory, a good and pure thing, mercy or aid for an enemy (Tâj, Lisân, Lane). When it is used in the singular, it generally signifies Divine punishment as in 17:69; 54:19; 69:6; but when it is used as plural riyâh رياح, it generally signifies Divine blessing, as in 27:63. The word Rûh روحin the sense of the breath of life, a life giving and soothing mercy, is often used in the Holy Qur’ân to indicate Divine Revelation as it gives succor and strength to the heart of the recipient, and hope to humanity. Rûh can also be translated as the breath of life, the soul, spirit, inspiration (19:17), revelation, essence, joy and happiness, mercy, the life-giving words of Allâh, the Prophets divine message (because of its life-giving qualities), angels and the Archangel Gabriel.

It was through the function of Rûh al-Quds روح القدس (Gabriel) that the Holy Qur’ân was revealed to the Holy Prophet (pbuh) and it was also the Archangel Gabriel who was the medium of Revelation for Jesus and others. It is through this function that the Prophets are protected from the onslaughts of their enemies (cf. 2:98). It was through this Divine Law that Jesus was protected from the plan to kill him (cf.:16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171).

فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ

2:90 “They incurred displeasure after displeasure”. The repetition refers to two refusals by the Jews: the refusal to accept Jesus and the refusal to accept the Holy Prophet (pbuh). The displeasure is due to their rejection of that source of guidance (The Holy Qur’ân), which Allâh has revealed, and their begrudging the fact that Allâh has sent down His Grace on such of His servants who did not belong to their faith.

قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

2:94 Fa-Tamannu al-Mauta فَتَمَنَّوُا الْمَوْتَ – to invoke death, or to wish for death. The phrase has two possible meanings: either the Jews started by praying for the death of the Holy Prophet (pbuh), after which the challenge was to wait and see if their Prayers had been heard by Allâh, or that they prepared for a fight, as the word Maut موت also means “war” or “fight” (cf. 3:143). Tamannu al-Mauta فَتَمَنَّوُا الْمَوْتَ does not necessarily mean to wish for physical death. According to Râghib, the word is also used in the sense of the deprivation of moral consciousness or moral death.

مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَفَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ

2:98 Malâ’ik مَلَائِكَ (plu. Angels) are part of the systems through which Allâh executes His Will, both in the physical and the spiritual worlds. They are message bearers and agents of the All-Mighty King (Mâlik), not ghosts or spirits, but symbols of some Divine Laws we are unaware of it. In the physical world they are the medium, which form a link in a chain of laws governing nature. The Arch-Angel Mîkâla مِيكَالَ or Michael is the highest in rank in the realm of elements and of bodies. In the spiritual world, the Archangel Gabriel جِبْرِيلَ occupies the highest rank (2:97). The inspiration people receive to do righteous deeds and the inner impulse people experience that moves their minds to do good and shun evil, are the works of Gabriel. Belief in angels means turning a good thought into action. By ignoring this thought, a person loses the chance to do good, and by repeatedly ignoring such impulses and thoughts, the person moves away from the path of virtue. Therefore, belief in angels is an essential part of the Islamic religion. The enemy of Gabriel would refer to rejecters (disbelievers) of the Divine Revelations.

وَلَقَدْ أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ

2:99 Certain Jews of the Post-Talmudic era insisted that the promised Prophet should bring them an offering to be burnt at the altar, and that he should be an Israelite and revive the Israelite law. The Holy Qur’ân answers this objection by saying that a burnt offering is not a criterion for verifying the truth of a Prophet, as it can easily be done by an impostor. The actual criteria stipulated that the promised Prophet should bring a Book, which is full of wisdom (Bayyinahبيٌنة ) in the form of a Glorious Scripture that establishes the truth of the claimant of prophethood.

وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ

2:101 The Israelites had pledged to their own Prophets that they would accept the Prophet who was to appear from among their brethren. Now when the Prophet has come with an illuminating Book, they reject and break their covenant. This commitment finds mention in their own Book. Kitâb-Allâh كِتَابَ اللَّه – the Book of Allâh – refers to their own Book, the Torah and not to the Holy Qur’ân.

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰمُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَـٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ

2:102 Tatlû تَتْلُو is derived from talâ تلئ, which means to follow or to recite (cf. 19:73; Râghib). The Holy Qur’ân says, وَالْقَمَرِ إِذَا تَلَاهَا –“By the moon when it follows the sun” (91:2). The word ‘alâ علئ gives the impression of fî فئ – “in”, during or against (Mughnî). Shayâtîn شياطين (plural) refers to rebels, rebellious ring leaders; here in this verse Shayâtîn are those rebellious ringleaders who conspired against Solomon (cf. 2:14; 2:36; Râzî, see also Bahr al-Muhît). Siher سحر is falsehood and deception. Siher al-fidzdzatah سحر الفِضٌة would mean that he coated a piece of silver so as to make it look like gold. Siher also refers to the action underlying a cause which is not visible, presenting falsehood in the form of truth, a crafty device, or mischief (Lisân, Tâj). Hârût هَارُوتَ and Mârût مَارُوتَ are descriptive names. Hârût is one who tears, and Mârût is one who breaks (Lisân). These descriptive names signify that the object of these Holy persons was to tear asunder and break the grandeur and power of certain rebellious peoples against Solomon. The word “angels”, as applied to Hârût and Mârût is also figurative, and signifies holy men of knowledge, wisdom and power (Baidzawî, Râzî). The Holy Qur’ân refers to Joseph, “He is but a gracious angel” (12:31). Thus, in the present verse, al–Malakain الْمَلَكَيْنِ refers to two men with wisdom, knowledge, power and insight, whose mission was to tear asunder and break the glory of the Babylonian empire. Ibn ‘Abbâs says they were the Prophets Haggi and Zachariah, the son of Iddo (Ezra 5:1).

In the days of Solomon, certain members of the Jewish community became rebels, plotting and inciting against Solomon. In these plots, secret signs and symbols were used (1 Kings. 11.1-6;14,23,26,29-32; 11 Chron. 10.2-4; 11.15). Similar tactics were repeated in the days when King Nebuchadnezzar took Israelites into Babylon as captives (cf. 17:5). When Cyrus, King of Media and Persia (Dhul Qarnain 18:83) rose to power, the Israelites entered into a secret agreement with him and facilitated his conquest of Babylon. In return for this service, Cyrus not only allowed them to return to Palestine, but also helped them in rebuilding their temple in Jerusalem (cf. 17:6). The efforts of the Jews on these two occasions met with two different results. In the days of Solomon, they conspired against a Prophet of God, and they failed. On the second occasion however, they were on the side of the righteous (Cyrus or Dhul Qarnain of Persia; 18:83) and were successful.

This verse clearly refers to Jewish secret societies, their conspiracies, and their secret signs and symbols (cf. 58:7-8). When the Jews of Madînah saw that the power of Islam was steadily expanding and that not only the opposition from the Arabs, but also their own efforts to check the progress of the new religion had failed, they resorted to a variety of occult evils and took the matter to the secret councils. Their behaviour was the same as in the time of Solomon and during the period of their captivity in Babylon.

At the time of the Holy Prophet (pbuh), the Israelites were already opposed to the Roman Empire and were looking for support from the Persians, where their co-religionists enjoyed considerable influence in the court of the Persian King Chusro II. They incited the Persian King against the Holy Prophet (pbuh). Because of their intrigues, Chusro II issued orders to the Governor of Yemen, Bahdzân, to send to him the “Arabian claimant” as a captive. It is to these efforts of the Jews that the Holy Qur’ân alludes in the verse under consideration.

The verse also contains a warning to future Muslim leaders that there may be such groups in their own time who will be resorting to the same tactics, which the Jews adopted at the time of Solomon. However, in the words of the Holy Qur’ân, “Yet they would not harm anyone” by this practice as they could not harm Solomon. The condition is that the Muslim leader should be just and righteous as Solomon.

فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ

The verse continues to reveal that Jews “are teaching things that would harm them and do them no good”. In the concluding portion of the verse it is said, “They do it though they know very well that he who adopts this course will have no share of good in the Hereafter”. The mention in the verse, “So they [Hârût and Mârût] learnt from them [the Jews] that teaching by which they made a distinction between a man and his wife “refers to the membership of the secret societies available exclusively to males. The same theme is mentioned in 58:8-10 in more detail, along with an ethical code in verse 58:10. This episode of Israelite history is mentioned again in verses 17:5-8 with a warning for the Muslims that the same or similar could also happen to them. The verse 17:8 gives hope to the Israelites for the future.

In attempts to explain this verse, many legends have arisen without being sanctioned either by the Holy Qur’ân or the sayings of the Holy Prophet (pbuh). One of these legends is the story of two rebellious angels hanging by their feet with their heads downward in a well of Babel. It would be quite wrong to interpret the verse based on these myths without substance (Râzî, see also Bahr-al-Muhît).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَاوَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ

2:104 Râ‘ina رَاعِنَا was used by the Muslims for the Holy Prophet (pbuh) to say, “please listen to us, be attentive to us”. Râina is a compound word of Râ‘ رَاعِ and nâ نَا is a pronoun meaning “us”. This word was pronounced by the Israelites with a twist of the tongue that gave it an insulting meaning. Therefore an unambiguous word Unzurnâ انظُرْنَا with the same meaning of, “please listen to us, look to us, have regard for us”, without any pejorative overtones was suggested. The general lesson imparted is to beware of others using words that sound outwardly complimentary, but have a hidden barb in them.

After describing the intrigues and secret plots of certain Jewish tribes, the Holy Qur’ân then shows the machinations to which they resorted in order to deprecate the Holy Prophet (pbuh) and how their enmity towards him affected their observation of even the ordinary rules of decency; for instance, their ruse of addressing the Holy Prophet (pbuh) with words out of harmony with the spirit of discipline and respect, or that bore a twofold sense, one good and another bad. The verse contains one of the many moral injunctions laid down in the Qur’ân.

مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

2:105 This verse is an introduction to a new theme, the transfer of prophethood from the House of Isaac to that of Ismâ‘îl (continuation in 2:124-129). The two previous sections dealt with a particular Israelite objection to the revelation of the Prophet: “Why a new revelation was sent down to Muhammad (pbuh) and why a new law promulgated in the presence of Mosaic Law “and their claim, “Our hearts are storehouses of Knowledge; we do not need any new book” (2:188). The answer is given partly in this verse, and partly in the verse following it.

Previous scriptures contained two kinds of commandments: firstly, those, that owing to the changed conditions of the world and universality of the new revelation, required abrogation. Secondly, it refers to those containing eternal truths that did not require abrogation. It is a fact that there are many similarities between the Holy Qur’ân and Torah: hence the words “the like of it”.

مَانَنسَخْمِنْ آيَةٍ أَوْنُنسِهَانَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ

2:106 Nansakhنَنسَخْ – “We abrogate” relates to the word Khairin خَيْر – “one better”, and the word Nunsiha نُنسِهَا – “We abandon”, relates to the word Mithliha مِثْلِهَا “the like of it”. The implication is that when Allâh abrogates with the passage of time and evolution in human intellect and societies a certain message, He brings a better one in its place. When He abandons a message, He resuscitates it in another form, more suited to that particular time and age. In this verse an argument has been brought forth in support of the fact that Qur’ânic revelation abrogates the previous revelations and is in reply to the Jewish objection raised in the previous verse.

The abrogation of some of the Qur’ânic verses themselves, though a completely erroneous notion, is due to a misconception concerning the word âyât أياة occurring in the verse. There is no doubt the word âyât (messages) in this verse is also used to denote verses of the Holy Qur’ân, as every verse contains a message. However, in this context this meaning is not applicable. In both the preceding and the following verses, a reference is made to the people of the Scripture and their jealousy of the new message. This shows that the word Âyât – the message spoken of in this verse as being abrogated, refers to the previous messages received by the Jews and others. Allâh therefore abrogated a portion of the previous Commandments, substituting them with new and better ones in accordance with the needs, changed conditions and the demands of the new social life of the people. This is the true meaning, which is consistent with the context.

Among commentators who uphold the incorrect view that some verses of the Holy Qur’ân were abrogated there is disagreement as to the verses and their number that are said to have been abrogated. According to some, not more than five verses have been abrogated (Shah Walîullah), others estimate the number to be as much as five hundred. Where one commentator considers a certain verse to be abrogated, another calls this an erroneous view, demonstrating that any discussion of such abrogation is simply a matter of conjecture. The fact is that at the root of the so-called “doctrine of abrogation” lies the inability of some of the commentators to reconcile one Qur’ânic passage with another. The Holy Qur’ân says: أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا “Why do they not ponder over the Qur’ân? Had it been from anyone other them Allâh, they would surely have found therein a good deal of inconsistency” (4:82). Their solution to the difficulty of not understanding the message of a verse is to declare that one of the verses in question had been abrogated. This procedure is arbitrary, and explains why there is no unanimity among the upholders of the doctrine of abrogation. This verse of the Holy Qur’ân when correctly understood, refutes the idea of abrogation.

The difficulty in interpreting this verse lies in the misunderstanding of the word âyât. The word âyât is in common use throughout the verses of the Holy Qur’ân, and many interpreters identify this word with the verses of the Holy Qur’ân. The difficulty disappears if the meaning of the word âyât is understood correctly. Âyât is the plural form of âyt, which means a sign, an apparent sign, mark, indication, message, evidence, proof, miracle, or communication (cf. 42:29; 42:32; 43:46). The same word is used to refer to the verses of the previous scriptures. Literally, âyat refers to a monument or a lofty building that should acquire renown as a sign of its greatness. It signifies any apparent thing, inseparable from another thing not equally apparent, so that when one perceives the former, one perceives the other which cannot be perceived by itself, e.g. خرج القوم بآيتهم ; Râghib; Lane)

The word in this plural form has been used in the Holy Qur’ân as many as 287 times with all those meanings mentioned above in different contexts. The difficulty arises when we limit the meaning of this word to the “verses of the Holy Qur’ân”. If we read the verse in conjunction with the context, it becomes clear that those who are addressed here are the Jews who refused to accept any revelation that might supersede that of the Torah and that was not granted to an Israelite (cf. 2:91). Their objection was, “Why was another message sent down to Muhammad (pbuh) and why was a law containing new commandments promulgated in the place of the older Mosaic Law?” The answer is given in this verse. If read in this context, the abrogation relates to the former Divine messages and not to any part of the Holy Qur’ân itself. An limited teaching with a confined mission must give way to a superior and complete Book with a universal mission.

أَمْ تُرِيدُونَ أَن تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ

2:108 The Jews are addressed here again; the verse mentions another artifice that the “disbelievers among the people of the Scripture “employed to pervert the mission of Allâh. They asked the Holy Prophet (pbuh) absurd questions as they did with Moses. Their objective was that the dignity of faith should suffer and that “their hearts might gradually become estranged from the faith and give way to doubt.”

وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

2:111 Another moral code laid down in the Holy Qur’ân is contained here, namely that the followers of a particular religion should not look down upon the beliefs of others. When applied to Muslims, it would mean that one school of thought, Sunnî, Shî‘a, Hanafî, Mâlakî, Hanbalî etc. should not boast about or claim exclusivity as being the best qualified to receive the Grace of Lord or to enter Paradise.

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَـٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ

2:114 The verse predicts disgrace for those who prohibit the name of Allâh from being extolled in the houses of worship and who strive for their desolation. Houses of worshipمَسَاجِدَ اللَّهِ include churches, synagogues, temples and mosques (cf. 22:40). This verse is a warning to Muslims, where one school of thought prohibits the entry of the members of another school of thought in their respective mosques. Up to the twelfth century, no distinction was made between different mosques, whether a Shîa mosque, a Sunnî mosque, or a Hanafî mosque. The more the practice of distinction emerged, the more disgrace the Muslims experienced at the hands of their enemies. It is a well-known fact that when a delegate of Christians arrived in Madînah, the Holy Prophet (pbuh) allowed them to use the mosque in Madînah for their worship.

وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ

2:115 “Whichever way you turn, you will find there is Allâh’s attention“فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ is a message of comfort and consolation for those who are forbidden to enter places of worship. A true worshipper always maintains himself in a state of continuous Prayer, his inner face always turned towards the Sacred Mosque. The Sacred Mosque is the symbol of the face of the Divinity, and by facing it, one is face to face with the Lord. However, we must not think that He is found in the direction of the Sacred Mosque alone. This is only an outward expression of worship. Our inward attitude should recognize the impossibility of confining His face to a particular direction.

Through this verse, Allâh intends to maintain the alertness of the spiritual heart of the worshipper, and to prevent any transient thing of this world from deflecting him from the remembrance of Allâh. Some scholars see in the words: “To Allâh belongs the East and the West”وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ a hidden prophecy that Islam will spread first in the east and then in the west.

وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ

2:116 The expression Son of God is used metaphorically in Jewish literature in the sense of a beloved servant of God, or a Prophet (Deut.14.1; Exod. 4.22; Gal. 3.36), but Christians gave it a literal connotation (Luke 20-36; Matt. 5.9, 45, 48). The Holy Qur’ân repudiates this idea of son-ship in any physical sense, and gives five arguments against it, three in this verse and two in the following verse 2:116-117: Allâh is Holy and Free from such relationships, and He is limitless in His Glory. He is far from any imperfection such as would be implied in the necessity or even possibility of having a progeny. He is the Originator of the heavens and the earth without depending upon any matter or pattern. In addition, when He issues a decree it comes to be. Although primarily the Jews are addressed in this chapter, Christian doctrine is simultaneously rejected.

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

2:124 Here the Jews are reminded that their deprivation of prophethood conformed to the promise given to Abraham, which contained a condition that such of his descendants who defied Gods commandments would be deprived of the promised favour (Gen 17.9-14). This covenant necessitated the appearance of a Prophet in Arabia, and that the seed of Ismâ‘îl and Isaac were to be equally blessed (Gen 12.2-3). Muslims sent the Blessing of Allâh on Abraham and on his progeny both from Isaac and Ismâ‘îl (see also Genesis 15.4-5; 16.10; 17.2-6,8,10; 18,20).

وَإِذْ جَعَلْنَاالْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ

2:125 In this verse, promises were made to Abraham about the House (Al-Bayt الْبَيْتَ) that would be made into a place of reward مَثَابَةً لِّلنَّاسِ and a Center where people shall gather. The House and, for that matter, the town (Makkah) will be places of peace and security. The world has seen the rise and fall of empires since the dawn of history but the peace of Makkah has never been disturbed. The religious centers of other faiths have never claimed this, and have in fact never enjoyed such peace. Jerusalems history is the living proof of it. Centers of other religions such as the Hindu Haridwar of Venares or the Golden Temple of Sikhs in Amritsar, India, were scenes of bloodshed. No alien conqueror has ever shed blood in Makkah.

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

2:126 When Abraham offered this Prayer, no town existed there. Abraham prayed for a place of security and peace. In fulfilment of this Prayer, the town of Makkah arose and has since remained a place of peace and security (بَلَدًا آمِنًا). The place was in a desert, and Abraham asked for all kinds of fruits –both spiritual and actual for its inhabitants. Allâh accepted his Prayers when He said, “And on him too who disbelieves I will bestow favours for a little while” وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا. Makkah always witnessed the fulfilment of Abrahams Prayers, for both believers and the disbelievers.

و وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

2:127 Abraham was not the founder, but only the rebuilder of the House he raised on the existing foundation. These words inform us that a previous structure existed already. The Holy Qur’ân tells us of Abrahams Prayer in the following words: “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by the sacred House” (14:37). From this verse, it also becomes evident that a “sacred House” existed before Abraham arrived. Elsewhere the Holy Qur’ân speaks of the House as the first House founded for the good and worship of humankind (3:96). Diodorus Siculus Sisley (60 BC) speaking of the region now known as Hijâz says that this place was “specially honoured by the natives,” and adds, “an altar is there, built of hard stone and very old in years to which the neighbouring peoples throng from all sides.” These words surely refer to the Holy House at Makkah. Ibn ‘Abbâs says it was a ruin of stones, the floodwaters passed from its right and from its left (Bukhârî).

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

2:129 This Prayer of Abraham was fulfiled in the person of the Holy Prophet (pbuh). History shows how the Holy Prophet (pbuh) combined in his person the four characteristics mentioned in this verse. The Holy Prophet (pbuh) is reported to have said, I am the Prayer personified of Abraham (Jarîr). This Prayer and its beauty are aptly introduced in the argument here.

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

2:130 Istafainâ-hu اصْطَفَيْنَاهُ means we made him pure from all dross (see in Bahr al-Muhît), we chose him (Tâj). Its root is safuwa صفُوَ – to purify. One of the titles of the Holy Prophet (pbuh) is Mustafa – the Purified and the Chosen one.

وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

2:132 Religion is of two kinds; the religion chosen by the Supreme Creator and the religion that originates in the minds of the created beings. Abraham informs his sons of the religion chosen by the Supreme Creator in the words, “Allâh has chosen for you the Faith” إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ. The word al-Dîn الدِّينَ – the Religion in this verse bears the definite article of al to specify that the religion is the one established by Allâh. We are told elsewhere: “The true religion accepted by Allâh is Submission (Islam)” (3:19). The Holy Qur’ân has laid down the principles of Submission (- Islam). Our Submission is our actions according to those principles. These Commands were put into practice by the Holy Prophet (pbuh) for our guidance.

وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

2:135 Hanîf حَنِيفً is derived from hanafa حَنفَ, which means to lean, incline, turn away from error to guidance, incline to the right religion, stand firmly on one side, leave a false religion or turn to what is right. In pre-Islamic times, this term had a clearly monotheistic connotation and was used to describe a person who turned away from sin, worldliness and dubious beliefs, especially idol worship. Before the advent of Islam, there was a school of thought known as hanîf who openly avowed Unitarianism as their faith, which they professed the religion taught by Abraham. These few earnest people were averse to idolatry and were believers in One God. They did not find solace and satisfaction in Christianity or Judaism. At the time of the Holy Prophet (pbuh), they included Zaid Ibn Amr bin Nufail, ‘Umar’s uncle, a renowned poet and the chief of Taif. Many instances of the use of this term can be found in the works of pre-Islamic poets such as Umayyah ibn Abî Salt and Jarîr al-Aud. The word hanîf is of Arabic origin, and is not derived from the Canaanite or Aramaic word hanpa or hanfa whose literary meaning is “one who turns away” (Lane; Tâj; Râghib; Zamakhsharî).

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

2:136 This verse also relates the cosmopolitan nature of Qur’ânic teachings. All Prophets of Allâh and all revelations coming from Him must be accepted; no distinction is to be made between one Prophet and any other. The Holy Qur’ân recognizes the Prophets of the Jews and the Christians, and the Prophets of all the other nations. The Jews think that God revealed the truth only to the Israelites; The Christians think that the truth was revealed only to Jesus; The Hindus believe that God revealed the truth only to the sages of India and the Zoroastrian thinks that the truth was revealed to Zoroaster alone. It is a merit of Islam that it is the only major religion that recognizes the Prophets of all countries and of all nations, and of all times.

صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

2:138 Sibghat صِبْغَةَ is derived from Sabaghaä and means to dye, colour, baptize, dip, immerse, and assume the attribute, hue, mode, nature, code of law or religion. In the Holy Qur’ân the Attributes of Allâh and His code of law is called Sibghah Allâh صِبْغَةَ اللَّهِ (2:138). This word has been used here as a hint to Christians that the baptism with water does not change a person. It is Takhalluq-bi-Akhlâq تخلٌق بلاخلاق – the adoption of God’s Attributes and the broad principle of faith that brings about real change in the mind and character. It is through this Islamic “baptism” that a new birth takes place. According to Arabic usage, on occasions when it is intended strongly to induce a person to do a certain thing, the verb is omitted, as in 2:138 and only the object is mentioned. Therefore in the translation of that verse, one must add a verb such as khudhû خذوا meaning to assume or adopt. (Lisân; Tâj; Râghib; Zamakhsharî).

سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

2:142 The weak-minded among the people السُّفَهَاءُ objected to the change in direction of the Prayer. Here two arguments are given for the change of direction. Allâh says, even though to Him belongs the east and the west لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ (cf. 2:115), no other place can equal the power this place exerts in the heart of worshippers and believers, and no other place can diminish its Power, and by making His own House the direction of Prayers, Allâh desired to guide humankind to the right path leading to Him. Although great honour is given to the Ka‘bah , no worshipper worships the Ka‘bah with its pile of stones by facing it. Instead, they worship the Lord of the Ka‘bah .

وَكَذَ‌ٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًالِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّالِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

2:143 The companions of the Holy Prophet (pbuh) and his true followers are called here ’ummatun wustâ أُمَّةً وَسَطًا, meaning the middlemost and exalted community, a community that keeps an equitable balance between extremes (Lisân).

While at Makkah, the Prophet (pbuh) used to pray before the southern wall of the Ka‘bah , facing north, to face both the Ka‘bah and Jerusalem. In Madînah he continued to pray northwards in the direction of Jerusalem. Sixteen months after his arrival at Madînah, verses 142-150 of this chapter were revealed. These verses established the Ka‘bah as the al–Qiblah الْقِبْلَةَ – the only direction of ritual Prayer. This verse and those that immediately follow give reason for this.

The first is to “distinguish him who follows the Messenger from him who turns upon his heels إِلَّالِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ . Na‘lama نَعْلَمَ should mean we might distinguish and not so that We know. Allâh is al-‘Alim – the All-Knowing, so He stands in no need of knowing. The roots of Na‘lama are ‘Alima عِلمَ and ‘Ilm علْم, meaning knowledge. However, when it is followed by the particle min من, as here, it means to distinguish one thing from the other (see Bahr al-Muhît). Then He says, “And this [change of al-Qiblah] is indeed a hardship except for those whom Allâh has guided aright”. The rightly guided recognize that whatever physical structure is represented by the Qibla, it is only a symbol for its Owner, who is God, and therefore do not attach any meaning to the structure itself. Caliph ‘Umar(rz) recognised this, and even wanted to crush the black stone (hajr aswad), but then he kissed it instead in order to follow the Holy Prophets example.

Allâh gives another reason for assigning the Ka‘bah as the Qiblah. He says “It was not Allâh’s purpose that your faith and your worship should go in vain” وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ. So He made Bayt al-Atîq بِالْبَيْتِ الْعَتِيقِ the ancient house (22:29) standing in the mother of cities –Umm al-Qurâ أُمَّ الْقُرَىٰ (6:92), the navel of the earth (Ibn ‘Abbâs ) and zero point in space (Ibn al-‘Arabî), His own house where the worshipper can look at it without veil. He made it the heart of existence (qalb al-Wajûd). Its history is older than all histories, its place precedes all geography, and it contains some sublime untold Divine secrets. In choosing this pile of stone as a place for His house and designating it as the place where His creatures should direct their faces in their Prayers Allâh instituted a decree for humankind and raised these stones in significance for the purpose that our faith and our worship should not go in vain.

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

2:144 The Muslims are enjoined to turn their faces to the Ka‘bah while saying their ritual Prayers. However, if in certain circumstances it becomes difficult to turn ones face to the Ka‘bah or to keep it turned in that direction, one can still say his Prayer, because, “He is with you wherever you may be”وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ (57:4) as it is impossible to assign His presence to one place. The Holy Prophet (pbuh) was seen once saying his Prayer while riding on the back of a camel. A sick person may say his Prayer facing any direction that he may find comfortable.

الْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

2:147 This verse does not suggest that the Holy Prophet (pbuh) doubted the Truth given by his Lord. فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ, but should be correctly translated as “You will never be of those who doubt”, with the word lâ لا used for negation. Moreover, the true servants of Allâh are being addressed here.

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

2:151 This is the reference to Abrahams Prayer (cf. 2:129).

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

2:158 Al-Safâ الصَّفَا and al-Marwah الْمَرْوَةَ are two low outcrops of rocks situated in the immediate vicinity of the Ka‘bah . These rocks were the scene of Hagars suffering. Distraught with thirst and fearing for the life of her son Ismâîl, Hagar ran between the two rocks in search of water, looking for some caravan. While doing that she fervently prayed to Allâh for help. Finally, her reliance on Allâh and her patience were rewarded by the discovery of a spring still in use to this day and known as the Well of Zamzam. It is in remembrance of Hagars rigorous trial and her faith in Allâh that these outcroppings of rocks have come to be regarded as symbols of faith and patience, and are now part of circumambulations by the faithful.

A circuit of these rocks was also performed in pre-Islamic days. An idol called Usâf was placed on Safâ and one called Nâilah was placed on Marwah. The pagan Arabs who came to Makkah for their pilgrimage used to touch these idols and pay them homage. Because of this the people of Yathrib (as Madînah was then known) were averse to going to these hilltops (Bukhârî). Some earlier Muslims were also reluctant to go to these sites, which in their view were associated with idolatry (Râzî). The verse dispels these doubts.

وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ

2:163 In the statement: “And your God is One God, there is no other, cannot be and will never be One worthy of worship but He” the word Ilâha إِلَـٰهٌ is in its infinitive noun, or the basic form of the verb (masdar مصدرor jumlah ismîahجملة إسمية ), and expresses verbal motion containing all the three tenses of past, present and future. As an infinitive, the word should be taken without limitations of time, space, or circumstances. English grammar does not allow sentences to be formed without a verb, but in Arabic, this is possible. Such sentences without a verb are called jumlah ismîah. The advantage of such sentences is that they are not controlled by the present, past or future tense. They are highly appropriate for describing a permanent attribute of a thing or a person. Thus, the words express the infinity of the Deity in the past, the present and the future. The wordsلَّا إِلَـٰهَ إِلَّا هُوَ are often simply translated as “There is no God but He”, however this is not sufficient (Mughnî).

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ

2:177 The verse contains the fundamentals of faith and the principles of ethics and morality. Without faith, real morals cannot be developed. Caution is advised to the believers that they should not fall into the trap of only performing the outward ceremonial aspects of their religious duties. Simply turning ones face towards the east or west is performing acts of Faith without the spirit behind the act.

Misȃkîn مَسَاكِينَ is derived from sakana, meaning to become still, silent or motionless. A Miskîn مسكينis the one, who is in a state of lowliness, submissiveness, humiliation, poverty, disgrace or wretchedness, or a person who is physically or mentally weak or disabled, or one who has learnt a profession but has been prevented from practicing it (Lane, Tâj, Lisân). Yatîim يتيم is generally translated as orphan, but it should mean a person left alone to himself without due care, including, but not limited to, a child without a father.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَ‌ٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَ‌ٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

2:178 This verse contains the basic principle of Islamic civil law, which necessitates the awarding of proportionate punishment to all offenders without any distinction of race, trait, or origin. The duty of punishing the culprit does not rest on the family of the victim but, as the plural form ‘alaikum عَلَيْكُمُ indicates “on you”, meaning the governing authority. Individuals cannot take the law into their own hands. The words used in the verse are of a general nature and apply to all offenders. The punishment must be carried out, unless pardoned by the relatives of the victim or the pardon is brought with the sanction of the competent authorities. The heirs of the victim are given the option to forgive of their own free will, without any pressure, and under circumstances that are calculated to lead to the improvement and betterment of social conditions. This verse clearly implies that the death penalty is not a necessity.

The Jewish law of perfect retaliation is greatly modified in the Holy Qur’ân (cf. 5:45). It is obvious that life for a life would not correspond in every case to the requirements for equity, peace and justice in a society. There are differences between premeditated murder, and murder under extreme provocation, culpable homicide, manslaughter, reckless endangerment, accidental killing and so forth. This has been made clear for instance in 4:92, where legal retribution for unintentional killing is dealt with. Whatever the status of the guilty person, he is to be punished in a manner both appropriate and proportionate to the crime. The words “the freeman for the freeman “does not mean that a freeman should not be punished for the murder of a slave, or that a woman should not be put to death for killing a member of the opposite sex. This verse describes a particular case. If a free man is the murderer, he himself is to be punished, and if a woman murders a man, then she is to be put to trial. These particular cases are described in order to abolish certain pagan customs; according to these, when determining punishment, the sex and the social status of the murderer and the murdered person are taken into consideration. The pagans used to insist—in certain cases where the person to be punished was of influential descent—upon the execution of someone other than the convicted person. Thus the Holy Qur’ân eliminated these excesses that related to the pre-Islamic customs of retaliation. The companions of the Holy Prophet (pbuh) also agreed that a Muslim could be put to death for the murdering of a non-belligerent disbeliever (Jarîr). This law is based on the principle that if one life is lost, society should not waste other lives in retribution; at most, let the law take a maximum of one life under strictly prescribed conditions and with the cessation of any further private vengeance or tribal retaliation. The decision of the authority is to be respected (cf. 4:59)

The word Qisâs قِصَاصُ -“equitable retaliation “is almost synonymous with musawât مساوات – making a thing equal to another thing. Here it is making the punishment equal or appropriate to the crime, a meaning rendered in the translation as equitable retaliation. Fil Qatlâ فئ قتلئ refers to matters of killing in general. The words “but as for him who has been granted any remission by his brother” فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ indicate that the infliction of capital punishment is not obligatory. It is important to note that where the Holy Qur’ân speaks of pardon and remission, it uses the word brother instead of referring directly to the heirs of the murdered person or to the authorities concerned. This is to invoke brotherly feelings and sentiments so that a more lenient view can be taken of the offence.

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

2:179 Qisâs الْقِصَاصِ “equitable retaliation”, described in the preceding verse is the guarantee of social peace. The objectives of Qisâsare the protection of life and social security, not revenge or harassment. It is notable that while speaking of Qisâs the Holy Qur’ân is addressing “the people of pure and clear wisdom” (أُولِي الْأَلْبَابِ).

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

2:180 Khairخَيْر denotes much wealth or considerable wealth (Kashshaf, Baidzâwî). The verse under comment refers to bequests made in favour of individuals or charitable organisations, not legally entitled to a share in the testators property. In a will, such bequests should not exceed one third of the property (Bukhârî), this being the utmost limit to which the testator can exercise his discretion. It does not refer to bequests made in favour of legal heirs dealt with in 4:11-12; each part operates in its own sphere and draws strength from the others. The perusal of the verses 4:11-12 shows clearly that they recognise the validity of any additional will that may have been made. For evidence that the law of making an additional will is not abrogated by the verse 4:11-12, one may refer to the verse 5:106. The revelation of the verse 5:106, where the calling of witnesses at the time of making a will is enjoined, was clearly after 4:11-12.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

2:183 Fasting has been made obligatory for all Muslims. It has thus become one of the five fundamentals of Islamic practice. The verse refers to fasting in general, and not the month of fasting. Fasting is an exercise of self-discipline and has multiple purposes. It makes a person realize that if he can abstain from that which is otherwise accessible and available, he can abstain from the evil ways, which are forbidden by Allâh. Fasting has a powerful purifying effect on the mind and makes one realise through personal experience how it feels to be hungry and thirsty, and thus gain a real appreciation of the needs of the poor. It habituates a person to the suffering of tribulations and hardships; finally, it awakens a living consciousness of the existence of God, and it is an expression of love for the Creator. Verse 2:186, which follows, informs us about the real purpose of fasting and the reward we may receive for obedience to this Divine injunction. The verse also refers to the fact that the institution of fasting is found in all significant world religions, as well as in past religions that no longer exist.

أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

2:184 Yutîqûna-hû يُطِيقُونَهُ is derived from tâqa طاق meaning to be able to do a thing, to possess strength, capacity and power to do a thing. Tâqa is also used to refer to strength that is just barely sufficient for a certain task; or a strength with which a thing can be done with difficulty and trouble. A strength that is sufficient for the task set for it. That is the reason why the word Tâqat طاقت strength, is never used to express the Power of Allâh, instead the word Quwwat قوٌة is used. The words Tataww‘i Khairan تَطَوَّعَ خَيْرًا – extra good, are used in this context to refer to extra fasting apart from the obligatory act required during the month of Ramadzân, or an extra charity in lieu of being unable to fast.

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

2:185 Formerly, the name of this month was Nâtiq, which was changed to Ramadzan رَمَضَانَ by the Muslims. The root meaning of Ramadzan is excessiveness of heat and burning. According to Shawkânî, Ibn Asâkir and Mûsa Ibn Mardawaih the word Ramadzan conveys to us the idea that fasting burns away the sins and produces in the heart the necessary warmth of love for the Creator. Those who are on a journey, or who are weak or ill, and are not allowed to fast for the prescribed days of the month of Ramadzan, are already mentioned in the previous verse. This injunction is repeated in this verse. It is imperative and not permissive. “Allâh wishes facility for you” يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ also refers to places and cases, which are exceptional and rare, where the days and the nights are long, or where there is no periodic appearance of the moon at the beginning of the lunar month such as in countries near to the poles of the earth. The Companions asked the Holy Prophet (pbuh) about their Prayers in a day which extended to half a year or a month. The Holy Prophet (pbuh) is reported to have said that they should measure according to the measure of their regular days (Dâ’ûd).

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

2:186 The verse mentions the real reward of fasting; Allâh answers our prayers and supplications and brings us closer to Him.

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ

2:187 This metaphor describes the rights and status of women, and the object and significance of marriage. A wife and husband provide mutual support, comfort, protection and embellishment. As garments (cf. 7:26 and 16:81) hide our nakedness and any physical defects that need covering, so do a husband and a wife hide the weaknesses and faults of each other. Just as our clothes give comfort and protection from heat and cold to our body, husbands and wives also find comfort and protection in each others company. As apparel is a gracing beauty and an embellishment of the body, so are wives and husbands to one another. Imr al-Qays, a famous poet of classical Arabic alludes to clothing as symbolizing love and union.

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ

‘Âkifûn عَاكِفُونَ are those who sit in I‘tikâf إعتكاف. To sit in I‘tikâf is one of the recommended acts of worship of high merit. It consists of retiring to the mosque during the last ten days of Ramadzan, devoting oneself exclusively to remembering Allâh, and not leaving the mosque except for essential needs. I‘tikâf is not possible if one is not fasting or if it is done outside the month of Ramadzan. It commences on the 21st day of Ramadzan, after the Morning Prayer.

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

2:188 Besides the primal physical needs of a human being, which are apt to make him greedy, there is another greed – the greed of wealth. The purpose of fasting is not accomplished until this other greed is restrained. If we fail to understand, it is as if we have not learned the full lesson of self-denial through fasting.

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَمَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

2:189 The aim of this verse is to curb superstitions. When the Muslims heard of the great blessings of the month of Ramadzân, superstitious ones desired to know the special blessings of other months. They were told that what is essential is worship and obedience to Allâh, which can be performed in any month and for that times (mawâqît مَوَاقِيتُ) are not relevant. The verse contains a reference to another superstitious practice of the Arabs. When Arabs of the time of the Holy Prophet (pbuh) left their homes for pilgrimage, then if for some purpose they had to come back to their houses, they did not enter them from their front doors but climbed into them from the back walls (Bukhârî).

Similarly, there was another widespread superstition. When someone was unable to attain an important objective, he would not go into his house by the main door but would enter it from the backyard and continued to do so for a year (Râzî). By citing the superstitious behaviour تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا, the Holy Qur’ân disapproves of such meaningless practices, as there is no virtue in them. All virtue proceeds from righteousness (taqwâ). Doors (abwâb أَبْوَاب) are a means of access or means of attainment of a thing (Tâj). Thus, the expression entering a house through its door is used to denote a proper approach to a problem. Baidzâwî says in explanation of this verse, “No virtue lies in tackling problems from the wrong end; it lies rather in being God-conscious. Tackle a problem from the right end and take Allâh as a shield (taqwâ) so that you may attain your goal.” At the death of the son of the Holy Prophet (pbuh), there was a complete solar eclipse, which the Muslims took as a sign of heavenly mourning. The Holy Prophet (pbuh) disapproved of this superstitious idea, and at once delivered a sermon explaining that an eclipse was independent of the birth or the death of any person. There are similar other verses aimed at curbing superstitions (cf. 6: 143-144).

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ

2:190-193 These verses enjoin Muslims to fight those who fight against them, and some limits are mentioned. Fighting is allowed until persecution and oppression (fitnatun الْفِتْنَةُ) ceases. Fitnah فِتْنَةُ is persecution, seduction from any faith by any means, mischief, fighting, or sowing dissension (Lane; Tâj; Râghib). Other conditions for fighting are further clarified in 22:39-41. Verses from chapter 22 related to warfare, and were the first verses that gave Muslims permission to take up arms in self-defence. The Holy Prophet (pbuh) had to fight three major battles during his lifetime. The first was the battle at Badr, where a poorly equipped party of 313 Muslims confronted a force of 1,000 Makkan warriors (cf. 3:122). The second was at Uhad, a hilltop three miles north of Madînah, three years after the and twelve months after the defeat of Makkans at Badr. The Makkans attacked Madînah with 3,000 soldiers, including two hundred cavalry and seven hundred mail-clad veterans. The Muslims defended with 1,000 men and women, only two horsemen and one hundred men in armor. The Muslims suffered losses at Uhad but not a defeat, as some western historians have suggested. The Makkans did not achieve their goal and left Madînah without finishing their task.

The period after the Battle of Uhad was a period of great hardship for the Muslims. The instinct of self-preservation impelled the Muslims to take appropriate precautions, indulging in many small engagements and skirmishes with their enemies. The third big battle was the Battle of Ahzâbأحزاب – Battle of trenches. In this battle, Jewish clans from Khaiber allied with the Makkans and other Arab tribes. A large army, estimated between ten and twenty-four thousand, was brought together in the 5th year after the Hijrah to attack Madînah from all sides. In addition to this, the Jewish tribes residing inside Madînah also changed loyalties.

The Muslims defended their city by digging ditches. The account of this event is contained in chapter 33 verse 9-27. Because to the treachery of the Jewish tribe of Madînah, the relationship between the Jews and the Muslims became strained (3:110-118). This community was a source of perpetual danger inside Madînah, and the attack on Khaiber by the Muslims was in retaliation to their conspiracies. These events are mentioned in the Holy Qur’ân and are historical facts. They illustrate that war was only waged in self-defence during the time of the Holy Prophet (pbuh). Nowhere in the Holy Qur’ân can one find any command to spread the faith by force. Waging war against peaceful people to expand influence or territory is not allowed. The war sanctioned here was a necessity arising out of self-defence. When looked at carefully, the permission to fight under the conditions mentioned in these verses and the verse 22:39-41 is a service to humanity.

لشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ

2:194 The sacred months mentioned in this verse were those in which the Arabs observed the cessation of all hostilities. It was also during these months that the Hajj (pilgrimage to Makkah) was performed. As this chapter deals with the injunction relating to the fighting, the question relating to the sacred months is appropriately dealt with here. The message here is that if your enemies are determined to prevent your rectification with force and persecute you, then fighting is permissible during the holy months.

وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

2:195 The defensive wars required financial resources, so the Muslims are told here that they should contribute to the war funds.

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ

2:196 The prescribed Muslim Pilgrimage (Hajj) takes place once a year in the month of Dhul Hijjah, whereas ‘Umrah عمرة, a pious visit to Makkah, may be performed at any time. In both theHajj and the ‘Umrah , the pilgrims are required to walk seven times around the Ka‘bah and seven times between the hilltops of Safâ and Marwah. In the course of Hajj they must also attend the gathering on the plain of Arafat on the 9th day of the month Dhul Hijjah. This constitutes the culmination of the Hajj. The pilgrims are required to remain on that plain until the sun sets. The multitudes of pilgrims then move back in the direction of Makkah, stopping overnight at a place called Muzddalifah and then at Mina for two, three or four days. Irrespective of whether they are performing a Hajj or only an ‘Umrah , the pilgrims must enter into the state of Ihrâm إحرام until the end of the pilgrimage. “Till the offering reaches its destination” means, according to Râzî, the time of sacrifice and, in this case, the conclusion of the pilgrimage. Tamatt‘u تمتٌع relates to an interruption of the state of pilgrimage (Ihrâm) during the time between the completion of an ‘Umrah عُمرۃا and the performance of the Hajj. The pilgrim who takes advantage of this is obliged to sacrifice an animal or fast for ten days. In tamatt‘u, after the performance of the Hajj, the pilgrim no longer remains in the state of Ihrâm.

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ

2:197 Since the Hajj takes place in one particular month, namely Dhul Hijjah, the use of the plural form “months” indicates its annual recurrence.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ

2:198 ‘Arafât عَرَفَاتٍ is the name given to the valley to the east of Makkah about nine miles from the Ka‘bah. Pilgrims stop here in the latter portion of the ninth day of Dhul Hijjah, and this stop marks the culmination of the Hajj. Al-Mash‘ar al-Harâmالْمَشْعَرِالْحَرَامِis the name given to a small hillock in Muzddalifah about mid-way between Arafât and Minâ, six miles from Makkah. The name is a compound of Mash‘arمشعرmeaning the place of perception, or means of perception and knowledge, and al-Harâm الحرام meaning “sacred”. At this place, the Holy Prophet (pbuh) said his evening (Maghrib) and his night (‘Isha) Prayers, and offered a long Prayer before the rising of the sun. It is a place specially meant for meditation and Prayer during the Hajj.

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ

2:199 Some Arab tribes, particularly those living in Makkah, such as the Quraish and the Kanânah, did not to go to Arafat, but stopped at Muzddalifah. They considered going to ‘Arafât as beneath their dignity.” From where people proceed” مِنْ حَيْثُ أَفَاضَ is meant to correct this mistake, and specifies that the rites are the same for all, and no special privileges are given (Bukhârî). The rituals of Hajj are well known.

فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

2:200 It is significant to note that in the words “Our Lord! Grant us all things in this world” the word Hasanâ حسنۃ (what is good) is missing. This is the supplication of the people who are only after worldly gains with no care for the Hereafter.

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ۚ

2:203 The “appointed days” أَيَّامٍ مَّعْدُودَاتٍ are the three days following the day of sacrifice, and are called the days of tashriq, or the days of beauty and brightness; these are the 11th, 12th and the 13th days of the month of Dhul-Hijjah.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

2:205 When some people are given authority and power “they create chaos and lawlessness”, and “they destroy the tillage and the stock” (- Harthحَرْثَ). Harth indicates the upsetting of family life, damage to the social fabric, and widespread moral decay.

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

2:208 Kâffâh كَافَّةً is derived from kaffa كفٌ – to withhold, desist, refrain from, or keep back. Kâffâh expresses wholeness, entirety, or completeness. Kâffâh كَافَّةًis used in the sense of repulsing the enemy completely until peace is restored. It may also mean restraining one self and others from sin and digression (Râghib). In the verse, the believers are told that truth cannot be established unless they enter into Kâffâh كَافَّةً. Here both meanings are correct.

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

2:210 The form of speech has been changed here from the second to the third person, and addresses humankind in general and disbelievers in particular. We are told that by desisting from belief and making mischief they are invoking Divine punishment. However, Allâh, out of His limitless Mercy, will send to them raining clouds. Rain symbolizes mercy and Revelation that will come in the form of Divine guidance. The word Ghamâm الْغَمَامِ- the shadows of the clouds, is used to indicate both mercy (7:160) and punishment (25:25).

According to some commentators, this verse also contains an indirect reference to the battle of Badr; wherein 313 Muslims were facing an army of 1,000 well-armed Makkan warriors. Heavy rain the night before the actual fight made the ground slippery for the Makkans who took positions at the upper level of a hillock, which erased the tactical advantage of their position. Here rain symbolizes Divine help (cf. 2:30) in the form of angels. In this battle, the angels inspired the believers with courage and filled the hearts of the disbelievers with fear (8:9-11).

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

2:215 Khairخَيْر refers to considerable wealth acquired through honest means (Lisân, Tâj). This wealth is to be spent only after meeting the needs of the family and other dependents, and it is to be spent freely without compulsion (cf. 2:180).

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ

2:216 Western historians allege that it was for the sake of plunder and for spreading Islam by force that the Companions of the Holy Prophet (pbuh) were keen to take up arms. The fact is Companions were too few to carry out any armed struggle against the considerable forces that were bent upon their destruction. It is told here that the “fighting was hard upon them” (وَهُوَ كُرْهٌ لَّكُمْ – cf. 2:190-193). They were conscious of their weakness and could not dare to think of wars for any reason other than self-defence. Kurhun كُرْهٌ is something was hard and difficult, troublesome, or painful (46:15); it does not mean repugnant. The statement means to suggest that for the few Companions, the fight was not an easy undertaking (kurhun كُرْهٌ); it was financially painful, with extremely high risks of losing their lives, families and/or properties (cf. 2:256).

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ

2:219 Khamrالْخَمْر is any intoxication that clouds, obscures or covers the intellect (Tâj, Qâmûs). It should not be understood that the Holy Qur’ân only prohibits the use of intoxicants in a quantity that clouds, obscures or covers the intellect (Dâ’ûd 25.5). While dealing with the subject of war the Holy Qur’ân fittingly turns to the subject of intoxicants and games of chance, both are related to burdens on the society and taxes on gambling and alcohol have in the past been levied to help finance wars. Islam declared both those practices unlawful because “their harms are greater than their advantages” وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا. The negative social and consequences of alcohol and drug use and gambling addiction are well known.

وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ

2:220 Wars inevitably leave orphans and widows; the injunctions regarding their care are mentioned here.

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ

2:223 This verse is an eloquent testimony to the dignity of the language in the Holy Qur’ân while discussing the relationship between a man and a woman.

وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

2:227 Talâq طَّلَاقَ is an infinitive noun from talaqa طلق meaning she was left free to go her way; this is the case when a woman separates from her husband. The word thus signifies the dissolution of the ties of marriage (Lisân, Tâj). Though divorce is allowed in Islam, there are still many safeguards against its misuse. The Holy Prophet (pbuh) said, “Of all things which have been permitted, divorce is the most hated by God” (Dâ’ûd).

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَ‌ٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

2:228 Pregnancy and menstrual discharge are important in determining the period of waiting before a divorced woman can remarry. The statement وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ – “men have place above them” is added simply to show that as regards to domestic affairs, men are given the prime responsibility. The Arabic word darajah درجة is translated here as meaning“ to have a place above”. This word is derived from daraja درج and means rank, dignity, or degree that can be different (Lisân, Tâj). These words do not nullify the rights mentioned in the previous passage; neither do they place men in a position of holding governing or ruling authority over women. Because men differ from women in some respects such as physical strength, they have special obligations towards the family. Women excel over men in bringing up children and other family affairs. As far as legal rights are concerned, women have their rights “similar to their obligations and these rights are to be given to the women in an equitable and just manner” وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ. The rights are to be further defined by the constituted authorities (cf. 2:229) and are also discussed in verse 4:34 of the Holy Qur’ân

الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ

2:229 All authorities agree that this verse relates the right on the part of the wife to obtain a divorce. Such a dissolution of marriage is called khul‘a خُلع. khul‘a literally means “to release”. It is a divorce arranged on the initiative of the wife, which is her right. The case of Jamîlah, wife of Qais bin Thabit provides a good illustration of the exercise of the right of khul‘a by a woman. She demanded khul‘a, which was given to her, but she had to return to her husband the orchard he had given her as a gift at the time of marriage (Bukhârî; Nayl al-Autâr 7/34-41; Bidâyah 2/54-57). The words “if you also fear”, refer to the constituted authorities who can intervene in the matter of an unjust divorce.

When a woman is divorced twice by the same husband, a third pronouncement of divorce makes it final and irrevocable. The husband cannot remarry her until she has been married to another man and then divorced. The verse abolishes the immoral custom of halalah حلالة or temporary marriage.

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰوَقُومُوا لِلَّهِ قَانِتِينَ

2:238 Wustâ وُسْطَىٰis a comparative form, and means the best, most excellent with reference to a place or degree (Râghib). The verse should correctly be translated as “be watchful over the Prayers and over the most excellent Prayer.” The excellent Prayer is that in which both the external form and the spirit of worship are carefully observed. In the Hadîth, the latter afternoon Prayer (‘Asrعصر) is spoken of as Salât al-Wustâ الصَّلَاةِ الْوُسْطَىٰ (Bukhârî). This name may have been given to it because, from the point of view of everyday business, this is the busiest part of the day and hence the most difficult moment to observe Prayer in the most excellent form and spirit. The subject of Prayer is interpolated here between injunctions to marital life. In accordance with the system prevailing throughout the Holy Qur’ân any lengthy discourse dealing with social laws is almost invariably followed by a call to Allâh.

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

2:239 The five daily ritual Prayers constitute the most important worship in Islam. ‘Umar bin Khattâb(rz) related that he heard the Holy Prophet (pbuh) saying, “Prayer is a Gift from Allâh, so accept it. ”Ibn Mas‘ûd said, “I asked the Holy Prophet (pbuh), which deed is dearest to Allâh? He replied: (Ritual) Prayer at its proper time and in its proper manner.”(Bukhârî; Abû Muslim). Abû Hurairah reported Allâh’s Messenger as saying, “What do you think if there is a stream at the gate of your house and you take bath five times a day, will there be left any dirt or filth on your body?” The Companions replied, “No, nothing of the filth and dirt”. On this the Holy Prophet (pbuh) observed, “So is the similitude of five Prayers” (Bukhârî; Abû Muslim).

According to the present verse, there are no circumstances in which a Muslim can neglect his ritual Prayers, even when he is in a state of extreme fear or danger. He has the flexibility to perform them while lying down, or riding, or in any other state when formal Prayer with its proper gesticulations is not possible. The subject of ritual Prayer during times of danger and fear has been dealt with in the Holy Qur’ân in two more places. Verse 4:101 describes the possibility of the shortening of Prayer at times of journey and trouble. Verse 4:102 deals with Prayer performed in congregation. As ‘Âishah(rz) said, “At the beginning, while the Holy Prophet (pbuh) was still in Makkah, Prayer was prescribed as consisting of two Rakat. After the Messenger of Allâh emigrated to Madînah it was adjusted to four, in Zuhurظهر (the noon Prayer), Asrعصر (the afternoon Prayer) and ‘Ishâ عشاء (the night Prayer); however, while traveling it was left according to the original prescribed form of two Rak‘ats (Bukhârî; Abû Muslim). Ibn ‘Abbâs said, “Allâh has prescribed the Prayer by the tongue of your Prophet as four Rak‘ats while in peace and at home, two when traveling and one when in danger” (Bukhârî; Abû Muslim). Ibn ‘Umar said that Allâh’s Messenger established the practice of praying two Rak‘ats when traveling, constituting a complete observance and not an abbreviation (Ibn Mâjâh). The shortening of Prayer as mentioned in 4:101 does not mean reducing the prescribed number of Rak‘ats, but the quality and time of Prayer (Ibn Kathîr). Descriptions of as many as fourteen different methods of Prayer in times of danger and fear are to be found in the sayings of the Holy Prophet (pbuh). In these accounts, the circumstances leading to the shortening of Prayer were different each time.

مَّن ذَا الَّذِييُقْرِضُاللَّهَ قَرْضًا حَسَنًا

2:245 According to Zajjâj, Qardzقْرِضُ is an act for which a reward may be expected (Râzî, Lisân, Tâj).

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ

2:248 Tâbût التَّابُوتُ refers to the heart that is the storehouse of knowledge, wisdom, and peace. On at least five occasions in the Holy Qur’ân, descent of tranquillity سَكِينَةٌ is mentioned, and in each case the recipient is the heart. أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ would mean that there will be descent of tranquillity from Allâh during the reign of Tâlût.

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ

2:249 Tâlût طَالُوتُ means a tall one, a man with controlling authority. It is an attributive title. According to the Hebrew Bible, Saul (שָׁאוּל, Šāʼûl طالوت‎, Ṭālūt) was the first king of the united Israel. He was anointed by the Prophet Samuel and reigned from Gibeah. He was succeeded by his son-in-law David. The Holy Qur’ân refers to him with the title Tâlût – The man of controlling authority. The Bible calls him a mighty man of valor (1-Sam 10.23) or a warrior, general and wielder of authority. According to some commentators, the allusion is to Gideon (Judges 6-8).

وَلَمَّا بَرَزُوالِجَالُوتَ وَجُنُودِهِ

2:250 Jâlût الِجَالُوتَ is also an attributive title meaning a person who is unruly and who attacks and assaults others. In the Bible, the corresponding name is Goliath (1- Sam 17.4).

وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ

2:253 The word Rûh al-Quds بِرُوحِ الْقُدُسِ – the sprit of Holiness, is always used in the Holy Qur’ân in the sense of Divine Revelation and Mercy (cf.:16:102); Rûhروح is not a part of Allâh’s Attribute but His Command (17:85).

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ

2:256 Al–Dîn الدِّينِ is religious law, faith, or religion (cf. 3:19). Ikrâh إِكْرَاهَ is derived from kariha meaning to be unwilling, feel aversion, be disagreeable, or against ones will. Ikrâh إِكْرَاهَ is to compel a person to a thing against his will; Ikrahun is compulsion. “There is no compulsion of any sort in religion”لَا إِكْرَاهَ فِي الدِّينِ is a clear injunction. The enforcement of “Religion” (al-Dîn الدِّينِ), refers to the enforcement of its laws; the so-called “Sharî‘a Laws” against the will of its subjects. Such enforcement is against the very spirit of this verse. A state has its constitution, and its laws and the violation of those laws carries the risk of punishment. However, when a state enforces a law in the name of religion of Islam, it is called the “Sharî‘a Law”. According to this verse, its violation cannot be punished because it becomes a religious compulsion. Allâh says there should not be any religious compulsion. Here is a strong point to reflect for those who want to install punishable “Sharî‘a Law”.

Similarly, conversion by force means to confess Islam without being convinced in heart. This brings the person into a state of hypocrisy (cf. 2:8). It is not possible that the Holy Qur’ân denounces hypocrisy (cf. 2:9-10) but allows forced conversion. The Holy Prophet (pbuh) conformed fully to this principle on all occasions whenever he overpowered his foes. When he entered Makkah victorious, he told them, “This day there is no reproof against you. Go! You are free.” It is reported by Ibn Ishâq that one of the Ansâr of Madînah had two sons who were Christians and would not accept Islam. He came to the Holy Prophet (pbuh) and asked whether he should force them to accept Islam. It was on this occasion that this verse was revealed.

Going astray from the right path is ghayya الْغَيِّ. If there is no compulsion in matters of religion, there cannot be any punishment for ghayya الْغَيِّ. This verse is frequently quoted but seldom understood. Ibn Athîr, while commenting on this verse, sums up its meaning in the following words: “You do not need to force anyone to accept Islam and follow its rules, as it is so manifest and clear, and arguments and reasoning in its favour are so powerful and convincing that there is no need of any force. Whosoever receives guidance from Allâh, opens his breast to the truth, and possesses the wisdom to understand the arguments in this Book will accept it voluntarily. And if a person is so blind as not to see any reason, his acceptance of Islam is useless.” This message is also supported by verse 10:99 that states, “And if your Lord had enforced His will, those who are on earth would have believed one and all”. There are other verses in the Holy Qur’ân, which convey the same message (cf. 18:29; 26:3-4; 76:3; 6:105; 17:7).

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ

2:258 Yuhyî يُحْيِي and Uhyî أُحْيِي are derived from hayya ÏéY and has a broad meaning (cf. 2:260). King Nimrod and his people worshipped the sun. When the king said to Abraham he could give life and bring about fertility and cause death and desolation based on his powers as regent, Abraham advanced the argument, “Allâh surely makes the sun rise from the east, so you should make it rise from the west.”فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ. Yumîtu يُمِيتُ and Umîto أُمِيتُ are words derived from mâta مات meaning to die or pass away. They are sometimes used in a sense imparting distress, grief, spiritual death (2:260; 14:17), or the fall of nations (2:43). The sayings of Jesus in 3:49 and 5:110 should be understood in the metaphoric sense of giving life to the spiritually dead. In a similar metaphoric sense, the words “He brings dead earth into life” (2:164; 29:63) are to be understood. In 14:17 the word takes on the meaning of “torment”. In verse 39:42 it is used to describe a state of sleep, either physical or spiritual.

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَـٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

2:259 This verse is an allusion to the rise and fall of nations. A difficult and confusing portion of the Bible (Ezekiel. 37.1-10) is explained here, and an illustration is presented from later Israelite history as to how “dead” nations are raised to life (cf.: 2:260). This verse is a reference to Ezekiel’s vision (Ezekiel Ch.37). The Holy Qur’ân usually dispenses with words showing an incident to be a vision when either the context or the nature of the incident or a reference to earlier history makes it clear that it was a vision and not an actual event (cf.12:4). The statement here, “Allâh kept him in a state of death for a hundred years, and then he raised him to life”, does not mean that Ezekiel was physically dead and then rose to life again. His reply, “I may have stayed a day or a part of day” also indicates it was his vision. The words, “Now look at your food and drink, they have escaped the action of time, and look at your donkey too” also clearly point to visionary nature of his experience; there would have been no spiritual reason for Allâh to keep a donkey alive for a hundred years. Imâm Râzî says that this incident relates a vision of a Prophet Ezekiel. Ezekiel was a Prophet to the Israelites who were in the state of captivity and great plight following the invasion of Jerusalem in 599 BC (Kings 24.10).

The Prophets always pray for their people. In response to Ezekiel’s Prayers, the Lord showed him a vision in which he had died and remained dead for a hundred years and then came back to life (Râzî). A Prophet represents his people (cf.65:1) and the death-like slumber of a Prophet signifies the death-like sleep of his people. Allâh informed Ezekiel, through this vision, that his nation, that of the Israelites, would remain in a state of captivity and “lifelessness” for a century, after which a new life would be granted to them, and they would return to their city of Jerusalem. The statement “restoring the destroyed and dead town to life” can only mean to make it spiritually alive. In 538 BC, the Persians conquered Jerusalem. Cyrus allowed the Israelites to return to their homeland and, in the year 537 B.C., gave them permission to rebuild their temple. The temple was eventually finished in 515 B.C. (Ezra 6.15); it took another 15 years for the scattered and captive Israelites to settle back in Jerusalem. In total, this period extended from 599 to 500 B.C.

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ

2:260 This verse provides yet another illustration in a beautiful parable of a difficult subject relating to life and death, the rise and fall of nations, spiritual guidance, and how human nature is prepared and in a position to receive Divine guidance. In the first instance, this verse relates the difference between imân إيمان (faith) and itminân إطمينان (being at peace). In the former state, one believes that Allâh can do a certain thing, while in the latter one actually receives confirmation that the act will be done in a certain way as promised. The evidence of actually seeing or experiencing something is of a higher degree than the evidence of just hearing about it.

Tuhyî تُحْيِي – “you give life”, is derived from the root hayya حْيِي and means “to give life” (cf. 21:30), “to live”(cf. 19:31), “be alive”, “fertilize the earth”(cf. 2:164; 29:63), “bring to life”(cf: 50:11), or “rise to life after physical or spiritual death”(cf. 2:28; 6:95; 19:15; 10:31). The root hayya in its 28 forms is used in the Holy Qur’ân 190 times. Mostly it is used in the broader sense of bringing the spiritually dead to life (cf. 2:28; 2: 259; 10:31; 6:95).

Five times a day in all mosques throughout the world, there is a call to Prayer in the following words, Hayya ala-Al-Salât حيٌ علئ الصلاة and Hayya ‘ala-al-Fallâhحيٌ علئ الفلاح . Here hayya does not mean “come to life” in a physical sense, nor does it mean, “come to Prayer”, as most people understand. In these words, there is a call to come back to a life that can only be a spiritual life. Al-Hayyi ألحي is the name and the attribute of Allâh.

Al-Mawtâالْمَوْتَىٰ is derived from mâtaمات meaning to die, die away in fire, to burn out, become still (wind), cool ones anger, cool ones passions, be obsolete, or to exert ones self to the utmost (Istamâta lahû إستماتئ له). Mautâ موتthus means death, swoon, madness, being about to die, or to spiritually dead. Maut موتَ or death, is of many kinds, just as life hayyaحيٌ , is of many kinds. The decay of strength and vigor of the senses, of the faculty of growth and generative faculty of human beings, animals and of vegetables, of the power of expression, of the sense of taste, touch, of imagination, perception,apprehension, disorientation of the generative faculty, ignorance, grief, sleep, and expiation are examples of maut (cf. 2:260; 57:18; 6:123; 50:12).

The word Surrصرٌ when derived from Sâd ص, Wawو, Râر with waw as the central root letter, means to attach to a thing or incline towards it, particularly when it is used with the proposition ilaإلئ . An example of usage isأرئ لك إليه صرٌة – “I observe that you have an inclination towards him and you love him” (Sihâh, Muhkam, Qâmûs, Zajjâj, Zamakhsharî, Lisân, and Tâj). In modern psychological terminology, it means programming, shaping behaviour, or conditioning. Great lexicologists agreed that the word Sur used here is the imperative form of Sûrr, which means “made to incline, made to attach” (Lisân, Tâj). “Cutting into pieces” is not the significance of this word, and would make the verse meaningless (Râzî, Zamakhsharî). Ibn ‘Abbâs is also of the opinion that Sur-hunna فَصُرْهُنَّ is in the sense of amil-hunna إملهنٌ – “make it incline”. Juz جُزْ has the meaning of a part, a piece, or each one of them. In the verse, it means putting each separate bird on a separate hill and not placing portions of the minced meat there. The number four signifies the four directions, north, east, south, and the west.

The story of cutting the birds into pieces and mincing their meat is absurd and makes no sense, nor is it traceable to any authority. This is a wrong understanding of the verse. The word Tâirالطَّيْرis derived from târa طار meaning to fly, flee, or hasten to do a thing. The Tair is the one who soars in the higher spiritual spheres (cf. 3:49; 5:110; Râzî, Qâmûs, Maydanî, Tâj, Lisân). The answer to Abrahams question, “How do you give life to the (spiritually or physically) dead?”كَيْفَ تُحْيِي الْمَوْتَىٰ is answered with this beautiful parable. Through the parable of the birds, Abraham is made to realize how Allâh controls the destiny of nations and how He guides the spiritually dead who then fly to higher spiritual spheres. The capacity for receiving guidance is inborn in human nature. Abû Muslim Khurâsâni says, “If a human being is able, as he undoubtedly is, to train birds in such a way as to make them obey his call, then it is obvious that Allâh, whose Will everything obeys, can call the spiritually and physically dead into life by simply decreeing, Be! ” (Râzî).

The three verses (2:258-260) have one thing in common: they speak of “rising to life after death”. The use of the word “death” also stands for spiritual death, and rising to life is a spiritual awakening. Rising to life after death is accomplished through the Prophets with the aid of Divine Revelation (symbolized by rain); thereby the dead earth comes to life again. When the dead earth (the people) receives rain (by listening to the Divine messages of the Prophet), the grains sprout. This symbolism is explained in verse 261 of the Holy Qur’ân more clearly. Similar symbolism is applied to the day and the night (cf. 3:27).The death of a Prophet in a vision signified the spiritual death of his people. That a Prophet remained dead for a hundred years is an allusion to the spiritual degradation and death of his people, and that after every hundred years, Reformers (“Mujaddidin“) are sent to awaken the people from their spiritual slumber. In Islamic spiritual history, these Mujaddidin are well known (see also 10.11; 10:47). The mention in ahâdîth of the advent of “Mahdi” is also to be seen in this context.

يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ ۚ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ

2:269 The injunction regarding spending of wealth is based on wisdom (see also 2:261).

الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَ‌ٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ

2:275 Ribâ الرِّبَا means to increase, grow, augment, (financial) interest, usury, any addition or increase in capital fixed before its investment. Usury and interest is not trade, “Allâh has made trade lawful and made interest unlawful” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا . The earliest mention of Ribâ in the chronology of Qur’ânic Revelation appears in 30:39. The Holy Qur’ân draws a distinction between trading الْبَيْعَ, Ribâ, and Dayn دَيْنٍ, which is a loan without interest. If labour does not bring profit, the capitalist should share in the losses along with the labourer. There can be Tadâyan تداين (cf. 2:282) – an interchange of borrowing and lending in money, but without involving usury.

The subject of usury and interest is introduced as a continuation after mentioning charity. An economic system that is not based on interest and usury promises prosperity. Interest increases disparities in wealth and eventually leads to economic unrest. It encourages belligerent nations to borrow money beyond their capacity, and makes them economically ever more dependent on others with little hope for progress and prosperity.

يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ

2:276 Sadaqât الصَّدَقَاتِ is the plural form of Sadaqa صدق meaning to remit in charity or forgo. It has also the means to speak the truth or prove true. Allâh said, “Allâh annuls usury and interest and makes alms and charity grow”. Charity reflects the broad basis of human sympathy, whereas usury and interest annihilate all sympathetic affections. “Allâh annuls usury and promotes charity” is to be read in connection with verse 2:269: The Prophet (pbuh) said, “On the Day of Resurrection Allâh will ask: Where are the things you gave to those who asked you in My name? The servant will point to insignificant objects. Allâh will then say, Are you ashamed to appear before Me with these valueless alms you gave? You knew you were going to appear before Me. Then Allâh will say, I have pardoned you because of a beggars request and the joy you gave him. I have made your alms grow. Allâh will then show the alms given by the servant that have become larger than the Mount of Uhad” (Bukhârî).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُمبِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ ۚ

2:282 Tadâyan تداين (to transact) is derived from dâna دان, which means to lend or to give a loan. Its noun form is dayn دَين. The word has other meanings, such as to have a good or bad habit, to requite, recompense, judge or honour. Its noun is dîn دِين. Tadâyan covers any transaction based on credit, whether it is a direct loan or a commercial negotiation without involving usury. Tadâyan is permissible whereas usury is not.

In the statement “from amongst your men”وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ the word “your” indicates that the witnesses should not be strangers but be known persons residing in the same locality and circle. The words “such as you approve as witnesses” point to the idea that the witnesses, whether men or women, must be able to understand the transaction and be easily available if the need for a witness arises. They should be respectable and reliable persons and enjoy the confidence of both parties.

Although, women in many societies do not take much part in business, and in the past, they were not permitted to function as witnesses, this privilege is now given to them. “But if there be no two males (available), then let there be one male and two females, such as you approve as witness (فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ) does not mean that a single woman is not capable of giving evidence or that her testimony will be counted as half against the testimony of a man. Neither is the significance of the verse that the evidence of two female witnesses is required before a case can be decided.

The men of that time did not give weight to the evidence of a woman and considered her evidence as weak. Here, she is permitted to bring another woman witness in such circumstances. She is given the privilege to bring another witness to confirm, support and strengthen her own evidence. In the patriarchal societies of the past, courts did not accept women as witnesses. Under this Qur’ânic injunction, the patriarchs unwillingly had to accept women as witnesses, but they tended to degrade their evidence by alleging that woman is forgetful or untrustworthy, so her testimony should carry less weight. In such a situation, the woman is given the right to bring another woman to support her witnessing. This is what is meant by the words: “so that if either of the two women forgets [as alleged by the men] then she may remind [testify or support] the other تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ . This privilege is not given to men.

Patriarchs, in fear of losing a case that might otherwise result in an advantage for them, created hindrances that prevented witnesses from supporting the woman, or even denied her this right outright. “Let the witnesses not refuse (to give evidence) whenever they are summoned” (وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ) is also a warning to those who refused the right of the woman to call another witness to support her case. It must be emphasized that this is a privilege that can be used, it is not required.

‘Âishah(rz) is the sole witness and narrator of many actions of the Holy Prophet (pbuh) referred to in collections of the Traditions (Ahâdîth) and she bears testimony to hundreds of his sayings. Her testimony was never questioned, nor was objections rose that her testimony is the testimony of a single woman. Similarly, there were other female Companions of the Holy Prophet (pbuh) who gave testimony as to his actions and sayings. In some cases, such as regards fostering, the testimony of women is preferable to those of men. Cases may also be decided on circumstantial evidence as well, which may be sometimes stronger than the evidence of witnesses; for example, Josephs innocence was established on circumstantial evidence (12:26-27). Verses 275-281 were among the last revelations made to the Holy Prophet (pbuh) (Bukhârî).

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِننَّسِينَا أَوْ أَخْطَأْنَاۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

2:286 “Allâh charges no soul but to its capacity.”لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ; means that Allâh does not impose on any person religious obligations beyond that persons faculties and scope. This is an argument against the Pauline notion that religious law is a curse because it is impossible to practice at the same level by all. The commandments of Allâh are intended to be applicable with due regard for human limitations, and the judgment shall be rendered accordingly. The words: “It [the soul] shall be paid for that which it has done [of good] and against it who has incurred [evil deliberately]لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ is a refutation any doctrine, like the Christian, of atonement. Kasabat كَسَبَتْ denotes the doing of good deeds, and iktasabat اكْتَسَبَتْ means to incur evil deliberately. Deliberation requires a greater effort and exertion on the part of a person who commits evil (Lisân). A person will be rewarded for good deeds even if they are done casually and without any effort, while he can only be punished for his evil deeds if they are committed deliberately and with effort. It is because of this concept that nisyân نسيان forgetfulness or lapses, and khatâ خطاء mistake or error, are not punishable by Allâh as they lack intention or the motive that is necessary for awarding punishment.

Isr إِصْرًا is a burden that restrains one from motion or the burden of sin, as sin also hampers spiritual progress (Râghib). Isr also means not to make one responsible for acts that caused no harm to others thus not justifying severe punishment for a sin (Tâj, Râghib). “Lay not on us the burden as you did lay upon those before us” لَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَ refers to protection from being disobedient and breaking Allâh’s covenant. Difficult, complex and detailed religious obligations, similar to those of Jews, may become a cause of disobedience. “Our Lord! Charge us not with the responsibility which we have not the strength to bear”رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ , here the servant is asking for Allâh not to place on him those heavy duties and responsibilities that are difficult to fulfil, and at the same time asking not to make him culpable for acts that caused no harm to others. Sin, in this context, should not be understood as an act that causes actual harm to other people. Instead, this burden is personal and spiritual, Isr refers to those sins that do not actively harm others, and thus do not justify severe punishment, Isr are a class of burdens that cannot ever exceed a believers capacity to carry, and thus do not require severe punishment.

“Overlook our faults and grant us protection and have mercy on us” وَاعْفُ عَنَّا وَاغْفِرْ لَنَا here ghafarغفر (protection) means to cover, hide, conceal, protect, or suppress a defect. As Barmawî explains, ghafar is of two kinds, either protecting a human being from the commission of sin, or protecting him from the punishment of a sin that he has committed (Qustalâni). All the Prophets of Allâh laid emphasis on istighfârإستغفار. The Holy Prophet (pbuh) said, “I implore Divine Protection – istighfâr at least seventy times each day, and you people are not better who have been excused of this practice of Istighfâr (Bukhârî). The Divine Attributes Ghâfirعافر, Ghafûrعفور and Ghaffâr عفٌارare from the same root and mean “one who protects us from committing sins and faults and passes over our sins and faults” (Nihayah). Istighfâr is a way for the believers to protect themselves from the evil consequences of their deeds and suppress their weaknesses. Satan invites us to indulge in evil and do things that are foul and obscene (2:169; 2:268; 24:21), while Allâh promises us maghfirat (2:268: 5:9: 24:26: 48:29) and places a veil between the sinning believer and his act of indecency and disobedience to protect him. In Allâh’s maghfirah there are in fact two veils: one is the veil He covers the believer in to protect him from the evil consequences of his disobedience in this world; the other is the one He will cover him with in the life hereafter and use to protect him from the Fire. An example of the protection of the first veil is given in verse 2:268, where the believer is protected by repelling the scourge of poverty – fuqrفُقر (poverty). The second veil is the result of the Divine Grace of Mercy (Rahîmîyyat), meaning that the Rahîm Allâh has Himself taken the responsibility for protecting His servant and has shown him the way that leads to His protection (33:4).

The words: رَبَّنَا لَا تُؤَاخِذْنَا إِننَّسِينَا أَوْ أَخْطَأْنَاۚ “Our Lord! Take us not to task if we forget or [if] we make a mistake” imply that no severe punishments apply to the involuntary transgressions (khatâ خطاء) or forgetfulness (nisyân نسيان). Allâh imposes on every soul only that much religious burden which it has the capacity to bear (cf. 2:233; 6:152: 7:42: 23:62) and He desires to bring ease to His servant if even this appears difficult (65:7-8). If no reference is made to an injunction by either the Holy Qur’ân or Sunnah al-‘Ibâdiyah سنٌة العباديه, then the injunction does not have the status of Divine law (sharî‘a). Moreover, the Divine laws are imposed only on persons who are capable of accepting such obligations. The Holy Qur’ân reminds us of this repeatedly (2:233; 6:152: 7:42: 23:62). Every person carries the burden according to his or her capabilities and capacities, and these vary according to intellect and power of reflection. “Our Lord! Lay not upon us the burden [of disobedience]”رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ remind us of our limitations.

With the words, “as You laid upon those before us”كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا the Lawgiver intends to lessen the burden of religious prescriptions by reiterating warnings about what the Jews did with their laws. Because of this, we are not obligated to follow any religious laws promulgated before ours, despite the fact they were authentic sacred laws of that community, and we do not accuse such laws to be false.

The imitation of the habits of the Holy Prophet (pbuh) (Sunnat al-‘Âdîyatسنٌة العادية ) is not mandatory (wâjib واجب); if it were, it would be the heaviest or impossible burden for the Muslim community. The Holy Prophet (pbuh) was a man of feelings: he smiled and he showed his displeasure. He worked to sustain his family, he walked and travelled on the back of camels, he fought with a sword. Sometimes he wore his hair short and other times so long that it touched the ground when he was in a state of prostration (sajdahواجب ). We are not obliged to follow such of his habits. We are only expected to follow the commands that he explicitly gave us to obey (Sunnah al-‘Ibâdîyatسُنٌة العبادية). Blind conformity (taqlîd تقليد) to the opinion of the “men of knowledge”, or scholars of religion and Muftis, dead or living, is not permissible in matters of Divine laws (sharî‘a). Their opinion is permissible only if they have a clear and strong support in the words of the Holy Qur’ân. Their opinion can be accepted based on ijmâ‘ إجماع–consensus of the Companions of the Holy Prophet (pbuh). The rule of ijmâ‘ was applied when there was no clear statement to be found on a particular issue in the Holy Qur’ân or the religious practices of the Holy Prophet (pbuh). There were very few issues where such decisions were made, and these instances are well documented in the Books of Traditions. ijmâ‘ إجماعproduced in later Muslim societies by later Muslim scholars do not have the status of Divine law (sharî‘a). Nor is it permissible to call a Muslim state law a sharî‘a law. No sharî‘a law can be made on the basis of personal opinion (al-Raiy’ الرائ), or on the opinion of the scholars or leaders in power unless they are based upon a clear evidence from the Holy Qur’ân. The validity of sharia law should also be questioned if it has no support from the Sunnah al-‘Ibâdîyya as exemplified by the Holy Prophet (pbuh) and not his cultural habits. If these rules are not followed, the personal opinions (qiyâs قياس) of so-called “scholars” will lead to an infinite number of religious laws and prescriptions.

3. CHAPTER سورة آل عمران

The family of Amran (‘Imrân)

(Revealed after Hijrah)

The chapter derives its name from verse 33: “Truly Allâh chose Adam, Noah, the family of Abraham and the family of Amrân (Imrân)”. Imrân was the father of Moses and Aaron, the progenitors of the family from which Mary and Jesus originated. The chapter is also known by the names of Al-Amman الامن “the Peace”, Al-Kunz الكنز “the Treasure”, Al-Istighfâr الإستغفار “the Seeking of Protection”, Al-Tayyabah الطٌيبة “the Pure” and Al-Zahra الزهرة “the Bright one.” These names throw light on the subject dealt with in this chapter.

There exists a direct connection between this chapter and the preceding one, as the two together are called “Zahrawân زهرَوان “the two Bright ones”. Like the previous chapter it begins with the words Alif Lâm Mîm آلم. Whereas Al-Baqarah البقرة dealt primarily with the beginning of revelation and errors committed by people who followed the earlier revelations, with particular reference to the Jews, the present chapter deals with dogmas that attribute divinity to a human being. Its verses refute strongly the erroneous beliefs in the sonship of God. It is because of this that the Divine Attributes of the All-Knowing (Al-‘Alîm العليم)is embedded in the abbreviation Alif Lâm Mîm; cf. 2:1). Attributes of “The Ever-Living” (Al-Hayî الحيٌ) and “The Self-Subsisting, All-Sustaining” (Al-Qayyûm القيٌوم) follow the Attribute of Al-‘Alîm العليمAll these three Attributes of Allâh refute the alleged “Lordship” of Jesus and contradict the necessity of Allâh having a son.

The chapter also mentions some of the early battles of the Muslims in which they suffered victories and losses. At the end of the chapter there is a prophecy that the Faith chosen by Allâh for the benefit of humankind will suffer set-backs at the hands of powerful non-believers, but finally shall emerge as victorious. The Holy Prophet (pbuh) said, ‘Islam started as a sufferer at the hands of others, and it will, once again, after rising to power, return to the original weak state in which it began and suffer at the hands of non-believers’ (Ibn Mâjah/35.15). The chapter ends with an address to the believers: “O you who believe! Be patiently persevering and strive to excel (the disbelievers) in being patiently persevering, and guard (the frontiers) and ward off evil, keep your duty to Allâh so that you may attain your goal” (3:194).

اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ

3:2 This verse is a part of Âyat al-Kursî (آيات الكرسي) – “the verse of knowledge” mentioned in Al-Baqarah البقرة (2:255). These words are not only a reminder, but also refer to the main subject matter of this chapter that Allâh alone is the Ever-Living (الْحَيُّ) and no human being or any other deity can claim this Attribute. All others raised to a level of divinity are dead. It is only Allâh Who perceives, and under Whose perception none of the perceived things can escape. He is the Self-Subsisting (الْقَيُّومُ). He is the only Existence whose essence would suffice for itself and not be conditioned by the existence of another. Jesus or others raised to the level of divinity remain in need of specific conditions for their existence.

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالْإِنجِيلَ

3:3 Taurâtالتَّوْرَاة and Injîl الْإِنجِيلَ as used in the Holy Qur’ân refer to the Divine Commands revealed to Moses (al-Taurât التَّوْرَاةَ) for his people and the teachings promulgated by Jesus (al-Injîl الْإِنجِيلَ). Fragments of them survive in the received canonical, the Old and New Testaments, and in some other Gospels (Clarke, W. K. L., Concise Bible Commentary. London: Society for Promotion of Christian Knowledge [S.P.CK], 1952).

Taurât التَّوْرَاةَ was the name given to the Book of Moses. Its rendering in Hebrew is Torah The word. Taurât التَّوْرَاةَ is derived from waraä ÔiË meaning to strike (fire) or to kindle fire. Taurât was called so for its reading and acting upon its teachings kindled in the heart the fire of Divine Love. The Holy Qur’ân refers to this in the words: “You must have surely received the narrative about Moses. When he saw a fire, he said to his companions, Stay here, for I perceive a fire creating feelings of love and affection. I hope I may bring you a firebrand from there. Rather I feel that I find guidance at the fire.” (20:9-13)

“Torah” in Hebrew signifies the revealed will of God. According to the Qur’ânic teaching, Moses was a Messenger of Allâh for the people of Israel, who brought the Law (sharî‘a) to his people. The Taurât التَّوْرَاةَ mentioned in the Holy Qur’ân is not identical to what we know today as the Old Testament, the Pentateuch, or the Torah. The Old Testament is a Christian term, and Catholics and Protestants do not completely agree on the number of records to be included in the canon. It is also not correct to say Taurât as “the Pentateuch,” a Greek word meaning “the Five Books.” The Pentateuch are the first five books of the Old Testament, containing a semi-historical and legendary narrative of the history of the Jews, beginning with Adam and ending with the arrival of the Jews in the Promised Land; though a part of the Mosaic Law is embodied in it. The Books are ascribed to Moses, but it is certain that they were not written by Moses, and only emerged a considerable time after Moses. Unfortunately, much of their content has been distorted from the original and many parts have been lost.

Injîl اِنجِيلَ is derived fron najila نجِلَ that means to become verdant, disclose, manifest, or to have large eyes. Anjala means“to pasture (cattle) on herbage.” Just as the Taurât is not the Old Testament, so the Injîl الْإِنجِيلَ mentioned in the Holy Qur’ân is certainly not the New Testament. The Injîl was the preaching and original teachings of Jesus. Their fragments have survived in the Hebrew Canonicals and the New Testament, and in various other scripts such as the Gospel of Barnabas. Modern Christian researchers raise serious doubts on the authenticity of the New Testament. No more than 18% of its contents are original sayings of Jesus. Most of the body of this literature is an odd assortment of texts. None of the Books of the New Testament was intended by their authors to form one of the Canons. They were assembled incongruously as a collection of reports and stories compiled at dates whose exactitude is dubious, some of them many centuries later by people who were unknown, undesignated, and unforeseen in the apostolic age. They are far from being the revealed words of Allâh, and were never meant for publication and distribution as such. Sentences and paragraphs from original versions have been abbreviated and expressions changed. The transmission of the first written version of the collection of the sayings and doing of Jesus was also open to possible modification or embellishment by the next person who copied it. The four Canonical Gospels were only four out of many, of which others have also survived. The final form of the New Testament Canons was determined in the fourth century A.D. by Athanasius and his associates, and then adopted by the Council of Nicaea

The reason Jesuss revelations, his sayings, and his actions were called Injîl in the Holy Qur’ân is that they contained not only good news for those who accepted him, but also gave the glad tiding of the advent of the greatest and last Prophet (61:6). He was described in Jesuss metaphorical language as the coming of the Kingdom of God (Matt.1.15), the coming of the Lord himself (Matt. 21.40), the advent of Paraclete or perikluton (one who consoles or comforts, one who encourages or uplifts; hence refreshes, and/or one who intercedes. “John 14.16) or the Spirit of Truth (John 14.17), among others. This is the meaning of Hudann هُدا “guidance for humankind.” The Holy Prophet (pbuh) said, “The breasts of my Companions are like Gospels.” It means that the breasts of his Companions are repositories of the life history and teachings of Jesus.

In short, the Taurât and Injîl frequently mentioned in the Holy Qur’ân are not identical with what is known today as the Bible, the Old Testament or the New Testament, but refer to original revelations bestowed upon Moses and Jesus. The fact that they are lost and forgotten is alluded to in the Holy Qur’ân (5:14) and other records of history. Their confirmation by the Holy Qur’ân refers only to the basic truth still discernible in the Bible and not to its legislation or to its present text. As they exist now, they afford guidance in some respects but remain a mixture of facts and fiction.

إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ

3:5 This verse is an argument against the “son of God” doctrine. Allâh is not only All-Powerful but He is also All-Knowing. Nothing is hidden from Him, and His knowledge encompasses His entire creation. Lack of knowledge is incompatible with Lordship. Jesus never made such a claim, and “his father in heaven” kept many things concealed from his knowledge. The verse has yet another significance – given that Allâh has the absolute knowledge of everything, He reveals from time to time some of the knowledge of the unseen to his Prophets.

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ

3:6 This verse provides us with yet another argument against the divinity of any human being. Sawwirun صوٌر means, “fashioning”. Sawwirun صَوِّرُ includes detailed formation and the endowment of a child with moral and spiritual faculties. After Allâh brings into existence a body in the womb of a mother, He endows it with the faculties and capacities necessary to fulfil its destiny. It is therefore in the womb of the mother that the foundation of the childs future is laid.

As the formation of the child takes place in the womb, it is also affected by its environment and by the physical and moral conditions of the mother. The reference to the mystery of the birth of a human being prepares us for the mystery of the birth of Jesus. Jesus, whose body, like that of other human beings, was formed in the womb of a woman (Mary), could not escape from being affected by the limitations and failings inherent in a human being, in this case his mother Mary: “She conceived him (Jesus) and withdrew with him to a remote place. The throes of the childs birth (at the time of the delivery) drove her to a trunk of a palm tree” (cf. 19:22-23). This is why in his discussion with the Christians of Najrân the Holy Prophet (pbuh) pointedly referred to the birth of Jesus as an argument against his divinity (Ibn Jarîr). The statement in this verse, “There is not, cannot be and will never be One worthy of worship but He, the All-Mighty, the All-Wise,” has been placed as a natural consequence of the preceding discussion. When it is Allâh who fashions children in the wombs of their mothers, no child born of a woman can claim to be divine (cf. Matt. 24.36).

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

3:7 This verse lays down the principle rule of understanding the verses of the Holy Qur’ân. The Qur’ânic verses can be divided into two categories: The first is the category of Muhkamât مُّحْكَمَاتٌ, “definite and decisive,” in which there is no ambiguity or possibility of doubt. The meaning of the verse is clear, decisive in exposition, firm and stable, secured from change and interpretations (Râghib, Tâj). The words in the verse state clear and concise ideas. According to Ibn Jarîr Muhkamât of a verse are ordinances or statements, which are self-evident by virtue of their wording. They are also the mother, nucleus, source, origin, base, means of sustenance, and support or means of reformation and correction for another verse whose meaning is not clearly understood by the reader. Such verses are called Mutashâbihât مُتَشَابِهَاتٌ. All Qur’ânic verses are basically Muhkam مُحكم, but in some verses the correct meaning does not become evident in the first reading; a second meaning can then be attached to these verses, given that they are open to interpretations. The second meaning attached to them cannot contradict any other verse. A verse remains in the category of Mutashâbihât as long as its meaning remains open to interpretations. The allegorical or the interpretive meanings can be known by referring them to verses that have been termed decisive (Muhkam). The meanings of Mutashâbihât are rightly understood with repeated consideration (Lisân). Only after thorough reading and through prayer, repeated reflections, and Taqwâ تقوئ (nearness to Allâh) do their meanings become evident to those who are “firmly grounded in knowledge” (وَالرَّاسِخُونَ فِي الْعِلْمِ) as the Holy Qur’ân calls them. Here, it must be borne in mind that the two divisions explained above is not between verses of the Holy Qur’ân, but between the meanings to be attached to the same verse, for the whole of the Holy Qur’ân is a Book whose verses are all Muhkam and are made plain (cf. 11:1).

The subject is fittingly dealt with here as a prelude to a controversy with the Christians, who attribute divinity to Jesus and who uphold the doctrine of atonement based on certain ambiguous words and allegorical statements without reference to the fundamental principles. The verse was revealed when a party of Christians from Najrân visited the Holy Prophet (pbuh) in Madînah. It gives the genesis of the later Christian doctrines and explains how the true original teachings became. What caused the corruption of the original Christian faith was that expressions like “son of God,” “Father in heaven,” etc., used metaphorically, were taken literally. This was done clearly against the principles laid down in unmistakable words in the Hebrew Scriptures. Any statement carrying a doubtful significance or one which is apparently opposed to the principle so laid down and apparently endowed with different meanings, must be interpreted subject to the principle concerned. The verse under comment serves four more purposes:

1) It describes how the critics of Islam are always ready to distort their own scriptures and the true Qur’ânic teachings.

2) It provides a firm and trustworthy principle for interpreting Scriptures or other Divine Books in the right manner.

3) It warns Muslims to learn the lesson from the history of the Christians and followers of other religions.

4) It gives us a golden rule for the translation and interpretation of the Holy Qur’ân.

There is no contradiction between the various portions of the Holy Qur’ân. Whenever it is necessary to interpret or to explain a verse of the Holy Qur’ân, which is open to several interpretations, and is not easily comprehensible, the verse should be referred to those portions of the Holy Qur’ân which are similar to the verse under consideration and the meanings of which are obvious. The meanings or interpretations given to them should not stand in conflict to any other verse of the Holy Qur’ân. Thus by reading various passages in the light of each other one can discover the true significance of metaphorical verses that may be open to different meanings.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

3:8 This is the prayer of those who are firmly grounded in knowledge. The more they know, the more they realize how little they know of all the profound Truth of the spiritual world. They also realize that there is no bigger loss than going astray after having found the right path. The prayer is a fitting sequel to the preceding verse. It draws attention to the purification of the heart and intensive prayer that eliminates the error of interpreting any seemingly ambiguous Qur’ânic statement in a manner that is at variance with the nucleus and foundation of the Book. With no ambiguity left, it is clear in meaning and decisive in exposition. “Purification of the heart” is therefore necessary to understand the underlying meanings. The Holy Qur’ân says that only those, who by leading righteous lives achieve purity of heart, are granted true understanding and insight into the real meanings of the Holy Qur’ân (56:79). The verse points out that people often receive a favour from Allâh, which some time later, because of their sins, proves to be an obstacle for them. They misinterpret divine guidance and thus bring about their own ruin, as in the case of some Christians. Muslims are also warned to pay attention to this kind of error. The Holy Prophet (pbuh) while witnessing a dispute over the interpretation of certain verses of the Holy Qur’ân, is reported to have said, “Thus were ruined those who have gone before you. They interpreted certain parts of their Scriptures in such a manner as to make them contradict other parts. However, the Holy Qur’ân has been so revealed that different parts of it should corroborate with one another. So do not reject any truth by making one part contradict the other” (Musnad of ‘Ahmad bin Hanbel).

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

3:9 This verse tells the eventual return to Allâh, when all doubts will be resolved. There is also an allusion in it to the gathering of hostile forces in battle, and to Allâh’s promise to bestow victory on the believers. The verse that follows makes this explicit.

إِنَّ الَّذِينَ كَفَرُوا لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ شَيْئًا ۖ وَأُولَـٰئِكَ هُمْ وَقُودُ النَّارِ

3:10 Some people refuse to embrace the faith of Islam out of fear that this act will bring about financial loss, or endanger their life or the lives of their families. The Holy Qur’ân refutes this idea by saying: لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم “Neither their possession nor their children shall avail them. Nâr نار (fire) generally refers to the fire of hell (نارالجهنٌم), but here it also means the fire of war (نار الحرب) (cf. 5:64). The next verse supports this meaning.

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَاب

3:11 Pharaoh relied upon his resources, his power, and his armies to oppress the people of Moses. In a similar way, a warning is given here to those who oppress Muslims. Dhanb ذنب is an act that has an evil result; it may be a crime, fault, offense, or sin. The punishment due to dhanb refers to the one of this world and the next.

قُل لِّلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ

3:12 This verse is not an allusion to the battle of Badr referred to in the next verse, as it was revealed after this confrontation. Instead, it addresses the opponents of the Holy Prophet (pbuh) in the city of Madînah. Among them were the Jewish tribes of Qunaiq‘a (بنُوقنيقاع), Nadzîr (بنُونضير) and Qurîdzah (بنُوقريضة), as well as the Christians of Ghatfân (غفطان and the hypocrites who were in fact allies of the opposing forces (cf. 2:8). The message of the verse can be extended to later battles that Muslims had to fight. The verse contains a prophecy that these enemies will be gathered and they shall be overcome with Allâh’s help (cf. 3:22).

قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاءُ ۗ إِنَّ فِي ذَ‌ٰلِكَ لَعِبْرَةً لِّأُولِي الْأَبْصَارِ

3:13 The reference here is to the Battle of Badr in which 313 Muslims with few resources inflicted defeat on one thousand armed Makkan soldiers led by some of the strongest and most experienced warriors of Arabia. The battle was fought in the plain of Badr about 50 miles southwest of Madînah and about 150 miles from Makkah, in the third week of Ramadzân and in the second year of Hijrah (cf. 2:190-193). It is stated here to be a sign of Allâh concerning the truth of the Holy Prophet (pbuh), because it fulfilled two prophecies: one contained in an earlier revelation of the Holy Qur’ân (54:47-48), the other in the Bible (Isa. 21.14-17, 42.11; 60.7; Ps.120.5). In addition, it firmly established Islam and largely decided the fate of Arabia. This victory would have been impossible without Divine Will.

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَ‌ٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ

3:14 Some of the pleasures of this world are enumerated here. It is because of their inordinate interest in these worldly things that many have been led astray from the “Right Path” (- Sirât al-Mustaqîm). Islam does not prohibit seeking or benefiting from the good things of the world, but it condemns the actions of those who become engrossed in them and make them the sole object of their life. Elsewhere the Holy Qur’ân refers to those whose efforts are all lost in the life of this world (18:104). The beautifier referred to here is satan who endows the things of the world with the engrossing beauty that monopolizes the attention paid to them (cf. 16:63; 49:7).

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ

3:17Ashârلْأَسْحَار is the plural of saharسَحَر which means the later part of the night. In order to be raised to the level of muttaqîn متٌقين (cf. 3:15), one must implore Divine protection in prayers and worship in the late hours of the night. Ashâr أسحا رalso means the cores of hearts, the inner part of hearts, or simply hearts (Lisân, Tâj). The verse thus has a second meaning: “those who implore Divine protection (istighfâr إستغفار cf. 2:282) in the cores of their hearts. Sâbirîn صابرين is the plural form of sâbir صابر derived from sabara صَبَر and means those who endure patiently, who steadily adhere to commands of God, who restrain from what reason and law forbids, or who restrain from manifesting or expressing grief other than before God (Tâj, Lisân). However, this does not imply that adhering to Allâh’s commandments requires a superhuman act of effort, as “Allâh charges no soul beyond its capacities” (2:286).

لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَ‌ٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ

3:28 With the accession to political power of Islam, political alliances became necessary for the Muslims. This verse embodies the guiding principle that the Muslims should be on their guard against the plots and machinations of the disbelievers, with verse 60:1 giving additional detail and clarity. They are forbidden to take as friends those “who are enemies of Allâh and the Holy Prophet (pbuh) and those who hatch an intention of fighting them,” as well as “those who have driven out the Messenger and the Muslims from their homes” (cf. 60:1). The Muslims are, however, free to contract friendly relations with non-Muslims who are friendly towards them.

ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ ۗ

3:34 This is an allusion to the fact that all Prophets were spiritually linked with one another: they all came with the same fundamental Truth. The verse forms a logical sequence to verses 31 and 32. The word “Adam” has a broad meaning (cf. 2:31). In the following verses some historical aspects from the life of Jesus are given (cf. 19:16-34). As a prelude, the birth of Mary and the parallel story of John the Baptist (Yahya, the son of Zachariah) are mentioned (cf. 19:2-15). John’s (Yahya’s) mother Elizabeth was a cousin of Mary. Mary’s mother was Hanna (Anna or Anne). Imrân was the father of Moses and Aaron, the progenitors of the family from which Jacob, David, Solomon, Mary, and Elizabeth originated (66:12; 20:38; 28:7). Mary is called in 19:28 the sister of Aaron and in verse 66:12 daughter of Imrân.

قَالَ رَبِّ اجْعَل لِّي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ

3:41 Zachariah was simply commanded not to speak to anyone: he was not struck dumb, as the New Testament narrative relates (Luke 1:20-22). The instruction was for Zachariah’s utter self-abandonment to prayer and contemplation. Yahya (John), son of Zachariah, was the Prophet who appeared in fulfilment of the biblical prophecy (Matt. :1, 4:5). The Hebrew form is Yohanna, which means Allâh has been gracious. The name Yahya was a Prophetic name to indicate that he will live long (cf. 19:2-15).

ذَ‌ٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

3:44 The life history of Mary and Jesus was shrouded in mystery and darkness until the Holy Qur’ân clarified their true roles as righteous servants of Allâh, and rejected two other and extreme views: the Jewish view that Jesus was conceived in sin and was an illegitimate child; and the Christian view that he was the son of God.

Mary’s life as narrated in the New Testament casts no light on these subjects; therefore the verse starts with the statement that ‘these are some of the important accounts of the things unseen’. It informs us that the person who took “charge” (يَكْفُلُ ) of Mary (-Zachariah) was chosen by casting quills, as there were many candidates interested in taking Mary in their charge. The person who takes “responsibility”; according to the word “kafalu” (كْفُلُ) used here, is responsible for the child till “nikkah” (Tâj, Lisân). In the Christian terminology, the expression “nikkah” is equivalent to getting married. The verse thus negates the view that Mary never married. “Giving her child to someone in charge in a Closter” was the promise of the Mother of Mary given to God (3:31).

إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ

3:45 What the Angels said to Mary was not from them, but were the words from Allâh. Here kalimatin minhu كَلِمَةٍ مِّنْه refers to a promise given by the All-Mighty Allâh to Mary.

وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ

3:46Al–Mahad الْمَهْد is derived from mahada مَهدَ, meaning to prepare, extend, unfold, or stretch out. Mihâd مِهاد is a resting place that lies spread out, and al-Mahad الْمَهْدِ is a particular spread-out resting place (Thalabî, Mughnî, Asâs). The reference to Jesus speaking in al-Mahad الْمَهْدِ conveys a Prophetic announcement to Mary that her son will be prepared for and endowed with the power of forceful and eloquent speech. It is not correct to understand from the words وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ that Jesus spoke while he was an infant in his cradle.

Kahlan كَهْلًاmeans to be of old and mature age (Thalabî, Mughnî, Asâs). There is a significant difference in the suffix al ال being used before mahad مَهدَ, but not before kahlanõ. “Speaking of Jesus in old age to the people” brings the good news to Mary that her son will reach a mature age, and that Allâh will save him from the plots and enmity of people attempting to kill him. The verb Kallamu كَلِّمُ means “to speak” or “to express”. Kalimatun كلمةٌ means word, expression, saying, assertion, expression of opinion, decree, commandment, argument, news, sign, plan, design, glad tidings, creation of Allâh, promise, that which is said. The announcement of Jesus advent had been made in the Books of the Prophets before him, so when he came it was said, “This is the Prophetic word” and so he was called “a Word of Allâh” (Râzî). According to Tâj al-‘Arûs, Jesus was called kalimat Allâh كلمة اللَّهِ because his words were helpful to the cause of religion of Allâh. This is similar to the person who helps the cause of religion by his values and who is called saif Allâh سيف اللَّهِ (the sword of Allâh) or asad Allâh اللَّهِ اسد (the lion of Allâh). Related words include kalama كَلمَ, the act of speaking; kalâm كلام, a saying, speech, or idea occurring in the mind even if it is not expressed; and takallama تكلٌمَ – to utter a word, or speak.

وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ

3:48 Teaching Jesus the “art of writing and wisdom”يُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ other than Injîl and Torah is the continuation of prophetic news to Mary that her son will be learned and will possess knowledge in fields other than the Torah and the Evangel. Christian history is silent about the life of Jesus after his birth and his youth. Some historians say that Jesus spent of the time of his youth outside Palestine, and that he travelled considerably during his youth, and in doing so he acquired knowledge in many fields, including medicine. “Curing the blind and leprous” and “informing people to what they should eat and what they should store” is also a reference to this aspect of the knowledge of Jesus.

وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ

3:49 The words “a messenger to the Children of Israel” وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ show that the mission of Jesus was confined to the Tribes of Israel. He was not a universal Messenger (Mark 10.5-6; 15.24; 18.11-12; 19.28; Luke 19.10; 15.4; 22.28-30; Acts 3.25-26; 13.46). Paul first put forward the idea that Jesus message was for all the nations of the world. In these verses is the negation of the Christian claim that Jesus came with universal message.

In order to understand the significance of other passages that follow, we must bear in mind that the chief characteristic of Jesus speech was that he spoke in parables and preferred to express his message in allegorical language. This way of talking had been predicted in the previous Scriptures to be the characteristic of his speech (Matt. 13.34-35). If this is kept in mind, the reader will find little difficulty in understanding these passages.

Khalaqa أَخْلُقُ has the meaning of measuring, proportioning, determining or fashioning of a thing, to be apt for a thing, be fit, to behave kindly (Tâj, Baidzawî). In the sense of creating a new being with life, the act of khalq خلقْ has been attributed in the Holy Qur’ân to Allâh alone. This is a point of fundamental importance; in particular, it says that any created being considered by people to be a god, does not and cannot truly create anything as they themselves have been created (16:20; 25:3). Likewise, the groundless notion that the power to create, although the exclusive prerogative of God, might have been temporarily delegated by Him to another is rejected by the Holy Qur’ân (31:9-11). We also find in the Holy Qur’ân, “What you worship apart from Allâh are only false gods, they are the creation of your lies” (29:17). Therefore khalaq خلَقَis used here to signify the measuring, proportioning, determining, and fashioning of a thing (Tâj, Baidzawî). The word was also used in this sense in pre-Islamic poetry.

The mission of Prophet is beyond the need of making real or toy birds, which would serve no meaningful moral purpose (Baidzawî). There is no mention in the New Testament of the so-called miracle of creating birds, as believed by some Muslims to have been performed by Jesus. If Jesus had really created physical birds, it is curious that the New Testament omits to mention it. Such a miracle would have lent support to the claim of the divinity of Jesus. The Holy Qur’ân says, “And the things they call upon apart from Allâh can create nothing. Rather they are themselves created” (16:20). This is the Divine Law, and there is no reason to make an exception to it for Jesus who is also called upon.

A human being is spoken of in the Holy Qur’ân as being created from tîn طين that is clay or mud. Clay or mud is something, which can easily be molded and given a new shape. Being created from al–Tîn الطِّينِ not only refers to the origin of the human being from inorganic particles, but metaphorically it also stands for his humble origin, which can be molded to any form. It also stands for a person who possesses a docile nature suitable for being molded like malleable clay. The word Tair طَيْر (“bird”) is a metonymy for one who soars into the higher spiritual regions (cf. 2:260). Jesus talked in the language of metaphors. When he said, “I determine from clay a bird, and then I shall breathe into it so that he becomes a flier,” to deduce from it that Jesus created a bird from dead clay is not correct. What Jesus meant was that if ordinary people of humble origin, but possessing the inherent power of spiritual and moral growth and development, understood and accepted his teachings, they would undergo a new transformation in their lives. From ordinary creatures at ground level that did not see beyond their physical and material concerns, they would change into birds soaring high into the lofty regions of the spiritual firmament. Thus under the impact of the ennobling teachings and care of their master, the humble fishermen of Galilee began soaring like birds. Here was, no doubt, mere dust, which the messenger of Allâh converted into birds soaring high by breathing the Spirit of Truth into them. We read elsewhere in the Holy Qur’ân that “There is no terrestrial creature that crawls on the earth nor bird that flies in the air with its two wings” but they are creatures and generations like us (6:38). The meaning is apparently that among human beings, there are those who only walk on the earth and do not rise above their material cares and mundane concerns, while others soar into the higher spiritual regions.

The word “bird” used here is also used in the sayings of the Holy Prophet (pbuh) for believers occupying high ranks. He said, “In Paradise the souls of the martyrs will be in the deep interior of green bird(s)” (Abû Muslim). Verse 46:4 rejects categorically the notion that Jesus created birds in the following words: “Do you realize what it is you call on, apart from Allâh? Show me what portion of the earth they have created.” In the words that follow—ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَـٰذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِينَ, “Bring me any Book (revealed) before this or some vestige of knowledge (to confirm your practices) if you are truthful (in your claim)”—the use of words “relics and vestige of knowledge” indicate that human knowledge, science and reason also lend no support to such thinking. The verse also indicates that only the revealed Scripture can form the basis for determining faith.

As for absolving the blind and the leprous, it is evident from the Bible that people suffering from certain diseases (e.g. leprosy) were considered unclean and were not allowed to be exposed to others. Jesus removed the discrimination that afflicted the people suffering from such maladies. Ubri’u أُبْرِئُ “I absolve,” is derived from bera’ برئ meaning, “he was or became clear or free from a thing. “The phrase برئ من الدين ابرئmeans, he became clear of debt; he declared him free from the defect attributed to him; he acquitted him or he absolved him (Tâj; Lane). By using the term ubri’u أُبْرِئُ “I absolve”, Jesus rejects the belief in the reincarnation of souls, a belief originally from Hinduism and apparently in the minds of the people at the time of Jesus. According to this belief, to be leprous, lame, or blind was the result of sins in the previous lives.

Prophets of Allâh are spiritual physicians. They restore sight to those who have lost spiritual vision, hearing to those who are spiritually deaf, and life to those who are spiritually dead (cf. Qur’ân 8:24; Matt. 13.15). Further references to this include “They that need not a physician but they that are sick” (Matt. 9.12), and Jesus message to John the Baptist: “The blind receive their sight and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up and the poor have the Gospel preached to them” (Matt.11.5). The concluding words show that the sick, lame, and blind belong to the same category as those poor in heart. The Holy Qur’ân speaks of the blind and the deaf frequently, but it never means those who have lost the physical senses of seeing and hearing.

The words وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ “And I quicken the dead by the authority of Allâh,” do not mean that Jesus literally brought the dead to life. Those who are biologically dead are never restored to life in this world. Such a belief is opposed to the whole Qur’ânic teaching (2:28; 23:99-100; 21:95; 39:52-59; 40:11; 45:26; see also Tirmidhî, Ibn Mâjah). The use of the description “the dead” and of their being raised to life is used frequently in the spiritual sense (cf. 6:122; 8:24; 35:22). We read in the Holy Qur’ân, “O you who believe! Respond to Allâh and His Messenger when he calls you to that which will give you life” (8:24), and again, “Can he, who was lifeless and to whom We gave life and We provided for him light whereby he moves among people” (6:122). The duty of the Prophets is to bring to life those who are spiritually dead (see also 2:260; 5:110).

قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ

3:52 The word Hawârî حوٌاريused for the disciples of Jesus means, one tried and found to be free from vice and fault, a person of pure and unsullied character, one who advises or counsels or acts honestly and faithfully, or “a true and sincere friend or helper” (Râghib, Tâj).

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

3:54 This verse signifies that the persecutors of Jesus planned to crucify him and put him to death, but he was saved from death on the cross (compare with 5:110).

إ إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

3:55 Ibn ‘Abbâs has translated the word Mutawaffî-ka مُتَوَفِّيكَ as mumitu-ka مُميتك, meaning, “I will cause you to die a natural death” (Bukhârî 65/12). Abû al-Qâsim Mahmûd ibn ‘Umar Al-Zamakhsharî, says that Mutawaffî-ka مُتَوَفِّيكَ means “I will grant thee full leave and cause you to die a natural death, not being killed by any other mean” (Kashshaf). Outstanding scholars and commentators like Imâm Mâlik, Bukhârî, Ibn-Hazm, Ibn Quyyim, Qatada, Wahhâb, Muftî ‘Abduhu of Egypt, and others are of the same view – (see Bukhârî; Chapter on Ba’d ul Khalq; Majm‘a Bihâr Al-Anwâr by Sheikh Muhammad Tâhir of Gujrat; Zâd Al-Ma‘âd by Muhammad Ibn Abû Bakr al-Dimashqî; Durr al-Manthûr by Sayyutî; Tafsîr al-Kabîr (unabridged) by Ibn al Kathîr; and Tafsîr by Muftî ‘Abduhu. This word has been used in no less than twenty-five different places of the Holy Qur’ân, and in these instances the meaning is twenty times “to take away the soul at the time of death.” Only in two places is the meaning “to take the soul away at the time of sleep,” but there the qualifying word “sleep or night” has been added (6:60; 39:42). According to Lisân al Arab, the expression tawaffah-Allâh means, “Allâh took his soul or caused him to die.” The Holy Prophet (pbuh) said, “Had Moses and Jesus now been alive they would have followed me” (Kathîr). In some traditions, he even fixed the age of Jesus at 125 (lunar) years (Kathîr). Not a single instance from the Holy Qur’ân, from the sayings of the Holy Prophet (pbuh) or from the Arabic literature, can be cited to show that this expression can be used in any other sense than that mentioned above. Some modern translators have defined a different meaning to the one above while translating this verse. However, according to Fath al-Biyân, those commentators who have tried to put other meanings into the word tawaffî نوٌفي have done so in accordance with their belief that Jesus was transported to heaven alive. The word Mutawaffîka مُتَوَفِّيكَ possesses no other meaning than that of taking away the soul or causing to die (cf. 7:37; 32:11).

The word Râfi‘u-ka رَافِعُكَ, “will exalt you,” is the active participle from rafa‘a رَفَع, which signifies raising, elevating, exalting, or making honourable (Tâj; Lisân, Lane). Where the rafa‘a of a human being is mentioned, it is always in the sense of making him honourable and not in the sense of “raising him to heaven with his body.” The Holy Qur’ân says, “In houses which Allâh has commanded to be exalted” (24:36), and “All good words go up to Him” (35:10). We read about the father of Joseph, wa rafa’a abwaiha (رفع ابويه) meaning, “they raised his parents (in honour and took them to the royal court)” (12:100). “The Mount (of Sinai) was towering above you” (rafa‘a رَفَع; 2:63) and “there are some of them, the Prophets, Allâh has exalted them above the others” (2:253). The Holy Prophet (pbuh) said, “He who truly humbles himself for the sake of Allâh, Allâh would exalt him”. In our daily prayers we pray, Rabbî rafa‘nî ربٌي رفعني – “O my Lord! Exalt me! “No one supposes that in this place we pray for our physical ascension to the heavens. Râzî writes while commenting on this verse that rafa‘a رَفَع is exaltation in degree and in praise, not in place and direction. In addition, the Holy Prophet (pbuh) says that Allâh will, by means of this Qur’ân, ‘exalt some people and humble others’ (Ibn Mâjah). We read about the Prophet Idrîs in the chapter 19, “We [Allâh] raised him (رفعنه) to an exalted position” (19:57), but no translator has ever suggested that Idrîs was physically lifted to heaven.

These examples illustrate, that when the rafa‘a رَفَع of a person is spoken, the meaning is invariably his spiritual elevation. The rafa‘a of Jesus is mentioned in the verse being discussed in reply to the false assertion of the Jews that he was accursed for having died on the cross or of illegitimate birth. Raising a human being in his body to God implies that the Divine Being is limited to a place and time. Jesus himself denied the possibility of his rising physically to heaven: “and no man hath ascended up to heaven but he that came down from heaven, even the son of man which is in heaven” (John 3.13).

The root word waffa وفئ occurs sixty-six times in the Holy Qur’ân and rafa‘a رَفَع more than thirty times. It is a curious fact that some translators systematically adopt the meaning of physical ascension for these words in verses related to Jesus, whereas in other contexts they use different meanings. It demonstrates a lack of integrity on the part of these translators simply because this translation suits their own preconceptions and fancies.

This verse has been linked with the preceding one with the word idh إذ – “When”, and contains a prophecy. It relates to the occasion when Jesus was the object of a plot by Jews to have him crucified and thereby prove him to have died an accursed death. But in the present verse, Allâh says that He will cause Jesus to die a natural death and will exalt him, and free him of the accusations against him, and that his enemies will not be able to kill him on the cross and neither therefore to sully his spiritual reputation.

This verse contains yet another great prophecy (وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ) – Allâh will make the followers of Jesus prevail over those who disbelieve him. The Christians and the Muslims claim to be the followers of Jesus; the Jews are the rejecters of Jesus. Thus according to this prophecy, the Jews will never prevail over the Christians or the Muslims, no matter how hard they try. Either they will always depend on the Muslims or the Christians for their security (cf. 3:112). Not only this, as the following verse (3:56) tells us, the rejecters of Jesus will experience continuous and repeated calamities in this world in the form of persecution, and their punishment will continue in the Hereafter. In verse 3:112, this prophecy has been elaborated on once again. We read there, “Smitten are they (the Jews) with ignominy wherever they are found unless they have a bond of protection from Allâh (the Muslims) or a bond of protection by the people (the Christians, the Romans or the Persians). They have incurred the displeasure of Allâh and have been condemned to humiliation.” The end of the verse along with verse 4:160-161 give reasons for this Divine punishment.

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ

3:59 Adam آدم is derived from adama آدَمَ that means variously human being, man, person, intelligent person, brown man, brave man, civilized person, chief, honest person, kind and polite person, person who is created from different substances, person in possession of different powers, one who enjoys the comforts of life, one who is by nature social, or one who has heirs (Tâj, Lisân, Lane, Râghib). The word also stands for the human race, or humankind. The verse, “The likeness and case of Jesus is as the likeness and case of Adam” is to be taken to correspond to the meanings of Adam آدمgiven above. The verse simply means that Jesus is mortal and there can be no attribution of divinity to him. The words, “Then He said to him, kun fayakûn” كُن فَيَكون – (“Be! and he was”), show that this command of Allâh concerned his (Jesus) death and not his birth, because his birth had already been mentioned in the words just before, namely khalaqahu min turâb خَلَقَهُ مِن تُرَابٍ, “He fashioned him from dust.” The words kun fayakûn كُن فَيَكُونُ in the Holy Qur’ân always appear in connection with death and raising the dead to life on the day of resurrection (6:73; 16:40; 36:83). Thus in the above verse, the words kun fayakûn contain a message that Allâh will cause Jesus to die and will raise him to life on the day of resurrection like other human beings (cf. 6:73; 16:40; 36:83). In this verse and the following verse there is a challenge to Christians who believe in the divinity of Christ to come forward with their proof.

ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

3:61 Nabtahil نَبْتَهِلْ means, he humbled and abased himself, he addressed himself with earnest and energetic supplication, he prayed or supplicated humbly and earnestly and fervently with energy and effort (Tâj). In this verse the “prayer-contest” known as Mubâhalah مباهلة is mentioned. When all other methods of settlement fail, the parties approach God to decide between them with earnest supplication to Allâh to uphold the truth and destroy falsehood; the result is then left to Divine Will and Wisdom. This prayer-contest (mubâhalah) is an extremely serious affair and should be used only in very rare cases. Unfortunately, there are some religious leaders who, being ignorant of the seriousness of such a contest, take it lightly.

The persons addressed here were the members of the Christian deputation from Najrân. Sixty members of this tribe headed by their chief ‘Abdul Masîh, also known as Al-Âqib, met the Holy Prophet (pbuh) to discuss the doctrine of the divinity of Jesus. After long discussions, some of the members of the deputation continued to insist on their doctrine of the divinity of Jesus. It was then that the Holy Prophet (pbuh) invited them as a last resort to join him in a mubâhalah – prayer-contest. The Christian delegation declined to accept the challenge (Bukhârî 64/74). The challenge was given according to the order of Allâh, as the word Qul قل (“Say!”) indicates.

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ

3:64 This verse lays down the basis for creating peace among the religions of the world and promoting religious dialogue. There cannot be peace in the world without peace and understanding between the religions of the world. The followers of different religions and peace-seeking sects are invited to come forward and agree to a premise that is common to them. All major religions assume the basis of Divine Unity, which is therefore common to all; but each religious system then diverges because of its specifics on which the others do not agree. To promote peace and understanding among the world religions the verse tells us we should proceed by looking for a premise that is common among religions. It calls us to a belief free from all additions to Allâh’s Unity—a common and simple belief. The verse is intended to suggest an easy and simple method by which one can arrive at a consensus with no claim of any exclusivity of any religion. The Holy Prophet (pbuh), while writing to Heraclius in the year 6 A.H., used this very verse in his letter (Bukhârî). The common premise then serves as a meeting ground for further religious dialogue.

كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ ۗ

3:93 Israel إِسْرَائِيلُ stands here for the Israelite nation. When they refused to follow Moses into the Holy land, they were made to aimlessly wander in the wilderness for forty years (5:21-26).

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

3:106 Aswadah أسودة means, “clouded” or “his face became expressive of grief or sorrow” (Râghib, Tâj). It is an expression for an unsatisfactory or undesirable condition, failure, or sorrow (Lisân; see also 75:23; 80:39).

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ

3:110 The excellence of a nation lies in what it accomplishes for the good of humankind, its ordinance to do good and its prohibition of evil, and its propagation of belief in one God. These were also the actions of the Companions of the Prophet.

ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِّنَ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَ‌ٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَ‌ٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ

3:112 This verse contains another far-reaching prophecy about the Jews. The history of their community bears eloquent testimony to the truth of this harrowing prediction. In all countries and in all ages Jews have been victims of bitter persecution. They could either improve their condition by accepting the protection of the nation whose subjects they are or by making a pact of security with other people able to give them protection. It is a fact of history that the Jews did not suffer persecution under Muslims as they did under the Romans and the Christians; yet their enmity against Muslims is deep-rooted (see 5:82 and 3:55; 7:167).

3:121-127 The verses refer to the Battle of Uhad which was fought in the third year after Hijrah. After suffering a defeat at Badr, the Pagans of Makkah were determined to expunge their disgrace and annihilate the Muslims in Madînah. A well-equipped army of 3,000 warriors marched against Madînah under the leadership of Abû Sufyân. When the Holy Prophet (pbuh) heard of this, he consulted his Companions. ‘Abdullâh bin Ubayy bin Salûl and certain elderly Companions were of the opinion that they should defend themselves by remaining in the city. The Holy Prophet (pbuh) was also of the same view. However, the majority of his followers were eager to march out of Madînah and meet the enemy in a pitched battle. The Holy Prophet (pbuh) respected the vote of the majority. To meet the danger the Holy Prophet (pbuh) decided to take a defensive position at Mount Uhad, which dominated the city of Madînah some three miles to the north, on the morning on the seventh day of Shawwal 3 A.H. (January, 625 A.D.). As a precaution, he stationed fifty archers on a hilltop in the rear of the Muslim army under the leadership of ‘Abdullâh bin Jubair in case the enemy attacked from the rear. The archers were given the express order not to leave their position until ordered by the Prophet (pbuh) himself. They were expected to remain in place under all circumstances, even if they saw the Makkans fleeing before the Muslims or the Muslim fighters being defeated and killed. In the beginning, the battle went well for the Muslims. The enemy made three consecutive general assaults and was repulsed each time. At last, the enemy wavered; its forces broke and retreated. At this moment, the Muslim archers became lax and disagreed among themselves about the sense of the orders given to them by the Holy Prophet (pbuh). Forty of them disobeyed their leader and left their positions to join in the pursuit and share in the booty. Khalid bin Walîd, who was among the leaders of the Makkan army, took advantage of the weakness created by the archers and attacked with the help of his party of horsemen, killing the few remaining men with their leader ‘Abdullâh bin Jubair. They then attacked the Muslim army from the rear. There was intense hand-to-hand fighting. More than seventy of the Companions of the Holy Prophet (pbuh) fell in the Battle. The Holy Prophet (pbuh) himself received wounds to his head and face. This was nevertheless only a temporary setback for the Muslim army, as Abû Sufyân and his Makkan army thought it more prudent to withdraw. Madînah was saved and the Muslims learned a lesson in faith, constancy, and firmness. Uhad is as much a symbol as Badr in this respect.

إِذْ هَمَّت طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ

3:122 The two parties hesitating referred to in this verse, were the two tribes of Banû Salamah Khazraji and Banû Hârithah of Aus (Bukhârî 64/18).

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ

3:124 This verse refers to the Battle of Uhad in which the enemy attacked with three thousand warriors. The Muslims, poorly equipped and outnumbered, were promised “the help of three thousand angels” to meet the enemy force. The number of angels sent to the Battle of Badr was a thousand (cf. 8:9-10), as the number of the enemy on that occasion was also one thousand. This verse and verse 8:9 inform us of the number of enemies at each of the battles, Badr and Uhad.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ

3:130 All forms of financial interest are prohibited, whether moderate or excessive. The verse under discussion does not mean that interest is permissible at a moderate rate and that only a high rate is forbidden. The words Adz‘âfan mudzâ‘afah أَضْعَافًا مُّضَاعَفَةً are not used here as a qualifying phrase to restrict the meaning of interest, but as a descriptive clause to point to the inherent nature of interest, which continually increases. Individuals and nations alike have been ruined by lending and borrowing large sums of money on interest, leading to foreign interference in their affairs. The position of the verse indicates that war and interest are closely related to each other: interest and the resulting debt is one of the causes of war and instrumental in prolonging it (see also 2:275).

وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ

3:131 Al-Nâr النَّارَ in this verse is the excessive love of wealth (cf. 104:1-7); it is also the fire of war.

وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ

3:143 In the Battle of Uhad the opinion of some of the Companions of the Holy Prophet (pbuh) was that they should meet the enemy outside Madînah in the open field: they said, “We had longed for this day, let us go out to fight our enemies, lest they think we are cowards”. The “desire for fighting the enemy and being slain in the cause of truth” is called a “desire for death.”

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا

3:144 All Prophets are human beings, and they cannot escape death; all Prophets who lived before the Holy Prophet (pbuh) have died; and Jesus is not an exception to this fact. Those Muslims who insist that Jesus is still physically living should reflect on this verse. The verse also lays stress on the essential truth of Islam: even if a Prophet is slain his mission to teach the Unity of God never fails, for this mission does not depend on the life of an individual, however great he may be. Abû Bakr(rz) recited this verse when the Holy Prophet (pbuh) died eight years later and the Prophets (pbuh) companions and followers were extremely distraught by the news of the death of their leader and spiritual guide. It also demonstrates that Jesus Christ was also dead; otherwise, Abû Bakr’s(rz) argument would not have silenced any doubts concerning the Holy Prophets death.

The verse also refers to a situation in the battle of Uhad, when the Holy Prophet (pbuh) was wounded, and the Muslims were suffering casualties. A rumor spread that the Holy Prophet (pbuh) had been killed during the fight. The verse should not be understood to mean that the Holy Prophet (pbuh) could ever be killed in war or at the hand of an assassin. He was promised Divine protection (5:67).

وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ ۖ

3:152 The reference is not only to the general promise of victory and success repeatedly given to the Companions of the Holy Prophet (pbuh), but also to the promise contained in the verses 124-126.

إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ۗ

3:153 According to some commentators, the first “sorrow” mentioned was the dangerous position in which the Muslims saw the Holy Prophet (pbuh), and the second “sorrow” refers to the failure of the archers, stationed at the neighbouring heights to prevent the enemy attack from the rear, to faithfully observe the orders of the Holy Prophet (pbuh), thus denying the Muslims the clear victory.

ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَائِفَةً مِّنكُمْ ۖ

3:154 “Slumber which overwhelmed a party of you” refers to the end of the Battle of Uhad. Abû Talhâ, a Companion of the Holy Prophet (pbuh), said, “I lifted my head on the Day of Uhad and began to look about and there was none among us on that day but was bending down his head as in slumber” (Tirmidhî). Those who had fought a hard fight were visited by sakînah سكينة, meaning a kind of a slight sleep, or “sweet natures nurse.” Slumber here implies calm and quietness, which is a sign of peace and tranquillity (Râghib).

The words مَّا قُتِلْنَا هَاهُنَا “We would not have been killed here”, refer to the statements given by the hypocrites of Madînah who did not take part in the battle of Uhad (cf. 2:54).

إِنَّ الَّذِينَ تَوَلَّوْا مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ

3:155 “Satan’s” influence on human beings is not the primary cause of sin but its consequence.

فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ

3:159 The injunction Shâwiri-hum شَاوِرْهُمْ “consult them” is one of the fundamental clauses of all Qur’ânic legislation relating to statecraft (cf. 42:38). The Prophet selected the place of Uhad to meet the enemy as the result of a consultation, even though his own inclination was different. Like some of his elderly Companions, his preference would have been to meet the outnumbering forces of the attacking enemy inside the city of Madînah for a street-by-street battle. He respected the vote of the majority; the result was that the Muslim forces suffered losses.

قَالُوا لَوْ نَعْلَمُ قِتَالًا لَّاتَّبَعْنَاكُمْ ۗ

3:167 The expression “If we but knew that it would be a fight” is an allusion to the desperate situation of the Muslim forces. By most rational analyses, their inferior armament and their smaller number suggested a desperate and hopeless mission that would have led to their destruction.

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ

3:169 Amwâta أَمْوَاتًا -“dead,” also means “one whose blood has not been avenged,” “one who leaves behind no successors,” or “one stricken with sorrow and grief” (Lisân, Tâj). Âhyâ أَحْيَاءٌ, (living), also means “one who is in Paradise.”

الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ

3:172 The reference here is to the expedition the Holy Prophet (pbuh) led against the pagans of Makkah after the Battle of Uhad. The withdrawing Makkan army boasted that they were victorious, but they had nothing to show for it—neither any booty nor prisoners. Anticipating their return, the Holy Prophet (pbuh) on the following day left with 250 men to pursue the enemy forces. When the Makkan army heard of this, they dispersed. The Holy Prophet (pbuh) continued the pursuit as far as Hamrâ al-Asad, a place about eight miles from Madînah in the direction of Makkah. This expedition was named after this place.

الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ

3:173 This verse and the following two verses (3:174-175) refer to the expedition known as Badr al-Sughrah (“the smaller Badr”), undertaken a year later after the battle of Uhad. It is called “al-Sughrah” (“the smaller”) to distinguish it from the “big” battle of Badr. Abû Sufyân, commander of the Makkan army, challenged the Muslims to meet him and his army again at the fair of Badr the next year. The Muslims accepted the challenge. Abû Sufyân sent an emissary, Nu‘aim bin Mas‘ûd to Madînah to spread false rumors among the Muslims that significant preparations were being made by the Makkans. He is the “Satan” spoken of in verse 175 (Râzî), and his friends are referred here as the “hypocrites.” This clumsy artifice failed: not only did the Muslims go to Badr at the appointed time, but they also benefited considerably by trading in a fair held there as indicated in this verse.

وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَـٰكِنَّ اللَّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ ۖ

3:179 A human being in his fragile state of evolution is unprepared for all the secrets of the Unseen, in particular the spiritual secrets. Such secrets are, however, revealed to him from time to time by Prophets chosen for the purpose, and in accordance with the progress of intellectual evolution. The passage does not mean that some of the Messengers are chosen and others not, but that Allâh chooses the persons whom He ordains to be sent as His Messengers, and provides them with knowledge suited to that particular era.

الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ

3:183 In the religious ceremonies before Moses and also later in the Mosaic Law, the priests burnt the offerings on the altar. This was called “burnt sacrifice” or “sacrifice consumed by the fire”: a reference is made to this in Lev. 1:9. While blessing Israel, Moses says, “They shall put incense before thee, and whole burnt sacrifice upon thine altar” (Deut. 33:15). When the Jews were told that they were opposing Islam through covetousness (cf. 3:181), their response was that they opposed the Muslims because the Muslims, unlike them, devoured those animals, which they offered as burnt sacrifices, so they could not accept a Prophet who did not observe Jewish Law. They persisted in their requirement that the promised Prophet should observe the Jewish Law, although this aspect of the Law had been left in abeyance ever since the destruction of the second temple in Jerusalem. Jews also insisted that the promised Prophet should bring to them an offering which the priest should burn on the altar and that he should be an Israelite and should revive the Israelite law. The Holy Qur’ân answers this objection by saying that the “burnt offering” is no criterion to test the truth of a Prophet, as such an act could easily be accomplished by an impostor. A clear Book full of wisdom and glorious Scripture establish the truth of a claimant. Moreover, their Mosaic Law did not instruct them to reject the promised Prophet if he did not conform to the Law of the Torah in every detail. Yet even if observance of the “burnt offering” according to Mosaic Law was the criterion of the promised Prophet, the question then arises about their rejection of Prophet Jesus who conformed to that law (cf. .Matt. 23.37; Thess. 2:15).

فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ

3:184 Zubur زُّبُرِis to “copy” or “throw stones. Zubura زُبرَ is a fragment of iron, a large piece of metal, or a mane of iron. Zubûr زُبور is thus something, which is hard (Tâj, Lisân). Some interpreters wrongly translate the word as “books of psalms” (cf. 3:3; 3:55; 4:163; 17:55; 21:80; 34:10).

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَ‌ٰلِكَ مِنْ عَزْمِ الْأُمُورِ

3:186 There is a saying of the Holy Prophet (pbuh) that Islam started weak (gharîb غريب – “a sufferer at the hands of others,” and that it will once again, after rising to power, return to the state in which it began and shall suffer at the hands of its enemies (Ibn Mâjah 35:15).

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

3:200 This concluding verse speaks of four requirements, which are the keys to success and to achieve promised in the verse 3:194

4. CHAPTER – سورة النساء

The Women

(Revealed after Hijrah)

This chapter was revealed after the battle of Uhad mentioned in the previous chapter. In that battle, though the attack of the enemy was thwarted, the Muslim forces suffered considerable losses. It is estimated that about one tenth of the Muslim fighters were killed, thus leaving many widows and orphans behind. This situation necessitated defining laws and regulations for the guidance of a society under such circumstances.

This chapter is named “the Women” Al-Nisâالنساء as it deals mainly with the rights of women, their status in society, and family life. The chapter also compares teachings of the two religions, Islam and Christianity, with prophetic reference to the political progress and domination of Christian nations in the latter days.

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ

4:1 This verse addresses the whole of humanity. It begins with an appeal for the unity and equality of men and women. The words Nafsin Wâhida نَّفْسٍ وَاحِدَةٍ – “Single being or a single soul” refer to a common evolutionary origin of males and females. It can also refer to the common innate natures of man and woman. The particle min من – “from,” does not mean a portion of something or out of something, but a species, one of similar nature or with similar essence (Bahr al-Muhît, Râzî). Hasan explains the expression as meaning “of the same kind” (Bahr al-Muhît 7:189). The pronoun minhâ مِنْهَا refers to nafs نفس. The expression “Who created you from a single being” (خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ) should not lead to the understanding that woman was created out of the first man Adam or from his rib some six thousand years ago as the Bible narrates; rather she belongs to the same kind and species as a man, having the same nature and the same propensities. The meaning of this expression becomes clearer when we read: “Allâh has created you out of dust (inorganic particles) and then from a drop of fluid (the involvement of water in the process of evolution from inorganic dust to organic entity) and then made you pairs (the process of continued creation and evolution through pairing of males and the females)” (35:11). We also read, “And Allâh has made for you mates of your own nature from your own species” (16:72), and “He has made for you pairs from among yourselves” (42:11). This means that like other creatures, a partner was provided for a human being from his own species; just as other females are not created from the ribs of males, neither was the wife of Adam (cf. 30:20-21). The biblical story of the creation of Eve from a rib of Adam (Gen. 2.21) may be allegorical, but it is superfluous to Qur’ânic teaching.

The underlying significance of this verse is to give women a status of equality with men and to remind us of the strength of the ties between males and females. The Holy Prophet (pbuh) used to recite this verse when delivering a marriage sermon in order to remind both the parties of their responsibilities to each other, as well as their duties towards humankind and Allâh. It is important to note that the injunction to adopt righteousness, the word taqwâ تقوئ, comes twice in this verse and is thus emphasised. The verse also reminds us of the important role that women play in our existence and in our social relationships, and of the reverence and the respect, they deserve in the society. In order to know what the Holy Qur’ân means by taqwâ, see among others the verses 2:2; 2:177; 3:15-17; 3:133-135; 5:27; 9:3; 16:128; 45:19; 65:2. Following this introduction, the chapter enters into a discussion of women, orphans, and family relationships.

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَ‌ٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

4:3 The intent of this verse is not to grant permission to Muslims to marry four wives. Its basic purpose is to discourage the practice of polygamy and protect the rights of women by avoiding situations in which a woman may suffer economically and socially as the result of a divorce. To have several dozen wives was a common practice for Arabs of the time of the Holy Prophet (pbuh). This practice is also known in other cultures; it even still exists in modern times in societies where polygamy is not permitted, but is nonetheless practiced in secret.

To discourage polygamy, the Holy Qur’ân first limits the number of wives to a maximum of four, before imposing a strict condition of equality: “If you fear that you will not be able to deal equitably then (marry only) one.” Later in verse 129 we are told, وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ, “It is not within your power to maintain perfect balance between wives, even though you are so eager.” To deal equitably is an injunction; any violation of this is a significant sin and against Qur’ânic law. Thus, this permission of a maximum of four wives nonetheless imposes considerable restriction and severe conditions on males that makes taking another wife almost impossible.

Permission to have more than one wife is not a substantive law in the Holy Qur’ân, but a remedial or emergency law. It should not be brought into operation unless circumstances justify it, such as times of war when many men lose their lives, women are widowed and children are orphaned. The objects of marriage are four-fold::1) protection against social, moral, and spiritual maladies (2:187; 4:24); 2) a source of progeny (4:1); 3) a source of a loving companion providing peace of mind and comfort (30:21); and 4) the social and economic protection of orphans and widows of war (4:127).

Moral, physical and social problems have arisen in societies with very strict monogamy laws. Strict monogamy is often associated with high divorce rates and extramarital affairs, which can lead to considerable societal, psychological, and financial hardship. Limited polygamy allows for widows and divorced women to enter into a stable marital relationship in times of war, when the male population has been severely decimated. It is to meet such exigencies that the Qur’ân allows the contraction of multiple matrimonial relationships by the man. Marriage in Islam is also a civil contract. Both the parties enter into it under certain conditions. Thus, a woman is at liberty to set a condition on the marriage that the men not take another wife. The violation of that condition will be sufficient to entitle her to divorce her husband and, if so provided in the contract, claim reasonable damages. She is at liberty to separate herself from her husband if he does not abide by the conditions that were agreed on. On the other hand, the example of the Holy Prophet (pbuh) is one of nobility and charity. While still youthful and full of vigor, at the age of twenty-five he married a forty-year-old widow, Khadîjah, and led an exemplary monogamous life with her for another twenty-five years, even though society at the time would have allowed him to take another wife. After the death of his first wife, he took in marriage older widows and divorced women with the sole intention of giving them social and economic protection. Only one of his wives, ‘Âishâ, was a young unmarried woman. The monogamy that now is predominant in the West should not be considered as a Christian accomplishment. Until recent times, polygamy was practiced by Christians and was allowed in Judaism, Hinduism, and many other religions. Abraham, David, Solomon, and many other Prophets and patriarchs of the Israelites, as well as Krishna and Zoroaster and others esteemed for their sanctity, had more than one wife.

The phrase مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ “Two or three or four” is a parenthetic clause relating to both the free woman mentioned in the first part of the sentence and to females “whom your right hands possess” from among prisoners of war. Both these nouns are governed by the imperative of the verb “marry.” Thus, the meaning of the passage is to marry from among free woman or captives. The obscene interpretation that female prisoners of war can be held as concubines is incorrect and runs counter to the moral teachings of Islam.

There is yet another aspect given in this verse concerning this permission. We read فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ “Marry of women as may be agreeable to you.” The term “marriage” in Islam always means a mutually-agreed-upon civil contract between husband and wife, and forced “marriages” are not permitted. Unfortunately, this is still a practice in many societies.

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا

4:4 Saduqât صدقات – “dowers” is the plural of saduqa صَدُق called because these are a symbol of truthfulness and sincerity on the part of the husband. Sadaqah ثدقة means charity or alms. It is different from saduqât (Tâj). Nihlah نِحْلَةً means giving a thing willingly, cheerfully and without expecting a return (Râghib, Kashshaf). It is necessary that a dower should be given to every woman joined in marriage. Thus, every woman in Islam begins her married life as the full owner of some piece of property. The amount of the dower should be reasonable. It should also be within the means of the husband and proportionate to the socioeconomic circumstances of the couple.

وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

4:5 This verse tells us how to treat the property of the “weak of understanding.” It says it is “your property, “as Amwâlu-kum أَمْوَالَكُمُ, means. This does not mean that the rightful owners who are “weak of understanding” should be disowned from what they possess. The expression وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ means not to hand over the property of the weak of understanding, such as young orphans, mentally handicapped, etc., for free use. Such a property should be treated as if it were “your property” (أَمْوَالَكُمُ), that is, as if it were the property of the custodian or of the welfare state. It should be used or spent carefully for the benefit of the “weak-minded” who rightfully own it. In other words, a custodian, which can be an individual or the state, must safeguard that interest of the weak and mentally retarded individuals. Minors and weak-minded persons, when given the full authority to spend their property are apt to lose it. The verse also points out that the wealth of such individuals is in reality the wealth of the society, as indicated by the words وَارْزُقُوهُمْ فِيهَا, “which are made a means of subsistence for you.” This verse also emphasizes that wealth is not a resource to be wasted, as it is a means of support. The words that follow qualify the above explanation. According to ‘Âisha the Holy Prophet (pbuh) is reported to have said, “Whoever is the guardian of an orphan who has a property, should trade with it and should not leave it undeveloped so that the Zakât should consume it” (Musnad Ahmad). Qaul قول denotes “words of kind advice.” It is also used to express advice (see Nihâyah). Thus after speaking of the maintenance and protection of orphans and the weak, the Holy Qur’ân now brings attention to another great need: their education in good behaviour and manners. .

لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا

4:7 This verse forms the basis of the Islamic law of inheritance and lays down the general principle that both men and women inherit. Among the Arabs of the time, women and children had no shares in inheritance. A saying of the time went, “None shall inherit but he who smites with the spear,” limiting inheritance to those who could go to war. The great reform introduced by the teachings of the Holy Qur’ân not only raised the status of women to one of equality with men, but established basic rights for women in all matters of social life.

لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ ۗ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ اللَّهِ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

4:11 The principles of the Islamic law of inheritance for children, spouses, and near relatives are laid down in this verse. The precise details have been worked out based on the Holy Prophets (pbuh) practice and that of his Companions, and by interpretation and analogy. Muslim jurists have collected a vast amount of learning on this subject. Islam prescribes suitable shares for all near relatives in the property of a deceased person. The law of inheritance aims at a fair distribution of wealth and suitable chances of progress for all. To give the property of a deceased to the first-born son only, to exclude the females, or to disinherit elderly parents, has proved a veritable curse for society, morally, socially, and economically.

The categories of sharers among whom an inheritance is to be divided are twelve in number: four males and eight females. The categories for males are father, paternal grandfather, husband, and brother of a person having no children. The categories for females are daughter, son’s daughter, mother, wife, sister, sister of a person having neither parents nor children, paternal grandmother and maternal grandmother. It is sometimes appropriate that the male takes a share double that of a female in his own category, because he has been made responsible for the maintenance of the family (Rûh al-Ma‘ânî).

The share of daughters, in case there are two, is not expressly stated, and at first sight the Arabic words in the text fauq al-Athnatain فَوْقَ اثْنَتَيْنِ appear to mean “if they are more than two daughters.” However, the use of the conjunction and the alternative in the next clause, “but if they be all females more than two,” logically and clearly points to the fact that the first clause must mean, “if they be all females (two or) more than two. “Moreover, the share of two daughters can be calculated from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son receives as much as two daughters. Thus, if there is one son and one daughter, the son will have two-thirds. However, as the share of one son has been made equal to that of “two daughters, “the latter, in case there is no son, will have two-thirds, the same share as has been expressly fixed for three daughters. Thus the very construction of the verse shows that if there are two daughters and no son, then the two daughters, as in the case of three daughters, will get two-thirds; and the share of two-thirds to which “more than two” daughters are entitled remains the same even when the daughters are only two.

A single daughter is entitled to one-half, as is made clear in verse 177 of this chapter, where two sisters are mentioned but they include more than two. A saying of the Holy Prophet (pbuh) himself corroborates the above. It is related that when a Companion of the Holy Prophet (pbuh) named Sa‘d bin Rabia died in the Battle of Uhad leaving two daughters and one widow, the widow of Sa‘d went to the Holy Prophet (pbuh) and explained the situation. Then this verse was revealed and the Holy Prophet (pbuh) called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters, one-eighth to the widow and keep the rest for himself (Tirmidhî).

The power of free testamentary disposition extends over only one-third of the property, while the rest is distributed according to the rules discussed. Additional shares cannot be left to any of the heirs included in the scheme of distribution, as it will amount to upsetting the shares and undue preference of one heir over another. All distribution takes place after all debts including funeral expenses have been paid. It was in compliance with this Qur’ânic injunction that the Holy Prophet (pbuh) systematically ensured the payment of debts before bequests. So strict was the Holy Prophet (pbuh) in these matters that he refused to perform the funeral service of a person whose debts were likely to remain unpaid if the inheritances were distributed.

وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚوَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ

4:12 In the case when the deceased is survived by parents, the parents first take their respective shares and the remainder goes to the children. When the deceased leaves a husband or a wife, the spouse takes his or her share first, as in the case of parents, and the remaining portion goes to the children. If there are parents as well as a spouse and children, the parents and spouse take their shares first.

وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ

Kalâlah كَلَالَةً is a person who has no children, whether he has parents or not. Ibn ‘Abbâs is reported to have explained this word as meaning “one who does not leave offspring whether he leaves parents or not.” ‘Umar (rz) also is reported to have said that kalâlah is one who has no children (Râghib). Kalâlah spoken of here is one who has no children but has parents. The case of kalâlah who has neither children nor parents is dealt with in the last verse (4:177) of this chapter.

The words Ghair Mudzâr غيرمضار, “without being harmful,” mean that equity and fair dealing should be observed in all matters so that no persons interests are prejudiced. Thus, funeral expenses should be reasonable, debts must be genuine, bequests should not be made that would leave nothing for legal heirs, and the shares must be calculated with fairness.

وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ

4:15 This verse again aims at protecting women’s rights against harsh treatment by men. Women were sometimes subjected to ill-treatment for minor faults, or simply because they were not found pleasing by their husbands. In order to safeguard women from false charges, four eyewitnesses are required to pronounce them guilty of immoral conduct (see also 24:4). The use of the word minkum مِّنكُمْ signifies that the four witnesses are to be among those respected in society. The women referred to in this verse are those guilty of Fâhishahالْفَاحِشَةَ, which is anything that is grossly immodest, lewd, abominable in word or deed, manifests improper conduct, flagrantly indecent (including but not limited to adultery or fornication), or anything that exceeds the boundaries of decency (Tâj, Lisân, Lane). To maintain peace in society, women found guilty are to be confined to their houses. The purpose of confinement is to protect them from physical excesses by men and to prevent them from mixing with other women. The confinement is until they are married (in case they were unmarried), or until they amend themselves and seek forgiveness from Allâh, as the words “Allâh makes for them a way out” and the verses which follow (4:16-17) suggest.

وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا

4:16 The crime spoken of in this verse is the same as that in the previous verse; it refers to those who are guilty of clear immoral conduct – ighlâm -homosexual relations. The form of punishment has been left to the discretion of society; however, it expressly excludes the punishment of death, which would make it impossible for the offenders to repent in the future, as stated in the verse.

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَـٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ

4:17 In this context the word min Qarîb مِن قَرِيبٍ “soon after” denotes the time before the approach of death.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا

4:19 To treat women as inherited property is an abominable practice still existing in different guises in many societies. The relatives of the deceased husband of a widow may perhaps prevent her from taking another husband, force her to marry someone from among themselves, or marry her to another against her will (Bukhârî 4/6). They may sometimes take away her property by force and deprive her of her right of inheritance. In other cases, a man may treat his wife harshly without divorcing her, because he hopes to obtain her property after her death; or he compels her by ill-treatment to obtain “separation” (khul‘a خُلع divorce at the demand of the wife) from him by surrendering the whole or a part of her dower or of her other property. The Qur’ânic injunctions in this verse in this regard are clear and need no further interpretation.

The phrase Fâhishat mubayyanah فَاحِشَةٍ مُّبَيِّنَةٍ meaning “except that they commit flagrant indecency,” indicates two things: first, the relatives of the deceased cannot prevent the widow from contracting a new marriage, unless the widow engages in severely immoral conduct; second, if the wife seeks separation (khul‘a – divorce at the demand of the wife), the husband cannot prevent her from doing so. This permission is immediately followed by the injunction ‘Âshirû-hunna bil-Ma‘rûf عَاشِرُوهُنَّ بِالْمَعْرُوفِ , “consort with them in peace”. ‘Âshirû عَاشِرُو is from ‘ashara عَاشِر meaning to consort, live in a cultivated way, or be peaceful. ‘Ashîratun عشيرة is kinsfolk. Ma‘rûf مَعْرُوفِ means befitting, good, fair, kind, or learned. Its opposite is munkar مُنكر. In the words that follow, “If you dislike them,” Allâh Himself argues and pleads for women and makes a recommendation with the words, “It may be that Allâh has placed a good deal of good in them (what you do not know)”.

وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا

4:20 The phrase “if you still desire to take one wife in place of another” signifies divorcing the first and marrying another against the recommendation given by Allâh in the preceding verse.

وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا

4:21 The marriage is called a covenant and a contract between the husband and the wife – (مِّيثَاقًا غَلِيظًا). There can be no agreement or no covenant unless both parties give their free consent to it.

حُرِّمَتْ عَلَيْكُمْ

4:23 this list of prohibited degrees agrees with what is usually accepted among civilized nations, barring minor details, and is in harmony with the Mosaic laws and human nature. The Holy Prophet (pbuh) is reported to have said that the marriage relations with foster-mothers, who gave breast-feeding, are forbidden to the same extent as those within a prohibited degree of relationship of the real mother. The bar against two sisters in marriage at the same time also applies to an aunt and her daughter.

وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ

4:24 Muhsinât مُحْصَنَاتُ is in the plural form and is derived from the root hasuna meaning “a place was inaccessible” or “the woman was married.”Ihsân means fortifying a place or marrying. Muhsinât مُحْصَنَاتُ are married women (Lisân). Islam recognizes only Ihsân as permanent marriage. All other conjugal relations that are outside Ihsân are denounced as Musâfihîn مُسافهين – “giving oneself to debauchery and fornication.” Ihsân إحسانgives rise to certain rights and obligations for women, which are established for life, but such rights and obligations do not arise in musâfihât مُسافهات and mutt‘a متٌع (temporary marriage).

Muhsinât مُحْصَنَاتُ (married women) refers to all women who are in wedlock and whose marriage was performed according to the rules of any religion, society, or system. Islam acknowledges their marriage and thus prohibits another marriage of such women before the dissolution of the previous marriage. An exception is made to this rule by allowing marriage to female prisoners of war. By the expression Mâ malakat îmân-u-kum مَا مَلَكَتْ أَيْمَانُكُمْ – “whom your right hand possesses,” are meant female prisoners of war. Islam does not allow women to be taken and kept as prisoners. To protect captive women separated from their relatives socially and morally, marrying them is made lawful, even though their former husbands might not have divorced them formally. In such cases, formal hostility dissolves civil ties. However, it is wrong to suppose that permission is given here to have conjugal relations outside of marriage with war captives. There is not a single verse in the Holy Qur’ân or any instance in the life of Holy Prophet (pbuh) that sanctions concubines. The Holy Prophet (pbuh) is reported to have said, “The man shall have a double reward, who has a slave woman and he educates her in the best manner and gives her the best training, then he sets her free and marries her” (Bukhârî 3:31). Moreover, marriage cannot be performed without the consent of the female prisoners of war and until a waiting period of three months has passed (istibra). Neither does it mean that such war captives are assigned to anyone or given as property. All captives in war belong to the community (the term “your” property is in that sense alone), and their captive condition is accidental and redeemable. Râzî holds the view that the expression mâ malakat imân-u-kum مَا مَلَكَتْ أَيْمَانُكُمْ “whom your right hand possesses,” includes those women who are rightfully “possessed” through wedlock.

وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَ‌ٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ

Istimta‘tum اسْتَمْتَعْتُم means “he benefited temporarily,” but it also means, “He benefited for a long time” (Lisân). It must be noted that whenever the noun tamatt‘u تمتٌع is used to denote temporary connection with a woman it is followed by the proposition ba BI put before a pronoun, which is clearly not the case in the above example. Here the preposition min من comes before the pronoun hunna هُنٌ, thus referring to the permanent conjugal relationship as in marriage. While explaining the words istimt‘a إستمعت,“the benefits you draw from them temporarily or permanently,” Lisân al-‘Arab quotes Zajjâj as saying, “While interpreting this verse some people have made a great blunder owing to their ignorance of the Arabic language. They have inferred from it the legality of mutt‘a مُتٌع, the temporary marriage, which by the consensus of Muslim theologians has been declared to be unlawful. Here the words simply mean marriage performed in accordance with the conditions mentioned above.” Mutt‘a was expressly prohibited by the Holy Prophet (pbuh) in the Battle of Khaibar and again clearly denounced at the time of the fall of Makkah (Bukhârî).

فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ

4:25 “Half of that punishment prescribed for free women” (فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ ) can only mean that there is no death punishment for adultery, as the death punishment cannot be halved. This command is cited by some opponents of Islam as being harsh and inhuman. However, upon looking more closely at this injunction it becomes evident that the Holy Qur’ân through this verse abolishes capital punishment for adultery, such as stoning to death, practiced by pagan Arabs, the Jews at the time of the Holy Prophet (pbuh), and even today in some societies. This injunction, like the injunction in verse 24:2, aims at preventing any punishment that may lead to death. In connection with verse 24:4, it also aims at protecting women from cruelty at the hands of the men, because the conditions, including four respected eyewitnesses, that must be fulfilled to warrant such a punishment are very hard to meet. The final words of this verse, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا – “Allâh is indeed a Great Protector and full of Great Mercy” and the verse that follows (4:26-28) make clear the purpose behind this injunction: we read, “Allâh desires to turn to you with mercy,” a statement repeated again in the next verse (4:27), and (4:28) “Allâh desires that He should lighten you from your burdens.”

يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ

4:26 In this verse, three reasons for the injunctions mentioned in the foregoing verses are given. First, without the law having been explained fully, the need would have remained unfulfilled and a human being would have led an ungoverned life. Second, the revelation is not new: it has already guided people to enable them to gain access to Allâh and nearness to Him. Third, the injunctions can be laid down and fitly defined only by One Who is possessed of extensive knowledge and Who is Wise and full of Mercy.

يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ الْإِنسَانُ ضَعِيفًا

4:28 Another reason behind the revelation of the law is that a human being is weak by nature. By himself, he is unable to determine the ways of spiritual advancement; without Divine Guidance, he cannot devise functioning family laws and determine a workable framework of social relationships for his own advantage and advancement. Allâh does not seek to entrust a human being with a task that he cannot accomplish. The human weakness to which the verse refers does not signify that he cannot act in accordance with the law, but that he cannot make the law by himself. This was a burden that Allâh made light for humankinds well-being.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

4:29 In the first part of the verse, all illegal methods of acquiring wealth are forbidden. All the property we hold—whether it is in our name or belongs to the nation or to people over whom we have custodianship—is in trust, and to waste it is wrong. We must also guard women and orphans rights concerning their property. The expression “rather it be a trade based on mutual free consent” does not mean that the dilapidation of the property by unlawful means can be made lawful by mutual consent. It simply means that we are encouraged to increase property not by unlawful means, but by trade. In all lawful transactions, mutual consent of the parties concerned is also necessary. The word illa إِلَّا also means “not even” (Qâmûs, Mughnî).

وَكَانَ ذَ‌ٰلِكَ عَلَى اللَّهِ يَسِيرًا

4:30 “It is ever easy for Him” to cast aggressors and the wrongdoers into fire. This is an expression of His Attribute of being al-Ghanî, or “absolute and independent in His judgment.” Moreover, it shows that His Attribute of Compassion and Mercy will not prevent people from going to hell, nor make it hard from Him to throw such aggressors into the fire.

إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

4:31 This verse deals with the subject of ethics. One evil deed leads to committing another, until the evil deeds reach a point at which they become significant. For example, entertaining the idea or actually considering committing a theft is already a sin; and setting out with the intent to do it is yet another, until the theft itself is committed.

There is no distinct classification of a major sin and a minor sin in the Qur’ân. The lists of grievous sins as given in some Books of Hadîth do not encompass all sins, nor did the compilers of such books ever mean to do so. They serve the purpose of mentioning specific sins with reference to certain environmental circumstances and particular situations. Ibn Qayyam, who occupies an exalted position among the Muslim scholars, has discussed the topic at length in his book Madârij al-Sâlihîn. In short, the major sins are the infringements of the prohibitions laid down in the Holy Qur’ân by Allâh, and the minor sins are the evil deeds leading to the last stage (infringement) of a prohibition. This verse is interpreted as saying that if a person restrains himself from committing the final evil deed, he will be forgiven for all the preliminaries. It also conveys the idea that if we avoid doing things, the renunciation of which seems hard to us, we will eventually be able to rid ourselves of evil inclinations and ideas. The expression mud´khal مُّدْخَلdenotes “place and manner of entering” (Râzî).

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ

4:32 The expression “And do not covet the favours, which Allâh has bestowed on some of you to excel others” (وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ) means that we should not pray that Allâh may give us exactly what others have been granted. We constantly receive gifts and rewards from Allâh; some people appear more favoured than others. This may seem unjust, but we are assured that the All-Mighty (al-‘Azîz) Lord bestows His reward according to His scheme. According to His right Judgment, people receive what they earn. So we are recommended to go on praying to Allâh, asking for His bounty and grace, and we should try our utmost to use the resources and capabilities that He has bestowed on us. However, we should not pray that Allâh might give us the things that are against His Wisdom and Attributes, or the very same things that another person possesses. While praying one should not keep in view any particular favoured person, wishing that Allâh might make one like that particular person. The phrase لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا , “Men shall have the share of the fruit of their labour, and for women is the share of the fruit of their labour,” contains the key to individual and collective progress. The words also reveal the equality of men and women so far as their work and reward are concerned.

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ

4:34 This verse lays down a big responsibility of maintaining and sustaining women and provides guidelines in case of family disputes. Qawwâmûn قَوَّامُونَ is derived from qâma قامَ and means one who manages affairs well; who sets things right; who stands firm in another’s business; who protects his or her interest and looks after his or her affairs; or a maintainer or a sustainer (Lisân, Tâj). Thus, the word combines the concept of physical maintenance with that of moral and financial responsibility. Qawwâmûn قَوَّامُونَ is an intensive form of, and thus more comprehensive than qâ’im قائم. The verse describes the responsibilities of men in a family, as embedded in the word qawwâm قوام.

وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ

Nashûz نُشُوز means, disobedience, rebellion, ill will, deliberate bad behaviour, and desertion, rising against someone, resisting, or hating (Tâj, Qâmûs). Abû Hayyân explains it as moving out of the married couple’s home against the wishes of the husband (Bahr al-Muhît). It also includes what is now frequently described as “mental cruelty, and persistent breach of marital obligations.” In such a situation, three steps are mentioned that can be taken in the following order: verbal advice and admonition, temporary suspension of conjugal relations, and, lastly, some other kind of symbolic punishment.

Inflicting physical punishment on women was sadly common in many societies, and, unfortunately, some men derive the legitimacy of punishing their wives from the word Adzribû اضْرِبُو stated in this verse. Adzribû اضْرِبُو is derived from dzaraba ضرَبَ, a word with a great variety of meanings and interpretations in the Arabic language and in the Holy Qur’ân. Such meanings include to heal, strike, put forward an example, put forth a parable, make a journey, move away, travel, mix, cover, impose, prevent, or take something away. This word has been used in the Holy Qur’ân fifty-eight times with different meanings (cf. 30:28; 43:5; 2:273; 2:60; 2:61;18:11;57:13). Thus, adzribûاضْرِبُو does not mean here to strike physically and it certainly does not mean to inflict physical punishment on women. Meanings such as “take something away” or “put forth an example” (symbolically) can be used as the translation of this word here. The Holy Prophet (pbuh) is reported to have said, “You will not find these men as the best among you who punish their wives” (Dâ’ûd 12/42). Also, He rhetorically asked, “Could any of you beat his wife and then lie with her in the evening?” (Bukhârî). Ibn ‘Abbâs says the most extreme punishment may be with a toothbrush or something lighter than this (Bahr al-Muhît). Therefore, the last resort of punishment must be symbolic. According to Imâm Shaf‘î, it is preferable not to resort to chastisement of one’s wife (Râzî).

The measures mentioned in the verse are not to remain in force for an indefinite period: wives are not to be left “like a thing suspended” (cf. 4:129). Four months, according to the Holy Qur’ân, is the utmost limit for abstention from conjugal relations. If all this fails, counsel is recommended in the next verse. This may allow family disputes to be settled without undesirable publicity or the formal procedures of the law courts. The arbiters for each family are in theory acquainted with the cause(s) of the difference and the characters of both parties. It is also often easier for both spouses to present their cases to a third party and for the arbiters to effect a real reconciliation. If all hopes of reconciliation fail, a divorce or khul‘a خُلع is allowed as a last resort.

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ

4:35 Ahl-i-hâ أَهْلِهَا “the companion by your side” can be a wife or husband, intimate friend, associate, travel companion, partner in a trade, co-worker, or immediate neighbour. The words mâ malakat imân-u-kum ما ملكت إيمانكم “whom your right hands possess,” are those women who are rightfully “possessed” through wedlock. The expression may also refer to anyone who has no civil rights, to servants or subordinates, war captives, the mentally handicapped, or animals (Bahr al-Muhît, Râzî).

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

4:37 Some are miserly to the point that they will not even spend their wealth on themselves, let alone spend it for the needs or benefits of the poor. They conceal the bounties Allâh has bestowed on them. The Holy Qur’ân says, “Acknowledge the bounty of your Lord in words and deeds” (93:11). The Holy Prophet (pbuh) is reported to have said, “When Allâh bestows a favour on any of His servants, He also likes that the people should see the signs of His bounty on him” (Bahr). The gifts that have been given to such a servant are his wealth, position, talent, time, and knowledge blessed by his Lord.

وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا

4:38 Qarînan قَرِينًا means companions or friends. Here the “satan” is their accompanying friend.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ

وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا

4:43 Salât الصَّلَاةَ here may mean the prescribed Prayer, the place of Prayer, or a mosque. Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray in his own language in which he can best express his thoughts and feelings. Muslims should also know the translation of all the Arabic words that they recite in the ritual Prayer. The word Sukârâ سُكَارَىٰsignifies one who is intoxicated (Tâj). The word is also applied to confusion of judgment, the condition when one cannot think properly on account of extreme grief, a fit of anger, the raptures of love, being in a state of half-sleep, receiving a great and sudden shock, being stricken with fear, or being afflicted by some disturbing element that distracts a person’s attention or obscures his reason. Consequently, ritual Prayer is of no avail in a dazed state of mind or in any state of mental instability (Râghib, Lisân, and Tâj). Thinking clearly is an indispensable element in every act of worship.

The clause “have recourse to pure and clean dust” refers to symbolic ablution called Tayammum تيمم. It consists in touching the pure and clean dust with the palm of ones hands and then applying it lightly over ones face and hands. The tayammum the place of both the ghusl غسل (“bath”) or wodzû وُضوا (“ablution”) whenever water is unavailable, too costly, or cannot be used because of illness or weakness.

مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ

4:46 The verb Yaqûlûna يَقُولُونَ is derived from qâla قالَ meaning “they say.” It is used not only for speech, but also for what one expresses by ones condition or conduct. It is also used for whispering. In verse 2:30 the word qâla has been used in all these senses. The expression “you to whom no one would lend an ear” (غَيْرَ مُسْمَعٍ) also means, “you may not be made to hear,” “you may not hear by reason of deafness”; “you may not hear any speech or news which you would like to hear or which may please you,” or “you may not be obeyed.” For the expression râ‘ina رَاعِنَاand for the ambiguity introduced into this expression by the Jews as mentioned previously, see 2:104.

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَـٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا

4:51 Jibt جِبْتِ refers to things that are nonsense such as sorcery (Bukhârî) and idols (Tâj), all manner of superstitions or divination (Dâ’ûd), as well as what is worthless in itself or a thing in which there is no good (Qâmûs). This general statement found its practical application in the Battle of Confederates. The Jewish tribes incited the Makkans and other Arab tribes to join forces against the Muslims in Madînah and succeeded in allying 10,000 fighters. In order to rally the pagan Arabs to their cause, the Jews stated that the polytheistic religion of the pagan Arabs was superior to their own monotheistic religion. Though they were in possession of the Divine Book of the Torah, they proclaimed the pagans “better guided than they” (cf. 33:9-26).

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

4:54 The Holy Qur’ân asks those among the Jews who dislike the Muslims whether that feeling is born out of jealousy. Allâh granted Jews bounty and grace because of their belief in Abraham and Moses, but then, because of their rejection of Jesus and the Holy Prophet (pbuh), Allâh deprived them of His blessings (cf. 4:52). There are, however, some Jews who believe in the Holy Qur’ân as they believe in the Torah.

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ

4:56 Here it is said that the skins and not the flesh will be replaced. The skin is much more sensitive to pain than the flesh.

وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

4:57 Zill ظِلٌ is a shade, a covering, or a shelter. Figuratively, it also means protection (Râghib), a state of ease, pleasure and plenty (Tâj), and happiness (Râzî).

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ ۗ

4:58 This verse was revealed in Madînah when the political power of Muslims was non-existent. In this section, there is a prophecy that political power will be granted to the Muslims. The Muslims are required to entrust authority to such persons who are qualified and competent to rule. The words وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ , “When you judge between the people you should judge with justice,” corroborate this meaning. Authority or power to rule has been described here as al-Amânât الْأَمَانَاتِ, “trust of the people.” This means that the power and authority belong to the people and are not the birth right of any particular individual or dynasty. The Holy Prophet (pbuh) himself explained the word al-Amânât الْأَمَانَاتِ as meaning government or affairs of state. The Holy Prophet (pbuh) is reported to have said that a position or office of authority is also an amânât. Ibn ‘Abbâs said that it means duties (Lisân). Amânât also means “trustworthiness,” “faithfulness or fidelity,” “a thing committed to the care of or trust of a person,” “a trust or deposit,” or “a duty or task allotted to a person” (Tâj).

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ

4:59 This verse defines rules of guidance in matters relating to the welfare of the community and of state. Uliy-al-Amrأُولِي الْأَمْر are those who are charged with authority, responsibility, decision-making, or the settlement of affairs. Thus the commander of a section of the army was considered as uliy-al-Amr أُولِي الْأَمْرِ (Bukhârî). Secular authorities are to be obeyed in secular matters, while religious authorities must be obeyed in religious matters; otherwise, there will be no order or discipline. Any difference of opinion should be referred to Allâh and His Messenger or, in other words, to the Holy Qur’ân, and the sayings and acts of the Holy Prophet (pbuh). Judgments of the Sheikhs are acceptable only when subject to their compatibility with the Qur’ân, the Sunnah and the Hadîth. The great Imâm Abû Hanîfah is himself reported to have said, “Give up my words for the words of Allâh, and give up my words for the words of the Holy Prophet (pbuh).” In regard to the secular authorities, the rule is laid down in the saying of the Holy Prophet (pbuh) that the authority of those entrusted should not be disputed unless you see an act of open disbelief against which you have a clear argument from Allâh (Bukhârî 93/2). What should the Muslims do if they have to live under a non-Muslim authority? In such cases, the example of the Holy Prophet (pbuh) and of his Companions in their relations with Abyssinia is a sufficient guide. About a hundred of the Companions were advised by the Holy Prophet (pbuh) to seek shelter in the Christian kingdom of Abyssinia, where they lived for about ten years and obeyed the laws of the Christian government they were subject to.

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

4:65 This verse lays down the obligation to submit to the ordinances of the Prophet in matters of religion. These ordinances are called the sunnat al-‘Ibâdiyahسنٌة العبادية of the Holy Prophet (pbuh). They are simply the practical demonstrations of the ordinances to be found in the Holy Qur’ân such as how to pray, what to pray for, the call for Prayer, call for the Friday sermon and Prayer, the rituals of Hajj, how to fast and what and how much Zakât to pay. It also refers to many other matters related to morality and ethics, and gives practical explanations of verses of the Holy Qur’ân. It is important here to differentiate between sunnat al-‘Ibâdiyah and sunnat al-‘Âdiyah سنٌة العادية . The latter are the habits of the Holy Prophet (pbuh) in matters such as eating, clothing, wearing a beard, sleeping, talking, buying, and selling. and trading for his family expenses, and so on. All these are not part of sunnat al-‘Ibâdiyah (see also 4:80) as they are not demonstrating acts required in the Qur’ân. On the other hand there is no harm in adopting habits from his sunnat al-‘Âdiyah.

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا

4:69 This verse is an explanation of the verse 1:7, where mun‘im مُنعم – “those on whom Allâh has bestowed His Mercy” are described. This is the wish expressed by Muslims in their daily ritual Prayer that Allâh will count them as companions of the people mentioned in this verse.

يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا

4:71 Some actions for the welfare of a society need combined efforts; others require individual ones.

إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

4:76“The stratagem of satan is ever weak,” indicates that evil is not an independent, occult entity but rather a result of human beings succumbing to the temptations arising from their own moral weakness.

قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ ۖ

4:78 “Everything is from Allâh” means it is Allâh who rewards good deeds and punishes bad ones.

وَكَفَىٰ بِاللَّهِ شَهِيدًا

4:79 “Allâh suffices as witness” signifies that people will witness the fulfilment of the prophecies made in the Holy Scriptures and the Holy Qur’ân.

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ

4:80 This verse affirms once again the obligation to submit to the ordinances of the Prophet in matters of religion. These ordinances are called the Sunnat al-‘Ibâdiyah سنٌة العبادية(See also 4:65).

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

4:82 The consistency of the Holy Qur’ân is undeniable. It was not communicated in a single revelation, but in portions over a period of twenty-three years in highly varied circumstances—from the Holy Prophets (pbuh) solitary reclusion in the cave of Hirâ to the time when he became the sole leader of the whole of Arabia. Nevertheless, its freedom from discrepancies is a recognized fact. There are four ways that inconsistencies and contradictions may arise, not a single one of which occurs in the Qur’ân. The first way is if the Qur’ânic topics, the laws of nature, and human nature, and intelligence contradicted each other; second, if the Qur’ânic topics were mutually contradictory; third, if the prophecies mentioned in the Holy Qur’ân proved to be false; and fourth, if a change of circumstances produced a change of teachings. The Holy Qur’ân is free from all such possible contradictions.

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ

4:85 Yashfa‘u يَشْفَعْ and Shafâ‘atشَفَاعَةً are derived from the same root shafa‘a شْفَع, which means to make even that which was odd, protect, mediate, intercede, or be an intercessor. Shafâ‘at شَفَاعَةً here means interceding or praying for a person that he may be shown favour. As he is connected with the intercessor, it also implies that the petitioner or intercessor is a person of higher position than the one for whom he pleads and has a deep connection with the person for whom he intercedes (Râghib, Lisân). Shafâ‘at also means increase and “give in surplus or excess” (Mubarrad, Tha‘lab). Mann yashf‘a shafâ‘atan مَن يَشْفَعْ شَفَاعَةً means “He who joins with others and assists in doing good or evil and thus aids and strengthens, and partakes the benefits or the harms of it” (4:85). In this verse shafâ‘at has twofold significance: first, it enables a person to walk in the ways of righteousness by imitating a model; and second, it affords him a shelter from the evil consequences of weaknesses he cannot overcome by himself and which require the prayer and support of a holy and innocent person (شَفَاعَةً حَسَنَةً shafâ‘a hasana). The person in whose favour shafâ‘at is sought must generally be a good person who has made an honest effort to win the pleasure of Allâh (21:28). Once one has fallen into sin in a moment of weakness, shafâ‘atè can be made, however only with Allâh’s express permission (2:255; 10:3).It is another form of repentance or taubah توبة. Taubah signifies reforming a broken connection or tightening up a loose one. Whereas the door of repentance becomes closed with death, the door of shafâ‘at èشَفَاعَةً remains open. The second form is shafâ‘at sayy’ah شَفَاعَةً سَيِّئَةً, which is to intercede for a wrongful cause.

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ

4:86 Huyyîtum حُيِّيتُم, Tahayyatu تَحِيَّةٍ and Hayyû حَيُّوا are derived from hayya حيٌ that has a broad meaning (see 2:258; 2:260; 3:49). Here it can mean to greet a person, treat a person well, or do good to a person. In verse 11:69, we see a practical example of how Abraham replied to the greeting salâman سلاماً with a better greeting of salâmun سلامٌ, which according to Arabic grammar is a higher form. The verse suggests that if someone does well towards a person, the beneficiary should attempt to repay the kindness, if possible, in a better form.

فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ

4:92 The last portion of this verse relates to cases where the victim is a non-Muslim belonging to a people in alliance with Muslims. In such cases, the penalty is the same as that imposed for the killing under similar circumstances of a fellow believer. In case a fellow Muslim is killed, the command relating to the penalty to be paid has been mentioned after the commandment to free a slave; however, in the case where a person belonging to a people to whom Muslims are bound by a covenant is killed, the order has been reversed. This change of order is not without meaning: it has been done to impress the need to pay special attention to the existence of pacts and treaties.

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَ‌ٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

4:116 Yashraku يُشْرَكَ is from sharika شرِك meaning to be a companion, sharer or partner or to give companionship. The Qur’ânic verse, “In case you ask them, Who has created the heavens and the earth and harnessed the sun and the moon, they will answer, Allâh, then whither are they being turned away?” (29:61) shows that people normally do not differ as to admitting the existence of a Supreme Being, but they do differ in their ways of worship and adoration. Here a partner is associated with Him in the sense of shirk fil ‘Ibâdat شِرك فئ العبادة — association of partners with Allâh in matters of worship, adoration, devotion, and obedience. To warn people not to associate such partners with Allâh was consistently the reason for sending Prophets (cf.4:131).

إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا

4:117 Inâth إِنَاثًare lifeless or inanimate things (Tâj), things that are passive (Râghib), idols (Ibn Jarîr on the authority of ‘Âishah(rz), or false deities, whether living or dead. Hasan says every Arabian tribe had an idol, which they called the Untha أنسَ of the tribe (Râzî). Mention of some of these lifeless deities has been made in the Holy Qur’ân in 53:19-21.

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ

4:119 Corrupting and changing Allâh’s creation also means deifying Allâh’s creation, corrupting Allâh’s religion, turning to evil use that which Allâh has created for good use. In modern times, this may include cloning of Allâh’s creatures, weapons of mass destruction, and similar offenses.

وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ

4:127 The phrase, “as has been mentioned to you in the Book,” is the reference to verses4:3-4 and 4:19-25 of this chapter.

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ

4:129 This verse can also be read with reference to 4:3.

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا

4:137 This verse describes the immorality of hypocrites who change their religion when it is to their material advantage (cf. 4:142). Another conclusion that can be drawn is that a change from the state of belief (إيمان) to disbelief (كُفر) cannot be punished with the death penalty, as a person cannot be put to death twice. In some Muslim societies that profess to have introduced sharî‘a (Islamic law) in their constitution, death is the penalty for those who leave Islam and convert to another religion. This law is clearly not Islamic and is against the teachings of the Holy Qur’ân. The subject is dealt with in more detail in the verse 5:54.

الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ

4:139 Here the word Aulîyâ أَوْلِيَاءَ“friends,” also refers to moral and political alliances. Here is a warning for those Muslims who seek political or professional influence by allying with those who take their religion lightly. We are told that such a friendship will not be of any avail. The injunction is also to protect Muslims from the immoral influence of non-believers.

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

4:140 The injunction to which reference is made is in 6:68. The purpose of the verse is to further emphasize the seriousness of religious matters and to protect the believer against the demoralizing influences of such companies or assemblies where religion is mocked. The purpose is not to avoid sincere religious discussions with non-believers, which are allowed.

لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

4:148 One can make injurious remarks in public in a number of ways: One way is by sensationalizing moral failures, which often leads to more evil by imitation. Another is by spreading malicious gossip, which does no good but may hurt the feelings of others. Yet another may be by malevolent slander or libel, intended deliberately to cause harm to people’s reputation or injure them in other ways. However, justification for such remarks may exist if a person has been wronged, and if by pointing out this injustice others come to his help. Redress may also be possible in a court of law.

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَ‌ٰلِكَ سَبِيلًا

4:150 “Who chose to make a distinction” وَيُرِيدُونَ أَن يُفَرِّقُوا refers to people who claim to believe in Allâh, but not in His Messengers, or to believe in some of the Messengers and deny others.

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا

4:157 In this verse both qatal قَتَل (killing) and salab صَلَب (death on the cross) of Jesus are denied. In Mufradât Râghib it is written that qatal قَتَل is to separate the soul from the body. Death by a violent blow, sword, or stoning fall under the category of qatal قَتَل. Tâj al-;Arûs gives the same meaning. Both Tâj al-‘Arûs and Lisân al-‘Arab say salab is the death in a certain well-known manner by hanging on a cross. Just as to stone or hit someone with an object who did not die as the result is not qatal, so to hang someone on cross who did not die is not salab صَلَب. No standard Arab lexicon says that salab صَلَب is just to hang a person on cross without a resulting death. Unfortunately, this is the wrong understanding of many Muslims. Salab صَلَب is “to kill a person by putting him on cross long enough till his body dries up and blood has flown out and the body fat has melted away” (Tâj, Lisân). The body has to remain on the cross for at least three days (Encyclopaedia Biblica and Jewish Encyclopaedia), enough time for the crucifixion to be universally fatal. It is this fact the Qur’ân denies when it says وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ, “They killed him not, nor did they cause his death by crucifixion.” In other words, it is wrong to conclude that Jesus is alive and did not die at all, just because the Holy Qur’ân states he did not die by crucifixion or another violent cause. The Holy Qur’ân does not reject outright the histories of other nations, but deals exclusively with those facts that refute their wrong beliefs pertaining to Divine Laws and religious doctrines. It is accepted by Jewish and Christian historians that Jesus was on the cross only for a few hours. As the Sabbath was approaching, he was removed the same day before sunset. There is also a historical dispute whether his hands and feet were nailed or just tied with a rope, which would have caused even less injury. One of the main arguments the Jews used to deny Jesus prophethood was that he died a cursed death by crucifixion. Two different beliefs prevail among the Jews regarding this allegation about the death of Jesus. One is that Jesus was first killed and his dead body was then hung on the cross; the other version is that being put on the cross caused his death (cf. Deut. 21.23; Ezek.13.9; Is.14.15). The Holy Qur’ân refutes both these beliefs by saying, “They killed him not, nor did they cause his death by crucifixion.” The words mâ Salbû-hu مَا صَلَبُوهُ do not negate that Jesus was placed on the cross. I simply means Jesus was not killed by putting him on a cross, or he did not die on cross. Thus the Holy Qur’ân first rejects the slaying of Jesus in any form by saying mâ qatalû-hu مَا قَتَلُوهُ “they killed him not,” and then proceeds to deny the particular way of killing him by hanging him on a cross. The meaning is that he was made to resemble a person who had died—in other words, became unconscious. It was for this reason that he was mistakenly thought to be dead. This interpretation is not only in harmony with the Qur’ânic context but is also clearly borne out by the Bible and the relevant facts of history. The verse emphasizes that Jesus Christ was not a false prophet. He was worthy of regard in this world and the hereafter and was one of those who are drawn close to Allâh. However, according to Jewish law, his supposed death on the cross proves him an impostor, as the associated curse means he could not be a true prophet. Yet several points mentioned in the Bible indicate this is not correct and support the version of events laid out by the Holy Qur’ân. These can be summarized as follows:

1. Jesus himself had predicted his escape from death on the cross saying, “As Jonah was three days and three nights in the whales belly, so shall the son of man be three days and three nights in the heart of the earth” (Matt. 12.40). It is recognized that Jonah had entered the whales belly alive and had come out alive; therefore, according to his own prophecy, Jesus was to enter the heart of the earth (his tomb) alive and was to come out of it alive.

2. The magistrate Pilate (Pilatus) who tried the case of Jesus believed him to be innocent and, out of sympathy for him, made efforts to save his life (Matt. 27.17; Mark 15.9-10-14; Luke 23.4, 14-15, 20, 22; John 18.38). Pilates wife had seen a vision concerning the innocence of Jesus, and while he (Pilatus) was sitting in judgment, his wife sent to him a message: “Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him” (Matt. 27:19). Pilate actually “washed his hands with water,” saying that he was innocent of the blood of that just man (Matt. 27.24); he therefore contributed to saving the life of Jesus. He had Jesus put on the cross on a Friday knowing that the body would have to be taken down before the Sabbath started at sundown the same day, so that he would not die on the cross.

3. Jesus prayed the whole night before his arrest to be saved from death on the cross, and he asked his Disciples to pray for him. The Prayers of a Prophet in distress are always accepted. Apparently, he received a promise from Allâh to be saved, to which he referred when he cried out on the cross, “My God, my God! Why hast Thou forsaken me?” This indicates that he might have transiently doubted this promise in his painful state on the cross; however, Gods promise is always true. Heb. 5.7 makes the matter still more clear, for there it is plainly stated that the prayer of Jesus was accepted, “when he had offered up prayers and supplications with strong crying and tears unto Him Who was able to save him from death and he was heard in that he feared.”

4. The appointed soldiers also treated Jesus with kindness, apparently under Pilate’s instructions. Every male carried his own horizontal crossbar, but another man was made to carry that of Jesus (Matt. 27.32; Mark15.21).

5. Jesus was given myrrh mixed in a drink, as myrrh was said to lessen pain. The two thieves who were crucified with him were not given this drink. When after some time the effects of the drink began to wear off and Jesus cried out with pain, the drink was administered to him again (Matt. 27.34, 48; Mark15.23, 36; John19.29-30). The unconsciousness that followed his ingestion of the drink was mistaken for death (John19.30).

6. Jesus remained on the cross only for a few hours (Mark 15.25; John 19.14), but death by crucifixion is always a lengthy process and this relatively short amount of time was by no means sufficient to kill a healthy young man of thirty-three like Jesus. The two men crucified with Jesus were still alive when taken down from the cross; therefore, the presumption is that Jesus, too, was alive.

7. The legs of the other two men were broken, but this was not done to Jesus (John 19.32-33).

8. When Jesus side was pierced, blood rushed out, which was also a certain sign of life.

9. Even Pilate, who had much experience in such cases, did not believe that Jesus actually died in so short a time. When Joseph of Arimathaea came and asked for the body of Jesus, “Pilate wondered if Jesus was already dead, and calling to him the centurion, asked him whether he had been any while dead” (Mark 15.44).

10. Jesus was not buried in the earth with the two thieves, who were killed with an axe after their removal from the cross, but was given into the charge of a wealthy disciple of his, Joseph of Arimathaea, who lavished care on him and laid him separately in a spacious sepulchre hewn out of a rock and situated in a garden, which was Josephs private property (Mark 15.46; John 19.41- 42).

11. The Jews themselves were not sure that Jesus was dead, “for they came to Pilate and requested that his (Jesus) legs be broken” (John 19.31).

12. The suspicion that Jesus was alive and might, with the aid of his sympathisers, escape from the sepulchre rankled in the mind of the Jews. They also remembered the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the belly alive, and so they besought Pilate to command that the sepulchre be made secure until the third day (Matt. 27.62-66).

13. In spite of the watch and the sealing by the stone, Jesus had left the sepulchre before the third day had dawned. When Mary Magdalene and “the other Mary,” (probably mother of James), came to see the sepulchre, they found the stone rolled away and the sepulchre empty (Matt. 28.1-6; Mark 16.1-6). It is very possible that the men guarding the tomb were won over by, or in league with the friends and sympathisers of Jesus. When both women saw the tomb, the stone was found to have been removed from its opening, which would not have been the case if there had been a supernatural rising.

14. After leaving the sepulchre Jesus moved about secretly, to prevent the Jews from having him arrested again (Mark16.12; John 20.19,26; 21.4. Mary Magdalene, when she saw him, took him, for a gardener (John 20.15), as he likely was disguised as such. Such a disguise would not have been needed if Jesus had risen from the dead.

15. The Ointment of Jesus that was prepared for the wounds from the cross proves that he did not die on the cross: otherwise, there would have been no need of such an ointment.

16. It was in the same body of flesh and clay that Mary Magdalene and the Disciples saw Jesus (Mark 16.9-12).

17. Jesus showed them his wounds to assure them that the body they saw before them was the same physical body that had been put to the cross (Luke 24.39-40) and the wounds were still there, deep enough for a man to feel with his hands (John 20.25-28).

18. After leaving the sepulchre Jesus felt hungry and took food with his Disciples and ate as his Disciples ate (Luke 24.39-43; John 21.5, 13).

19. Jesus undertook a journey to Galilee with two of his Disciples walking side by side with them (Matt. 28.10), which indicates that he was fleeing for refuge. A journey to Galilee was not necessary to rise to heaven.

20. In all post-crucifixion appearances Jesus is found hiding himself as if he feared being discovered. The statements made in the Holy Qur’ân corroborate the above statements quoted from the Gospels that Jesus did not die on the cross, but that he was alive when he was taken down from the cross. Furthermore, he was also alive when he was laid in the sepulchre, and he came out of the sepulchre alive the third day in the early morning, as he himself prophesied. Later he appeared to his Disciples in secret and assured them that he was not dead. Jesus had said, “And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there be one fold and one shepherd” (John10.16). In these words, he was referring to the ten lost tribes of Israel who were scattered because of the attacks by Nebuchadnezzar. Jesus travelled to the East in search of them after his escape from death on the cross, and he now lies buried among them.

The words in the text Shubbiha شُبِّهَ mean that the matter was rendered confused, obscure, and dubious (Tâj; Lisân; Mufradât Râghib; see also Rûh al-Ma‘âni). To get out of the muddle of wrong translation and misunderstanding of وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ “They killed him not, nor did they cause his death by crucifixion,” a story has been invented that someone else was made to resemble Jesus and was then crucified in his place. This story has no support from Qur’ân and has no historical foundation. Allâh would not allow unjustly crucifying someone who is innocent in order to save Jesus from death. If we accept this explanation, we have to admit either Jesus was an imposter and deceiver, as the Jews claimed, or Allâh gave Jews intentionally the wrong impression that they killed Jesus. This would enforce the Jews in their claim that Jesus died an accursed death. Why should Allâh keep Jews in this wrong belief for more than 600 years, until the Revelation of the Holy Qur’ân to clarify the matter?

وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَـٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

4:162 According to linguists like Sibway the use of the accusative case in the expression Muqîmîna al-Salâtالْمُقِيمِينَ الصَّلَاةَ , “observer of the Prayer,” instead of the nominative case “al-Muqimûna” is a legitimate grammatical device meant to stress the special praiseworthy quality attached to ritual Prayer and to those who are devoted to it (Kashshaf, Râzî).

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚإِنَّمَا اللَّهُ إِلَـٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

4:171 Kalimat كَلِمَت is from kalama òكلم, meaning to speak or to express. It is a unit of language consisting of one or more spoken sounds that can stand as complete utterance. Kalima كلِمmeans word, expression, proposition, speech, sentence, saying, assertion, expression of opinion, decree, commandment, argument, news, sign, plan, design, glad tidings, creation of Allâh, prophecy, or His promise. The word kalimatun كلمة as used in the Holy Qur’ân has the meaning of “promise” (cf. 8:7; 10:19, 33, 82, 96; 39:71). According to Ibn Jarîr, Kalimatu-hu كَلِمَتُهُ is Allâh’s announcement and promise to Mary of a son as a result of her prayers, just as Zachariah received the glad tidings and promise kalimatun min Allâh كلمة من اللَّهِ from Allâh about the birth of John (Yahyâ) (3:39).

The word Rûh رُوحٌis derived from râha راح, which has a significance of respite from grief and sadness. Rûhis a breath of life, soul, spirit, inspiration, essence, joy, life-giving words of Allâh, or a Prophets Divine message (16:2; 16:102; 5:110; 58:22; 12:87; Lisân, Tâj). The word Rûh is used often in the Holy Qur’ân in the sense of Divine Revelation as it gives life to hearts that were dead in ignorance (26:193; 16:2; 97:4). In the chapter “Joseph” (12:87), we read the father of Joseph say, “Go my sons, and make a thorough search of Joseph and his brother. Do not despair of Allâh’s soothing mercy (Rûh Allâh اللَّهِ روح). Verily none but the people who deny (the truth) can ever lose hope of Allâh’s soothing mercy (Rûh Allâh)”. Similarly we read in the chapter “Al-Mujâdilah” (58:22), “It is they (the true believers) in whose hearts Allâh has inscribed true faith and has strengthened them with His own Revelation (Rûh), and in the chapter “al-Nahl” (16:2) it is written, “He sends down the angels with revelation (Rûh)) by His command to such of His servants as He will” (cf.19:17). Thus, in the verse under discussion the word Rûhmeans Divine Mercy (12:87) or Divine Revelation with glad tidings (58:22) given to Mary. The verses referred to above tell us that the true believers are eligible to be strengthened by Divine Spirit or by Divine Revelation (Rûh).). The words kalimatunكلمةٌ and Rûh رُوحٌ are not attributes of Jesus, but they are used to raise the dignity of Mary as she receives a Promise and a Divine Revelation about the birth of a son who was to be a source of mercy and blessing (- Rahmah رحمة) for the people (19:21). The word Al-Rûhالروح used in verse 78:38 stands for Al-Rûh al-Quds, which cannot be applied here (see 2:87; 2:253; 4:171; 26:193; 32:9; 38:72; 42:52).

يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ

4:176 This verse is fittingly placed here, even if at the first glance it does not appear to be so. Kalâlah الْكَلَالَةِ means one having no child or no heirs. The word kalâlah used here is a parable which draws our attention to the lack of spiritual heirs of Jesus Christ. He was the last prophet to the Jews, and because of their refusal, Jesus was left without spiritual successors among them. In this sense, he had neither parents nor children: therefore, his spiritual heritage was now taken from his family, the Israelites, and handed over to the brother nation of the Ishmaelite (cf. Deut. 18.15 and Matt. 21.43).

Ithnayain إثنين in this verse signifies two or more. The law of inheritance mentioned in this verse was applied by the Holy Prophet (pbuh) to Jabîr, who died leaving seven sisters and whose parents were already dead (Ibn Jarîr).

5. CHAPTER سورة المائدة

The Table Spread with Food

(Revealed after Hijrah)

The name of this chapter is derived from the prayer of Jesus at the request of some of his followers (الْحَوَارِيُّونَ 5:112) who asked for their ‘daily bread’, symbolizing material progress and prosperity. This reference is made in verses 112-115 of this chapter. This chapter, like the preceding two chapters deals with Christian history and in particular, it denounces the Pauline doctrine that Jewish law was a curse and was supposedly abolished by Jesus.

It opens with the injunction that all covenants must be fulfilled, and that it is necessary to define what is lawful and what is unlawful. The chapter also gives practical precepts concerning food, cleanliness, justice and fidelity, swearing before law and false evidence, intoxication, gambling, violation of sanctuary, and superstitions. It lays down a series of ordinances and warns against the use of subjective deductions to enlarge the area of Divine ordinances.

The chapter proceeds to claim that the Holy Qur’ân has laid down the final commandments concerning human being’s complete development. This affirmation of the Holy Qur’ân is embodied in the 3rd verse of the chapter that states: “This day have I perfected for you your faith and completed My blessings upon you and have chosen Islam for your religion” (الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا. (5:3). This verse was revealed during the Holy Prophet’s last pilgrimage in the year 10 A.H. on the ninth of the month of Dhul-Hijjah when he was on the plain of ‘Arafât (Bukhârî 2/32). In the words of the above vere words not only Muslims but all humankind is addressed..

يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ

5:1 This first statement of this chapter is admirably comprehensive. Covenants, contracts, and engagements are made for the welfare of the individual and society, and are fundamental in social relations. The covenants include those imposed by Allâh as well as the mutual agreements made between people (Tâj). Thus, respect for law, spiritual as well as temporal, is is made obligatory here. The word ‘Uqûd عُقُودobligations, denotes a solemn undertaking or engagement involving more than one party. According to Imâm Râghib, this verse refers to three types of obligations: 1) Obligation towards Allâh. 2) Social obligations to one another. 3) Obligations towards one’s own spiritual and moral state. These categories span the entirety of our spiritual and social responsibilities. Complying with these obligations brings peace and harmony to a society and to our souls; breaching them leads to discord and enmity and is the source of restlessness in indiduals and society.

أُحِلَّتْ لَكُم بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنتُمْ حُرُمٌۗ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ

Behîmah بَهِيمَةُ are quadrupeds or any beasts which resemble domesticated cattle in that they feed on plants and are not beasts of prey – simply call them domesticated herbivores (Lisân, Râzî).

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَ‌ٰلِكُمْ فِسْقٌ

5:3 Dhakkai-tum ذَكَّيْتُمْ means “you have duly slaughtered”; the infinitive noun tadhkiah تزكية means causing the natural heat of the body (harârat-i-gharîzî حرارت غريزي) to pass forth. Technically, it is the slaughtering of an animal by cutting jugular vein and causing its blood to flow out of its body (Râghib, Tâj). Makhmasah مُخمَصة is extreme hunger, emptiness caused by hunger, a situation in which overwhelming extraneous forces beyond a person’s control may compel him against his will to act in a way that is prohibited (Lisân).

الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ

5:5 This permission to share the food of followers of other Scriptures excludes anything already forbidden. What is prohibited cannot become lawful because a Jew, a Christian or the follower of any other revealed Book, offers it.

Tayyibâtالطَّيِّبَاتُ refers to all those things which do no physical or moral harm, and are not contrary to the principles laid down in the Holy Qur’ân. Intermarriage with polytheists is prohibited (2:221). The marriage of women of the “People of Book” is allowed. No explicit reference is made to the marriage of a Muslim woman to the follower of another religion (for the Jewish and Christian Law in this regard, see Deut. 7.3; 2- Cor. 6.14). From the earliest times, the practice of women marrying men of different faiths has been avoided. However, Islam enjoins reverence to all the Prophets of the “People of the Book”. Therefore, despite doctrinal differences, the Muslim husband and his family will refer to the Prophets of the faith of a wife who is Christian, Jewish, or a follower of another qualifying religion with the utmost respect. On the other hand, the followers of many other religions reject the Prophet of Islam (pbuh). A Muslim woman who marries a non-Muslim would not necessarily experience the same respectful attitude concerning Allâh’s messengers from her non-Muslim husband. In practice, the Holy Prophet (pbuh) married a Christian, Maria (Maryam), and a Jew, Sophia (Safîyya). The point is that the Holy Prophet (pbuh) made the marriage contract when they were still Christian/Jewish. Both these women eventually converted to Islam after marriage.

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

5:3 “This day have I perfected for you your faith and completed My blessings upon you and have chosen Islam for your faith” were among the last Revelations to the Holy Prophet (pbuh), revealed a few months before his death. This verse marks the culmination of his teachings and his mission. The Qur’ânic Revelations and their teachings in the form of Sunnah – (practice by the Holy Prophet, pbuh) were brought to completion. The final fulfilment of his mission was to be later when “the earth shall radiate with the Light of his Lord” (39:69) and his message of peace and faith in one God would spread around the world.

What follows from this Divine Declaration is that we now have the perfect Divine Law and should live according to it. The absence of a command or an aspect of a command also has a sigmificance. A human being has no authority to fill the gaps in the law where Allâh is silent. Reasoning by analogy (- qiyâs) or by consensus (- ijmâ‘) should not lead to additions or deletions in Divine Law (- sharî‘a). The Qur’ânic words should retain the meanings they had in the language of the classical Arabs of the time. “Consensus” of the Muslims is often used to justify a certain interpretation of law, however consensus (-ijmâ‘) in its correct use was the consensus among the Companions of the Holy Prophet (pbuh) and not among the “learned” of the later generations” (Ibn Hazm). Agreement (-ijmâ‘) was only seen among the Companions of the Holy Prophet (pbuh) on a very limited number of subjects. Consensus agreement of the community through the votes of its specialists and representatives is the preferred approach in a Muslim society. However, it has not the authority of sharî‘a. Such agreement can only offer ways or opinions for special situations. Decisions based on qiyâs and ijmâ‘ is allowed if it does not add to the Injunction of Divine Law (- sharî‘a). They are clearly defined in the Holy Book. Labels such as forbidden (harâm), recommended (halâl), obligatory or discouraged are accidental and not part of sharî‘a. These expressions should be taken out when discussing religious injunctions. Such expressions are not be found in Qur’ân.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

5:6 In this verse Allâh is directing us to purification before Prayer, which can be performed with either clean water or pure dust, the constituent parts of the body. The ablution of the body before ritual Prayer also symbolizes spiritual purification. Ablution through the mystery of life, which is water, is to witness the Living who created all life from water, while ablution through the element of dust, connects to our substance of origin: “He fashioned him out of dust, then He said to him, Be!, and it came to be” (3:59).

وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا

5:12 Ithna ‘Ashara Naqîban اثْنَيْ عَشَرَ نَقِيبًا means “twelve chieftains”, in the sense that Jesus had twelve disciples. In the statement that follows, “Allâh said. ‘I will certainly absolve you of your sins and will surely admit you to Gardens served with running streams” (وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ) refer to the “promised gardens” that was described by Joshua and Caleb, son of Jephunnah as a land in which “flows milk and honey” (Num. 14.8).

وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِّمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ

5:14 Mîthâq مِيثَاقَ is a covenant. In the New Testament, we read Jesus saying, “I have much more to say to you, more than you can now bear. But when he, the spirit of truth, comes, he will guide you into all the truth” (John 16.12-13). The Kingdom of God, so often spoken of by Jesus, was none other than the spiritual kingdom to be established by the Holy Prophet (pbuh) of Islam. Christians look for other interpretations of this verse.

لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَن فِي الْأَرْضِ جَمِيعًا

5:17 Yuhlika يُهْلِك means, “to put an end to” or “to cause to die”. This verse is another argument that neither Jesus nor his mother is living on this earth or in heaven waiting to return. Mary died, so did Jesus. He was not made an exception to Mary. All those who consider Jesus to still alive in some form should know that he died like all Prophets. “And all those that were in the earth” وَمَن فِي الْأَرْضِ جَمِيعًاdoes not mean all those human beings who are on the entire earth, but all his contemporaries (cf. 2:47). The Holy Qur’ân repeatedly rejects the divinity of Jesus and presents an argument that he died like any other human being (cf. 5:72-75). We read, “The Messiah, son of Mary was only a Messenger, all Messengers have passed away, and his mother was a highly truthful woman. They both used to eat food. See how we explain the arguments for their good; yet see how those (who believe that Jesus is living or was a son of god) are turned away from truth” (5: 75).

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِّنَ الرُّسُلِ أَن تَقُولُوا مَا جَاءَنَا مِن بَشِيرٍ وَلَا نَذِيرٍ

5:19 ‘Alâ fatratin عَلَىٰ فَتْرَةٍ means “after a break”. The Holy Prophet (pbuh) is reported to have said, speaking of Jesus, “There has been no Messenger between him and me” (Bukhârî 21:48). No nation or religion claims the appearance of any universal messenger bringing a new Divine Law between the lives of Jesus and Mohammad (pbuh). This does not mean that Allâh remained dumb for six hundred years and He did speak to anyone. The verse simply says that Mosaic Law retained its validity in this period. One must differentiate between nabî that is Prophet, and rasûl who is a Law bringing Messenger. Not all Prophets are Messengers. Moses was a Law Giving Messenger (rasûl) and a Prophet (nabî) (19:51) and Aaron was only a Prophet (19:53).

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ وَجَعَلَكُم مُّلُوكًا وَآتَاكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ الْعَالَمِينَ

5:20 Mulûk مُّلُوكmeans, “Master of your own affairs” (for this rendering see Jarîr, Zamakhsharî, Râzî). It is an allusion to the Israelites freedom and independence after their Egyptian bondage, and therefore is not an anachronism.

قَالُوا يَا مُوسَىٰ إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ

5:24 What is said here concerns the spiritual immaturity of the people of Moses (Num. 13.32; 14.1-4, 6-9) which can be seen as contrasted against the attitudes of Companions of the Holy Prophet. Before the Battle of Badr one of the Companions, Miqdâd Ibn Amar, said to the Holy Prophet (pbuh), “We are with you. We will never say, as the people of Moses said to him, go forth you and your Lord, then fight there you two, we will sit down here and watch. We will fight your enemies in front of you, and behind you, and on your right and on your left” (Bukhârî). Moses prayed about his own people: “bring about separation between us (Moses and Aaron and his sincere followers) and these disobedient people.” Joshua and Jephunnah supported the position of Moses with respect to these “disobedient people” and said to them, “rebel not ye against the Lord, neither fear ye the people of the land, their defense is deported from them and the Lord is with us, fear them not” (Num. 14.6-9). It was under the leadership of Joshua and Jephunnah that finally, after forty years, the Israelites were to enter the Promised Land.

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ

5:27 The verse is an reference to the Jews and their relationship with the Muslims. Their offerings were rejected because they rejected the Divine Discourse revealed to the Prophet Muhammad (pbuh).

مِنْ أَجْلِ ذَ‌ٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

5:32 The human being is Allâh’s noblest handiwork. He is the zenith of His creation, its aim and end. Humanity is Allâh’s vicegerent on earth (2:30; 17:30). It is therefore natural that the religion, which has put human beings on such a high pedestal, should also attach great importance and sanctity to human life. According to Islamic teaching, of all things, human life is the most sacred and inviolable (see also 17:33 for the gravity of the crime of murder). In the verse, the word nafsstands for a human being, but may also refer the any great reformer or any prophet. As the word Nafsanنَفْسًا here is used as an indefinite, then according to Arabic syntax, the word must refer to the Jewish plots to kill the Holy Prophet (pbuh), but does so without detracting from the universal validity of the injunction against murder. The words كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ “We laid down for the Children of Israel” also refer to its earlier enunciation. The same text you can read in Talmud: Mischna Sanhedrin IV.5.

إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَن يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَافٍ أَوْ يُنفَوْا مِنَ الْأَرْضِ

5:33 Those who wage war against Allâh and His Messenger and who attempt to spread violence and chaos mostly end up being slain, crucified, or banished from the land. There is a more general application in a legal sense against deceit, murder and the (attempted) spread of corruption.

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِّنَ اللَّهِ

5:38 Al-Sâriq السَّارِقُ is a noun of intensiveness of sâriq سارق. It is derived from the root saraqa سَرَق meaning, “To steal”. Sâriq is the one who steals. Al ال before the noun gives the sense of intensiveness and perfection. Such a noun is called ism mubâlaghah إسم المبالغة. Thus Al-Sâriq السَّارِقُ is not just an ordinary thief or a person who commits an act of theft, but a professional, habitual thief. Al-Sâriqah السَّارِقَةُ is the female counterpart of such a habitual thief. The word Aqta‘ûاقْطَعُو literally means, “to cut” and faqta‘û aidî-huma فَاقْطَعُوا أَيْدِيَهُمَا means, “cut the hand of the two”. However, the punishment prescribed in the verse is not for a simple act of theft (saraqa), or for an ordinary thief (sâriq) but for Al-Sâriqa, the addicted, habitual thief, whether man or woman.

In order to correctly understand the nature of this punishment, it is necessary to know the metaphorical meaning of faqta‘û aidî-huma فَاقْطَعُوا أَيْدِيَهُمَا or “cut the hand of the two”. The Arabic expression for silencing someone is qat‘a lisâna-hu قطع لسانه – “cut off his tongue”. However, qata‘a-hu bil-hijjati قطَعه بالحجٌة means, “he silenced him with argument” (Lisân). We read in the chapter of Joseph, qata‘na aidîyahunna قطعنَ إيديهُنٌ meaning “cut their hands”: “when they (the women of the township) saw him (Joseph) they began to cut (off) their hands” (12:31). This does not mean that the women of the township where Joseph lived literally cut their hands off when they saw Joseph, but his appearance made them fall silent this way. Therefore, faqta‘û aidî-humaفَاقْطَعُوا أَيْدِيَهُمَا (“cut the hand of the two) has to be read metaphorically. It means that the Al-Sâriq (or Al-Sâriqa the female counterpart) must be deprived of the power and means to continue stealing and to prevent them from committing repeated thefts. This could be done by imprisonment or other means. This punishment must be compared with the minimum punishment for those who “make war” and “create disorder in land” such as bandits and murderers, as mentioned in verse 33 of this chapter. As stated there (5:33), for such people the minimum punishment is imprisonment, yet theft is a less serious crime than “creating disorder in land” and “making war”. The minimum punishment for theft should therefore not be more severe than the minimum punishment these more sever crimes.

There is also another argument that faqta‘û aidî-humaفَاقْطَعُوا أَيْدِيَهُمَا – “cut the two hands” is to be taken metaphorically and not literally, and that is by looking at the practice of the Holy Prophet (pbuh). According to a saying of the Holy Prophet (pbuh), a hand was not to be cut off when a theft was committed in the course of a journey (Da’ûd 37.19); a further saying is that a hand was not to be cut off for stealing fruit from a tree (Da’ûd 37:19). Another tradition (hadîth) states that at the time of the Holy Prophet (pbuh) when a person stole another’s belongings. The rightful owner was invited to sell it to the person who had stolen it, and the Holy Prophet (pbuh) approved of this arrangement (Dâ‘ûd). ‘Umar(rz), the second caliph did not cut off the hands of Ibn Abî Batta and his companions who stole a camel because they were hungry. Therefore, without a system of social security this punishment cannot be imposed as every citizen is entitled to a share in the community’s economic resources. It is therefore against the background of such a system of social security that the Holy Qur’ân imposes this punishment. In a state in which security, social justice, and the basic needs of all are assured, theft represents an attack against the system as a whole. Thieves should be stopped and confined if peace is to be maintained in such a society. In a state where this social security does not exist, such a punishment should not be imposed and state law must confine itself to milder forms of punishment. It was based on this principle that ‘Umar(rz) waived the hadd (limit) of hand cutting in the case of Ibn Abi Batta during a period of famine that afflicted the nation during his reign. This punishment therefore is not a required punishment under all circumstances as it is often misunderstood, but rather the absolute maximum punishment that can be imposed if certain strict conditions are met. Another aspect that should be remembered is that theft in those times often resulted in severe consequences and even death of the victim of such crimes, for example if a riding camel or water and food provisions were stolen in the desert. Even if taken literally, it should be noted that this punishment, by imposing a maximal limit on the punishment for theft abolished the death penalty for this crime, which in that day and age was commonly imposed.

سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ

5:42 Suht لِلسُّحْتِ literally means, “things forbidden”. Its root is sahata سَحَت meaning to gain what is unlawful; make unlawful profit; do anything that leads to destruction; devour that which is forbidden (Lisân), or take a bribe (Râghib). Hence, the passage denotes those who greedily devour all that is forbidden.

إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَـٰئِكَ هُمُ الْكَافِرُونَ

5:44 Torah التَّوْرَاة was a Divine Revelation and provided “light and guidance” (هُدًى وَنُورٌ). It was intended for the children of Israel, and was never meant to have universal validity. This verse does not offer evidence of the purity of the text of the scripture in what we read today, or that this “light and the guidance” were kept intact throughout the ages. The Rabbis and those learned in their law were required to guard their scripture. However, scholars among the Jews (and Christians) know that major alterations were made and are still being made by human hands to their holy scriptures, which they claim are from God. The alteration of these books is clearly referenced in the Holy Qur’ân in 2:75-79. The light and guidance also refer to the Divine teachings and the prophecies about the advent of Jesus and the Holy Prophet (pbuh). It is the duty of the learned to inform their people about the true teachings and the prophecies and these verses warn against trying to conceal or modify them.

وَلْيَحْكُمْ أَهْلُ الْإِنجِيلِ بِمَا أَنزَلَ اللَّهُ فِيهِ

5:47 The words “and let the followers of the Evangel judge according to what Allâh has revealed therein”, like similar concepts in 5:44do not enjoin obedience to any Law of Moses or of Jesus but refer to the prophecies contained in the Torah and the Evangel about the advent of the Holy Prophet (pbuh) of Islam.

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ

5:48 The Holy Qur’ân is Muhaimin مُهَيْمِنً, which means “guardian over the previous scriptures”. The Holy Qur’ân is the deciding factor as to what is genuine and what is false. Al-Haqq الْحَقِّ is distinct as the absolute Truth, as opposed to books which contain both truth and falsehood. Al ال before the noun haqq gives the sense of intensiveness and perfection.

فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَن تُصِيبَنَا دَائِرَةٌ ۚ فَعَسَى اللَّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنفُسِهِمْ نَادِمِينَ

5:52 Al-Fatha الْفَتْحِ means “The victory” or “The opening of good fortune” (Tâj, Asas). Al ال before Al-Fatha الْفَتْحِ refers to a particular victory, not just victory as a general concept. Here it may refer to the victory of Makkah. The verse indicates that certain people were blessed with good fortune at the time of victory. The “remorsefulness” experienced by others is due to missing the opportunity of receiving great fortune by not accepting the Divine message.

يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَ‌ٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ

5:54 There is a particular beauty in the Divine words يُحِبُّهُمْ وَيُحِبُّونَهُ “Whom He will love and who will love Him”, which comes from the use of pronouns of absence (3rd person plural) and a future tense without end, indicating that Allâh’s love for His servants will be endless. His love for us will exist whether our state is one of existence or non-existence. He confirms His intention in the following words: “He will be with you wherever you may be” (57:4).

قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَ‌ٰلِكَ مَثُوبَةً عِندَ اللَّهِ ۚ مَن لَّعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ

5:60 “He has made (as) apes and pigs” (جَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِير) is a metaphorical description of the moral degradation sinners undergo: they became degraded, egoistic, devoid of morals, and abandon themselves to the pursuit of lust (Mujâhid, Jarîr, see also 2:65).

وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ

5:67 Ya‘simu-kaيَعْصِمُكَ – “He will protect you” is derived from ‘asma, which means to protect, hinder, defend, save from evil, or protect from sin (Tâj, Lisân). Commenting on this verse Imâm Râghib writes that the ‘ismat عِصمت or protection of the Prophet is given to him by Allâh in the first place by characterising him with purity of essence; by creating him with a pure nature free from any sin, and by protecting him from evil and sinful deeds. Thus with these words, Allâh grants the Holy Prophet (pbuh) physical protection as well as spiritual excellence. This verse is to bring tranquillity to the Holy Prophet (pbuh). Al-Alûsî also gives a similar explanation in Rûh al-Ma‘âni.

“Allâh will protect you from all the onslaughts of people on your life” is a great prophecy. In Makkah, the Holy Prophets enemies were the Quraish. His Hijrah to Madînah multiplied the numbers on his enemies. In Madînah, most of the Quraish, Jews, Christians, and the other tribes of Arabia, the hypocrites, and the kingdoms of Persia and Byzantine were all hostile towards him. In this critical situation, this promise is given that the Holy Prophet (pbuh) will remain under Divine protection against the many dangers that threaten his life. The reality of this promise can be judged from the fact that three of the four caliphs that followed him, ‘Umar (rz), ‘Uthmân (rz) and ‘Alî (rz, were killed, although they had by that time acquired greater political power. The verse also refutes the opinion of some people that the Holy Prophet (pbuh) was afraid of Abû Bakr(rz), his father-in-law and the first caliph. Abû Bakr(rz) was known as a soft-hearted person and a sincere friend of the Holy Prophet. He had no reason to be afraid of Abû Bakr(rz). Besides, the promise of protection from All-Mighty Allâh removes the fear of another human being.

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

5:69 The verse repeats once again what was already said in 2:62 in the same words.

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ

5:72 The Christian doctrine of the Trinity is refuted here. The name of Holy Ghost or the alleged divinity of Mary is not mentioned where reference is made to the Trinity (5:73). The doctrine concerning the deification of Mary or “Mariolatry” by the Catholics is well known.

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ

5:75 The verse advances a number of arguments against the alleged divinity of Jesus (3:2; 3:5; 3:6; 3:55; 4:157). The statement “The Messiah, son of Mary, was only a Messenger, all the Messengers have (like him) passed away before him” also indicates that Jesus has died and is not still living with his body somewhere in heaven.

قُلْ أَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا

5:76 All who profess to worship Christ, love only the images they themselves have constructed. In effect, by doing so, they profess Allâh’s similarity with His creation. The perfect knowledge of Him demands that He is incomparable (cf. 42:11).

قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِن قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَن سَوَاءِ السَّبِيلِ

5:77 The Christian doctrines that God is the Christ or God is the third of the trinity are groundless. The verse tells us that in making these doctrines the basis of their religion, Christians have incorporated doctrines preached by the pagans. Ibn al-‘Arabî says about the followers of trinity: “No foot of the believers in trinity reaches a firm foundation in Him; no clear path to Him appears for them, as they see Him identical to a human being. This image of Christ stands between them and the Goal. Their people of knowledge try to separate him from Him but they are unable to do so. Others try to make him identical with Him, but that does not become verified for them so they remain impotent in their belief, their understanding becomes weary and their intellects bewildered. Their tongues speak of him and Him in contradictory expressions, At one time they say he and mean Him, at another they say not He but he, and at still another time they say He and he, not he but He.” (Ibn al-‘Arabî)

لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ ذَ‌ٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ

5:78 After Moses, David and Jesus represent the highest achievements of Israelites in temporal and spiritual glory. In addition, of all the Israelite Prophets, these two suffered the most at the hands of the Jews. The hardships David was subjected to by his ungrateful people are reflected in the deep pathos of his Psalms (in particular, see 109:17-18; 78:21-22); the persecution of Jesus culminated in his being hung on the cross. Yet both had warned the Jews that their transgressions called for Divine punishment. Accordingly, the warning by David was manifested in the Israelites being smitten by Nebuchadnezzar in 586 B.C., while the warning by Jesus was realized by terrible hardships inflicted on them by Titus of Rome in 70 A.D.

وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنزِلَ إِلَيْهِ

5:81Al-Nabîالنَّبِيِ refers to the perfect Prophet as signified by the suffix al before Nabî. In the Holy Qur’ân this expression is always used to mean the Holy Prophet Muhammad (pbuh). He is referred to as The Prophet or That Prophet in early scriptures (John 1.21-25).

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ۚ ذَ‌ٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ

5:82 The Christians are nearer to Islam than the Jews because of two main reasons: Christians reject only one prophet that is the Holy Prophet of Islam (pbuh), whereas the Jews reject two Prophets, Jesus and the Holy Prophet Muhammad (pbuh). Another reason is given in this verse: “That is so because there are priests and monks among them and because they are not haughty”. In the early history of Islam, Negus the Emperor of Abyssinia accepted Islam, Heracles was favourably disposed towards it, and many Christians in Egypt, North Africa, Syria and Iraq converted to Islam in large numbers. There are no such examples among the Jews. In contrast, only few Jews were friendly towards Islam. The Jews, who think of themselves as the chosen people, tended to be haughty. Many concealed deep-rooted hatred and jealousy in their hearts against Muslims. Although throughout history the Jews faced pogroms and extreme persecution almost exclusively at the hands of Christians, they found protection among the Muslims. Despite this, they allied with Christians against Muslims whenever they saw a chance to harm the Muslims (5:51, 52, 80; 3:112). The animosity against Jews that currently can be found in some Muslim countries is a recent development over the last decades, which are based on political rather than religious reasons.

وَإِذَا سَمِعُوا مَا أُنزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

5:83 This verse also refers to the verse 39:23 and to the Christians of Abyssinia and Negus their king. When verses 19:16-34 of the Holy Qur’ân were recited to him by Ja‘far, it is related that eyes of Negus overflowed with tears.

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ

5:89 This verse should be read as a continuation of the previous two verses. The oaths referred to are vows by which one forbids oneself what is otherwise lawful or good and pure. It is wrong to think that the verse sanctions the expiation of all kinds of oaths. Oaths that pertain to the rights of others cannot be broken. Such oaths cannot be expiated even by adopting any or all of the three courses mentioned in the verse above. عَقَّدتُّمُ الْأَيْمَانَ “Do guard your oaths” means oaths are not to be sworn lightly, but only when there is an urgent need.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْس مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

5:90 There is no doubt that intoxicants and gambling are highly addictive. Similarly, games of chance, “divining arrows” and some rituals in churches and temples can also be addictive as they create a false sense of spirituality. Religious rituals accompanied by songs, dance and music cause a kind of euphoria that distracts from mindful contemplation. This addiction is not only due to a state of ecstasy, but also from an experience very close to the altered state of consciousness characterized by good feelings.

لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوا وَّآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوا وَّآمَنُوا ثُمَّ اتَّقَوا وَّأَحْسَنُواۗ

5:93 The statement: “There is no blame on those who believe and do deeds of righteousness for what they have eaten” does not justify in any form drinking and eating what is unlawful (cf. 5:3) as the verse might be misinterpreted; neither does it allow the consumption of any unlawful food mentioned in verse three of this chapter. Rather, the verse is speaking of those Muslims who died before the promulgation of the prohibitions mentioned in verse 5:90 above or before knowledge about these prohibitions reached them. It informs us about the conditions to be observed and which can safeguard a person against the use of forbidden items. “Eating” has a broad meaning here, and is not limited to blood and pork. It also includes things that are acquired by unjust means through bribery, cheating, stealing, forgery, and other methods (cf. 4:2, 6, and 10). The command to avoid “eating what is unlawful” is taqwâ تقوئ. The word attaqû اتَّقَوا is repeated three times in this verse and the particle thumma ثُمَّ is used to emphasize attaqû. The muttaqîn مُتٌقين are those who are God-conscious, observe their daily duties, and guard against evil: their belief is so strong that it becomes a natural and constant source of good works (2:2). The reason for this repetition is to emphasize and remind us of our three-fold duties: towards Allâh, towards our fellow beings, and towards ourselves. People who are muttaqîn could never conceive of “eating what is unlawful”.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ

5:95 Al-Sayd الصَّيْدَ can be translated as “fish” or “prey”. The word is derived from sâda eäBu meaning to hunt or chase game and to fish. Al-Sayd الصَّيْدَ in this context is restricted to only edible animals. It does not include potentially harmful animals such as snakes, scorpions, or rabid dogs. Here the Ka‘bah also signifies the sacred precincts of Makkah as well as the sanctuary itself, lest this verse not make sense (Râzî; cf. 5:96). The prohibition against killing game during a pilgrimage in the sacred precincts of Makkah is to ensure not only the respect and the security of the Ka‘bah, but also for the overall safety of large gatherings of people. The prohibition also serves to maintain an environmental balance, as during the days of pilgrimage huge numbers of people come together. If a large number of pilgrims go hunting in this relatively small area, the environmental balance is bound to be disturbed.

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا

5:96 Bahr بَحْر is any large accumulation of water. Thus Sayd al-Bahr صَيْدُ الْبَحْر comprises all water-game, whether derived from the sea, rivers, streams, ponds, or lakes (Jarîr). Fishing during pilgrimage is allowed; it is much less likely to disturb the ecological balance than hunting

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا

5:101 Extreme positions and obsession over minute details in the interpretation of Sharî‘a law is prohibited according to this verse. Fixating on trivial details leads to superstition, aversion, and finally disbelief. Just as the absence of Sharî‘a is harmful, so is the other extreme. We have to apply appropriate moderation and make efforts to understand the spirit behind the laws of Sharî‘a. Here is also a prohibition to insist on questions that have little to do with morality and righteousness (taqwâ تقوئ). Actual examples of such questions are: the kind of wood was used by Noah to construct the ark; the size of his ark; the kind of tree that Adam was forbidden to approach; or the name of the person with whom Abraham debated. Equivalent questions in modern times are whether it is “halâl” to put fresh flowers in toilets, or “harâm” to use nail polish during prayer. The list of such trivial discussions is long. This passage also holds a prohibition against the creation of new but effectively useless and potentially harmful ordinances (- fatwâ), and against interpretations of Sharia that were never mentioned in the Holy Qur’ân. The Holy Qur’ân has made the details in important matters explicit, yet there are questions where no direct answers are given. This does not mean that Allâh has forgotten them or wants us to remain ignorant. The purpose is that we exercise our own judgment and reasoning – Ijtihad. The Holy Prophet (pbuh) said, “The difference of opinion among my ummah (community) is a source of mercy and blessing. “Such differences represent opportunities for the cultivation of reasoning power as well as suitable, intelligent interpretations of the law in the face of constant change.

Obsessive analysis of the details of each injunction also leads to discord. Some “Mullahs” (self-made religious authorities, shari‘a-makers) add to or interpret sharî‘a laws in ways that are irrational or even repulsive for many minds and have no basis in the Holy Qur’ân. This subject is considered again in the following verse (5:102). The words “Allâh is a great protector” refer to the protection by Him from a return to disbelief because of newly devised religious ordinances by misguided scholars. Ibn Hazm has discussed this problem at length in the first volume of his book Muhâlla.

مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَـٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ

5:103 The verse conveys to us the message that once people start following a superstition or senseless tradition, they cannot refrain from it, and they make little use of their faculties for reasoning and logic.

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا

5:110 Kahlan كَهْلًا comes from kahala كَهَل meaning, “to reach an old and mature age” or “to be of an age when a person’s hair becomes grey”. In the words تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا “You spoke to people while you were a young person and when your hair turned grey because of old age” we are informed that Jesus not only lived and preached in his youth, but also when he reached a mature advanced age. Jesus was put on the cross when he was still young; probably when he was a little over thirty. If he also spoke when his hair was already grey, it means that he did not die on the cross or ascend to heaven after being taken down from the cross. “You spoke … and when your hair turned grey because of old age” only makes sense if Jesus continued to live on earth, even if he no longer lived in Palestine. The use of the past tense in “you spoke..” indicates that he spoke in the past and not that he will speak some time in the future upon descending to earth from heaven as some people believe. The word Rûhروح is always used in the Holy Qur’ân to indicate Divine Revelation and Mercy (cf.16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 58:22; 26:193; 4:171).

وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي

While commenting on the words وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي “by My leave you raised the dead to life” Imâm Al-Ghazâlî says: “Ignorance is death and knowledge is the noblest life. Allâh has mentioned ignorance and knowledge in His Holy Book and has called them death and life. Whosoever lifts another out of ignorance to knowledge has created him anew and revivified him to a blessed life. Should a man have a way of conveying knowledge to people and calling them to the Most High that would be a kind of revivification, and such would be the level of Prophets” (Al-Maqsad al-Asna fi sharh asmâ Allâh al-Husna by al-Ghazâlî translated by David Burrell and Nazih Daher; cf.:6:122)

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَيْنَا مَائِدَةً مِّنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ ۖ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ

5:114 Mâ’idah مَائِدَةً is derived from word mâda ماد and has the meaning of furnishing with food again and again. Food can also be knowledge, as knowledge is a spiritual food. All Prophets pray for their people (cf. 71:26). This verse is the prayer of Jesus for his people. The wordsلِّأَوَّلِنَا وَآخِرِنَا “the former and the later ones” show that the prayer was not only for the followers of his time, but also meant for his followers in later periods. The words وَأَنتَ خَيْرُ الرَّازِقِينَ “You are best of the providers of sustenance” supports this meaning. Mâdahas the meaning of rotation, revolving, and ever again returning. This also shows that the prayer of Jesus was forever returning a blessing of spiritual knowledge and of food.

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَـٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ ﴿١١٦﴾ مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

5:116-117 Jesus shall be asked by Allâh on the Day of Judgment: قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَـٰهَيْنِ مِن دُونِ اللَّهِ “Did you say to the people, Take me and my mother for two gods beside Allâh? Jesus will deny this and say that he had no right of saying this, that he has no knowledge of it, that he said only what he was commanded by Allâh to say, and that he was a witness only as long as he lived among his people. Now those who insist that this Jesus ascended to heaven, that he is living with his body somewhere in the heaven, and that the same Jesus is going to return to earth in later days and end the disbelief, should carefully reflect on this verse. Jesus clearly indicates that he has no knowledge of his own and his mother’s deification. However, Jesus certainly would have come to know the fact that some people took him as god and worshipped him when he returned to the earth some time before the Day of Judgment. These people should reflect again: Jesus was a prophet of Allâh as the Holy Qur’ân repeatedly says. Now if he is to come again, what about the claim that Mohammed (pbuh) was Khâtim al-Nabiyyîn – the last of all Prophets. How can he be the last one? Is Allâh going to strip Jesus of his prophethood? If Jesus were to come again as an ordinary man, then what sense and what wisdom was there in keeping him alive over all these years? These verses reject not only the divinity of Jesus but also clearly announce: (1) Jesus died a natural death; (2) he was not lifted to heaven alive, where he is still alive waiting to return; (3) he will not return to this earth a second time in his own person; (4) it was only after his death that people deified him (see also 3:2; 3:5-6; 3:55; 4:157; 5:72, 110).

6. CHAPTER سورة الأنعام

The Cattle

(Revealed before the Hijrah)

The chapter derives its title from the verses 136-138 where cattle are mentioned in connection with certain pagan superstitions and idolatrous practices. The abolition of these practices was necessary to establish the Doctrine of Divine Unity in all its purity. The objective of the Holy Qur’ân is not only to preach Divine Unity, but also to make it the basis of practical life. Previous chapters dealt with the spiritual history of humankind, and mention earlier revelations and their subsequent corruption. The latter part of the preceding chapter refuted the Christian doctrine of the deification of Jesus.

The chapter also deals with idolatry and other kinds of polytheistic beliefs. The very first verse expounds the doctrine of dualism such as that found in the Zoroastrian faith and in the writings of some philosophers. It also covers some of the regulations for daily life of the new community of Muslims, and the ways in which Jews and Christians failed to maintain many of the doctrines of their own laws.

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ

6:1 The chapter opens with a forceful declaration of the Divine Unity behind the entire multiplicity of creation, and refutes the dogma of Dualism – like the Zoroastrian faith that teaches the duality of godhead – of two separate gods – a god of good that is light, and a god of evil that is darkness. Allâh says He is the Creator of both. Darkness cannot co-exist with light. It perishes when light shines. The doctrine of Dualism is also refuted by using the plural form of darkness –Zulumât الظُّلُمَاتِ. The plural form stands for different kinds of darkness, including the darkness of spiritual and moral evils, of afflictions, hardships and dangers. The use of plural form signifies that sin and evil deeds, affliction and hardship do not stand alone. They multiply – one sin leading to another and one evil deed leading to may hardships and afflictions. In contrast to Zulumât, the Verse uses the word Nûr (light) in its singular form. Nûr is an attributive Name of Allâh. Nûr also stands for Allâh’s guiding Light. Unlike Zulumât, Nûr cannot be and is never used in plural Form.

Referring to the creation of “the heavens and the earth”, the word Khalaqa خَلَقَ is used, but for all kinds of darknesses and the Light, the word Ja‘ala جَعَلَ “brought into existence”, is adopted. The verse is an example of Divine Words, the beauty of which a reader can only imagine.

The inclination to do good and the readiness to follow evil are in reality two links of the same chain (95:4-6). The evils (“the darknesses”) and good (“the light”) are not independent of one another. Evil is nothing but the wrong use of God-given faculties. Sin is the yielding to primitive and evil impulses that remain uncontrolled. Both, impulses that lead us to evil (Nafs al-Lawwâmah), as well as positive impulses that prompt us to shun evil (Nafs al-Ammârah), are within us side by side, imbedded in our nature. Both are mentioned in the Holy Qur’ân. When we do evil, a kind of warning in our conscience accompanies them (cf. 91:7-8). These evil impulses and the accompanying warnings, that some people may call “conscience”, are the basis of Qur’ânic moral teachings. Thus, instead of pointing to the duality of the godhead, they constitute an argument in favour of the Oneness of the Creator (91:7-8). Nothing is evil and bad in and of itself. Things, in some instances can lead to evil, such as sexuality, are also things for which praise is due to Allâh. The ultimate origin of all objects is the Great Creator “of the heavens and the earth” and all perfect praise (الحمد) belongs to Him. Accepting the necessity of evil and darkness (as dualists do) is incompatible with the praise of Allâh, for whom comes all Light and Beauty. The existence of evils and of darknesses as a necessity is not compatible with the praise of Allâh Who is Light ( – Nûr نور) and Beauty ( – Jamâl جمال). Darkness has a hidden good in it. Besides, darkness only exists in very limited forms intended to foster the development of our free will, and ultimately in the realization of Divine Mercy. It is His Attribute of Mercy under which the entirety of creation moves in a process of continued evolution from “clay” to the “finest make” (95:4).

وَأَجَلٌ مُّسَمًّى عِندَهُ

6:2 Ajal-an Mussammâأَجَلٌ مُّسَمًّى is the period from death to resurrection.

وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِيَ الْأَمْرُ ثُمَّ لَا يُنظَرُونَ

6:8 The “angels descend” with one of two objectives – either to bring revelation –Wahî وحي or Divine Punishment.

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ

6:20 The verses 6:8-20 contain arguments and proofs to support the Holy Prophets (pbuh) mission. The words of the verse, “Those whom we have given this perfect Book recognize him (the Holy Prophet Muhammad) as they recognize their own sons,” describes yet another way by which Allâh bears testimony to the truth of the Holy Prophet (pbuh). As the chastity, honesty, and modesty of a wife provide proof that her husband is the real father of their child, likewise the truthfulness, modesty, and sinless life of the claimant of prophethood is a proof of the truth of his claim (cf. 10:16). Just as a child bears some of the features and attributes of its father, one can see in the Holy Prophet (pbuh) reflections of the Attributes of Allâh who revealed to him His Holy Words. There is another message in this verse: people doubting that this revelation is from Allâh should remember that they have no such doubts concerning their sons, even though they do not possess absolute proof and certainty of being the father.

The verse also refers indirectly to those Jews who accepted the Truth brought by the Holy Prophet (pbuh). They recognize the Prophet who appeared among the Children of Ismâîl, as they recognized the Prophets of the past who appeared among their own ancestors, the Children of Israel. They know that the blessings of God were promised equally to both sons of Abraham, Ismâ‘îl and Isaac, and that their own Scriptures contain prophecies that clearly apply to the Holy Prophet (pbuh).

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ

6:21 The Holy Writ is not forged by anyone; forgery cannot be hidden. The verse thus contains yet another proof about the truthfulness of the Holy Prophet (pbuh) and the truthfulness of the Holy Qur’ân.

وَإِن يَرَوْا كُلَّ آيَةٍ لَّا يُؤْمِنُوا بِهَا ۚ حَتَّىٰ إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ

6:25 The Holy Qur’ân is not a book of history that concerns itself with stories, unless there is a clear underlying moral message to it. The Book mentions the names and episodes of the life of certain Prophets to illustrate aspects of its moral teachings and lacks the salacious and sometimes immoral stories found in the Old Testament. At times, the Quran mentions certain Israelite Prophets to clarify these misconceptions and restore the dignity and status of these Prophets of God. To cite some examples: the Holy Qur’ân corrects the Biblical stories of David and his concubines, the love story of Solomon with the Queen of Sheba, and the story of Jesus being the son of God. The objection that the Holy Qur’ân is “just a book of old stories” applies also to the Holy Books of those who make this objection – أَسَاطِيرُ الْأَوَّلِينَ “old stories”.

وَقَالُوا لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ ۚ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَىٰ أَن يُنَزِّلَ آيَةً وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

6:37 The sign spoken of here is the one asked for in verse 35. Allâh sent the sign of His measure and His determination. However, He is not under any obligation to fulfil the demands and wishes of His creation: He is the Master and not the One who fulfils demands. The word Qâdir قَادِرٌ, meaning “Appraiser”, embodies the sense of measuring and determining (Tâj). Qâdir is used as active participle and is intended to denote a readiness to show the required power; the closing words of the verse support this with a clause to the effect that Allâh is the Appraiser of how and when to send down the sign, and that he is devising the means for the success of the religion chosen by Him for humankind.

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم

6:38 Umamum أُمَمٌ (plu) refers to creatures, living beings, group of living things having certain characteristics common, or communities (Lisân, Tâj; see also 6:42). All living things are provided for by Allâh just as He provides for human beings: human beings must therefore obey the laws of nature as other creatures do. Animals and birds understand the signs that a change has taken place in their environment and in the season of the year, disbelievers however do not recognize the signs of their disbelief. The verse, moreover, indicates two classes of the people. Those who, like beasts, are wholly focused on the earth and cannot raise their heads upright (مِن دَابَّةٍ), and those who fly like birds, soaring to higher spiritual regions (طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ ). Ummun ÂC means origin, mother, or source (Lisân, Tâj). The verse can also mean that human beings, as well as the birds and the animals on earth have the same origin, thus referring to the laws of nature and evolution of life on earth. It also suggests that the birds and the animals form communities like us (cf. 6:42).

قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَـٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِهِۗ

6:46 These words warn those who are in the habit of procrastinating to use their hearing, sight, and inner awareness to recognize the Divine Messenger. Delay may otherwise lead to the total extinction of their faculties.

وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۖ فَمَنْ آمَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

6:48 Allâh sends Prophets to people who are in moral and spiritual poverty, afflicted with adversaries, calamities and destitution. The purpose of sending Prophets is to give people a chance to become humble (6:42). The Prophets come to warn those who are unwilling to amend their behaviour (مُنذِرِينَ), and they come as bearers of good tidings for those who believe and change their sinful ways (مُبَشِّرِينَ ; 6:49). The good tidings they receive are that “they will have no cause of fear, nor shall they grieve” (فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ). Amana أمن means to trust, be secure, be in safety, or confide in. Îmân إيمان is derived from amana and means faith or belief. When the word islâm إسلام (“submission”) is used along with the word imân, then imân signifies sincerity and firmness of faith in one’s heart, while Islâm without imân expresses only outward submission or practical obedience. For a true believer, imân comes first and then islâm but for those who are weak of faith, islâm takes precedence over imân (cf. 63:7).

قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ

6:50 The Holy Prophet (pbuh) talked plainly and with great modesty. Although it would have been easy to claim supernatural power among superstitious people, he never presented himself as being superhuman. Even though as a great prophet he dispensed Allâh’s tremendous treasures of truth, and although he possessed the gift of prophecy, he remained humble and modest. As well as being holy, pure and beautiful as angels are, he was the greatest Adam, the perfect human being (- insân kâmil) before whom the angels made obeisance (cf. 2:34). Allâh revealed His will for His creation to him and he faithfully put into practice everything he received from Allâh. He was a model for human beings to follow.

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ

6:54 Salâm سَلَامٌ is derived from salima سَلِم meaning to be in sound condition, well, without blemish and safe. Salâm is safety, security, immunity, peace, obedience, and freedom from fault, defect, and imperfection or vice. The word has a much wider meaning than merely abstinence from strife, and implies prosperity, good health, and wholeness. Al–Salâm is also an Attribute of Allâh. Related words include: Salâmun سَلَامٌ – “peace”; Silmun سِلمٌ – “obedience to the doctrine of Islâm”, “peace”, “treaty of peace”; Istaslama إستسلم – “to follow the right path”; Salîm سليم– “safe”, “secure”, “perfect” and “sincere”; Salimun سلٌم, “one who is safe”; Sallamaä سلٌمَ – “to preserve”, “to give salvation”; Sallimû سلٌموا – “salutation”, “to say peace be upon someone”.

The message conveyed in this verse is Salâm-u-‘Alaikum سَلَامٌ عَلَيْكُمْ, meaning “Peace be upon you”. This is the promise of Allâh, which the Holy Prophet (pbuh) is to convey to the believers, and which can be read in verses 10:10-11: “As to those who believe and do deeds of righteousness, their Lord shall lead them because of their faith in Him to Gardens of Bliss served with running streams. Their Prayer therein shall be Glory be to You, O Allâh! and their greetings therein shall be Peace (- salâm).” The same promise is made in the verses 7:46, 13:24 and 39:73. It is significant that the Holy Qur’ân uses the word salâm and not al-Salâm in these verses. In the greetings Al-Salâm-u- ‘Alaikum, al-Salâm is the noun of intensiveness. The prefix al before salâm gives the word al-Salâm a special meaning: “the promised peace”. It is with reference to this promised peace that the believers are enjoined to greet one another with the words Al-Salâm-u- ‘Alaikum. These words also have a spiritual connotation denoting ethical soundness and safety from all that is evil, and therefore freedom from moral conflict.

قُلْ إِنِّي عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ ۚ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ

6:57 “Which you seek to hasten” (مَا تَسْتَعْجِلُونَ بِهِ) refers to the sarcastic demand of the unbeliever that Allâh should punish them as proof that the Prophet is the bearer of Allâh’s Message.

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ

6:59 The expressions “land and sea”( الْبَرِّ وَالْبَحْر), “falling of a leaf” (تَسْقُطُ مِن وَرَقَةٍ), “grain in the darkness of the earth”( حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ) and “green and dry”( رَطْبٍ وَلَا يَابِس) are metaphors. In Arabic symbolism ‘the sea’ represents hardship, whereas ‘and’ implies ease and comfort. The ‘falling of a leaf’ indicates that its power to draw nourishment has ended, referring not only to individuals but also to the fall of nations. The ‘grain in the dark beds of the earth’ stands for the mission of the Holy Prophet (pbuh): the grain in that context was destined to grow into a tree of exceptional proportions. ‘Anything fresh’ indicates those servants of God who prosper when they are watered with the pure water of Divine Mercy, and the ‘green and dry’ are those that must fall off like leaves. ‘An illuminating book’ (كِتَابٍ مُّبِينٍ) is the great law of cause and effect, and Allâh’s Perfect knowledge. Note here the word for book, Kitâb, is without the prefix “al”, thus it is not referring to the Holy Qur’ân, which is called al-Kitâb (2:2). This verse gives a further reason why the work of punishment must remain in the Hand of God, who alone knows the hidden facts. Mafâtih مفاتح is derived from fataha meaning “to open”, and can be translated as “keys”. It may refer to the preparedness of the heart and its openness for Divine knowledge; in this sense, preparedness is not earned, but is a Divine gift.

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ

6:65 “Calamity from above” عَذَابًا مِّن فَوْقِكُمْ signifies storms, famines, earthquakes, floods, hurricanes, torrential rains, blizzards, punishment at the hands of corrupt leaders, or tyrants of nations. Punishments مِن تَحْتِ أَرْجُلِكُمْ “from beneath your feet” signify droughts, diseases, pestilence, violent revolts against the rulers, or punishment at the hands of servants (Ibn ‘Abbâs, Râzî). The third type of punishment is in the form of civil unrest, discord, disunity and dissension, which sometimes provokes civil wars. All these forms of punishment are under the control of Allâh and He alone has the power to send down punishment. The Holy Prophets opponents witnessed the three forms of punishments. The punishment from above in the form of a storm was witnessed in the Battle of the Confederates, when the army of the enemy took flight because of a storm. The punishment from beneath was in the form of drought that brought great affliction upon the Pagans for seven years, and at the same time they were experienced the third type of punishment as they suffered defeats and losses at the hands of the Muslims in the battles, which they themselves started.

وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا

6:70 “Who take their religion as futile” (الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا ) indicates that some groups take their religion lightly. The reference here is to singing and dancing in places of worship, and religious festivals that serve the purpose of amusement and fun, rather than worship.

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُّبِينٍ

6:74 There is confusion in the minds of some about the relationship between Abraham and Azar. The Holy Qur’ân calls Azar Abrahams Abb أب. The word Abb أب is for a person who is respected in a family, possibly a father, senior, ancestor or an uncle (Râghib, Tâj). In verse 2:133, it is clearly applied to ancestors. In Arabic the word for a real father is wâlid والد. In the Holy Qur’ân, though Azar is called Abb of Abraham, this does not refer to his real biological father. Abraham’s wâlid is spoken of in 14:41 as a believer whereas the Ab in verse 9:114 is spoken of as having continued with idolatry (cf. 26:86). Later, in verse 60:4, we are told that Abraham had made a promise to Azar that he would pray to Allâh for his forgiveness; but that when Abraham discovered that Azarآزَرَ was an enemy of Allâh he abstained from praying for him and was in fact forbidden to do so. The verse 9:114 gives reason for Abrahams praying for Azar آزَرَ – “Abraham was soft of heart and forbearing”. Elsewhere (14:41; 71:28) a prayer of Abraham is recorded in the Holy Qur’ân, which he offered in the last days of his life. In this prayer, Abraham prays for his parents (Wâlidayya والديٌ). This clearly shows that Azar who has been called the Ab of Abraham was a different person from the wâlid of Abraham. The Holy Prophet (pbuh) was also forbidden to pray for the polytheists “even if they be his near kinsmen” (9:114; – see also 9-113; 19:41-50; 21:51-72; 26: 69-89; 29:16-33; 37:83-113). While it is certain that Azar was not the biological father of Abraham, different ideas exist as to their relationship. There are some who suggest he was the uncle of Abraham; others say he was the father of his wife Sarah. The Bible says that Abraham married Sarah, the daughter of Tara – the biblical form of Azar (Gn. 20.2).

وَكَذَ‌ٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ

6:75 Abraham lived among the Chaldeans, who had great respect and knowledge of planetary bodies. They worshipped sun, moon and different stars and planets, Mercury in particular. Abraham’s knowledge went beyond their physical world as Allâh showed him the spiritual glories behind the magnificence of the physical universe. Malakût مَلَكُوتَ means sovereignty, dominion, a great kingdom, or the power to deal with a thing as one likes (Lisân). The word is specifically used for the kingdom or dominion of Allâh (Râghib). Shihâb al-Dîn Suhrawardî, a great Muslim mystic, says in his well-known book ‘Awârif al-Ma‘ârif that when a spiritual wayfarer reaches a stage when he is made to witness the sovereignty of Allâh, he is spiritually reborn, and this rebirth is a prerequisite for being admitted into the presence of Allâh. Doubt in one’s creator cannot enter the mind of such a person who has attained this stage of certainty and conviction because he then lives in the presence of Allâh.

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَـٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ

6:76 Kaukab K·Ì· likely refers to Mercury, worshipped by the Chaldeans at the time of Abraham. The phrase hâdha Rabbî هَـٰذَا رَبِّي “is this my Lord?” is an interrogatory phrase in this context. Abraham used this phrase to express his disapproval and to highlight the absurdity the Chaldean belief in celestial objects (Râzî). This and the following verses contain an argument which Abraham employed to make his idolatrous people aware of their situation, and to make them reflect on their belief in their gods of the stars, the moon and the sun. “These were the arguments with which We equipped Abraham against his people,” says verse 6:83. There is no suggestion that Abraham was in search of an answer, or that he himself took the evening star, the moon, and the sun for God.

The preceding verses (6:74-75) have clearly informed us that Abraham had already been given knowledge of the Divine sovereignty and had attained the stage of “certainty” before he started to argue with his people. The words of Abraham, “lam Yahdinî لم يهدني “had my Lord not guided me aright”, also show that Abraham was already rightly guided by his Lord. In the words of the following verse, (6:79): “I have never been of the polytheists”, Abraham himself removes all doubts that he was in any uncertainty while arguing with his people. We also read the statement of Abraham in 6:80, “When He Himself has already guided me aright”.

It has always been the custom of the Prophets to start preaching first to their closest circle of acquaintances. Before starting to argue with his people, Abraham turned first towards Azar (see the preceding verse 6:74). The verse 2:131 states: “When his Lord said to him, Submit! He replied, Lord (you know that) I have already submitted “.

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا

6:79 The verse informs us about the real Qiblah (direction of prayer). Outwardly it is the house (Ka‘ba) in Makkah; inwardly it is “towards Him Who originated the heavens and the earth” (see also 6:162).

وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ

6:83 Tilka Hujjatu-nâ تِلْكَ حُجَّتُنَا – “this was Our argument” refers to the argument given by Abraham in verses 6:76-78. (نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ) “We raise in degrees in ranks whomsoever We will” is the great hope given to believers that favours received by Abraham are not limited to him only, and that others can also qualify for similar favours; in the verses which follow (6:84-87), some examples are given in support of the last statement.

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَ‌ٰلِكَ نَجْزِي الْمُحْسِنِينَ وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِين َوَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ

6:84-87 Seventeen Prophets are mentioned here, although not in chronological order. Particular aspects of the lives of these Prophets are referred to here in three verses and three different groups. This is because the concluding phrases of each of the three verses speaking of each of the three different groups of Prophets are different. The Holy Prophet (pbuh) is the final prophet (Khâtim al-Nabiyyîn) and the Divine Law (- sharî‘a) he brought is final. It is not a necessity that in order to receive the Divine Revelation (Wahî وحي), one has to be a prophet. The disciples of Jesus (Hawwâriyyûn حوٌاريون) received the Divine Revelation, though none of them claimed to be a prophet (5:111). Verse 6:87 indicates there will be others who will not be Prophets of Allâh, but who will also be blessed with Divine favours similar to those received by the Prophets. The Kushûf كشوف – “the Visions” of the Mujaddadîn (the Reformers), Auliyâ (the friends of Allâh), Muhaddathîn (those who converse with Allâh) and the Sûfiyâ (people endowed with Divine Knowledge) and many others are proofs of this promise. Their books mention their divine experiences. The Holy Revelation brings about spiritual awakening and living consciousness. The open doors of Allâh’s blessings of communication, and His lifting of the veils ( – kushûf) are still part of this age, as they were in the past. He whose soul seeks the truth should strive to obtain that perfect knowledge. It is not for us to decide if a person is a believer or a non-believer if he claims that he has communicated with Allâh, or has been blessed with a vision. Verse 6:93 warns that, if any person fabricates such information, “His Angels will lay down their hands on such and they will receive a disgraceful punishment”. The verse conveys yet another message namely, none of the Prophets was ever guilty of sin at any time in their lives. The Holy Qur’ân absolves them from the accusations leveled at them in the Bible.

وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ

6: 92 This verse addresses those people who think that mere belief in the Hereafter and the belief that the Holy Qur’ân is the Divine Book is sufficient. The verse lays down a further condition, namely the condition of regular Prayers. This verse should also be read with reference to the verse 4:150.

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَىٰ ۖ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ۚ ذَ‌ٰلِكُمُ اللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ

6:95 Here are arguments to prove the need for Revelations sent by Allâh to His Prophets. These revelations bring to life people who were morally dead. The preaching of the Prophets is likened to the sowing of the seed that grows into a large tree. يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ “Bringing forth the living out of the lifeless” means bringing back to life one who is spiritually dead. It is the moral awakening, which accompanies the advent of the Prophets. Similarly, bringing forth the lifeless from the living refers the spiritual death of those who were previously granted spiritual life through a Divine Revelation.

فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَ‌ٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

6:96 Fâliq فَالِقُ is derived from falaqaä فلَقَ and means to cleave, split, come forth, or become separated. Falaq فلقْ is the daybreak because it cleaves the darkness; Falaq is also the cleaving of a seed or the stone of fruit. It also indicates the emergence of the truth after its initial doubtfulness. Fâliq فَالِقُ is the “one who cleaves asunder”, “who is the cause of the appearance of truth and Revelation”. Allâh says He is Fâliq. Allâh uses two excellent metaphors in these two verses when He says that He is Fâliq al-Habb wa Nawâ فالق الحبٌ والنواء “One Who cleaves asunder the grain seeds and date stones”, and Fâliq al-Asbah فَالِقُ الْإِصْبَاحِ “One Who cleaves asunder the day from the night”. It is a metaphor to tell us that, just as from seeds of fruits and date palm, which apparently have no value, He creates fruit-bearing trees pleasing to the eyes; similarly, after He sends His Revelation, human beings are born with excellent qualities in them. Through these metaphors we are reminded of the necessity of Divine Revelation. Fâliq al-Habb wa Nawâ and Fâliq al-Asbahare two Divine Attributes.

وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ

6:97 In these metaphoric words another reason is provided for why a human being needs Revelation for his guidance. The stars are the Prophets and saints who receive Divine Revelations, and whose lives and teachings guide us. As we continuously need guidance to travel in the darknesses of land and sea, so we need continued guidance to make our way through the domain of the spiritual.

وَهُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِّنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ ۗ انظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ

6:99 The metaphor in this verse refers to Allâh sending down water to represent His sending down of guidance and Revelation. Just as fresh water is needed to bring forth vegetation, likewise, Divine Revelation is needed when the spiritual land is barren.

وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ

6:100 In spite of all His graces and abundant proofs of His existence, human beings are ungrateful and pursue false deities by ascribing to Him “sons and daughters”.

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

6:101-102 Once again the sonship of any person, including Jesus, is refuted with the argument that He is the Sole and the Wonderful Originator of all heavens and the earth, and a son cannot be the Sole originator. In this case, He would depend upon a female partner to have a son; however, Allâh is Self-Sufficient and Independent. He has no (female) consort nor has He any need of a consort. The verse also denies the virgin birth of Jesus from Mary and says even He – Allâh would need a Sâhibah (صَاحِبَةٌ)– a female companion or female friend to bear His child (cf.: 3:44). The argument continues

لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

6:103 “The physical vision comprehends Him not, but He comprehends all visions” is another argument that a human being needs direct guidance from Allâh, and for this guidance he is not in need of any son. The vision of the created cannot comprehend the Infinite Oneness of the Creator. Human reason alone, unaided by Divine Help and Revelation, is incapable of apprehending, knowing, or grasping the Infinite Allâh. It is Allâh himself Who reaches human understanding and discloses himself to human beings through His Revelation. The verse rejects in yet another way the assignation of Divine Attributes to any human being. No human being, Jesus included, possesses comprehensive vision; it is only the All-Mighty, Who comprehends all visions. If Jesus is the son of God in a literal sense, then in this context he is weak and helpless; if his sonship is allegorical, then the meaning is very broad and not limited exclusively to the person of Jesus. The Divine attribute Al-Latîf اللَّطِيفُ ُ – “All-Subtle Being” refers to “the physical vision comprehends Him not” and the attribute Al-Khabîr الْخَبِير – “All-Aware” means, “He comprehends all visions”.

قَدْ جَاءَكُم بَصَائِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ۖ وَمَنْ عَمِيَ فَعَلَيْهَا ۚ وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ

6:104 The human being is endowed with enough intelligence and reason to be capable of grasping and understanding the Truth. It now behoves him to make use of his spiritual eye.

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ

6:108 There is an important point of moral teaching in this verse. In spite of the fact that people ascribe sons and daughters to Allâh, and they worship deities other than Allâh, God says the believers should not confront them directly about it and insult or ridicule these objects of worship. If the disbelievers are obstinate, nothing will convince them and such attacks might in turn cause them to insult Allâh. There was no life fuller of signs than the life of the Holy Prophet (pbuh), but the disbelievers demanded yet more. The demand referred to relates to a particular sign: the sign of the overthrow of the power of which they were so proud. The reply to this demand is that there are many signs of the truth of the Prophet of Allâh. The sign, which they were demanding, was to be shown to them, as well as many other signs.

وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَّا كَانُوا لِيُؤْمِنُوا إِلَّا أَن يَشَاءَ اللَّهُ وَلَـٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

6:111“Sending down of angels” metaphorically means inspiration of good thoughts, or inspiration of thoughts, which incite one to do something good (see 2:98). “Speaking of dead” metaphorically means seeing the dead in their dreams (cf. 2:56). “Bringing all things together face to face“, means here to see people suffering in front of them. The meaning of the verse is that many people do not heed admonition in spite of the fact that from time to time good thoughts arise in their hearts, they receive guidance in their dreams or they witness the miseries of other people who failed to follow guidance.

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا

6:114 “Who has revealed to you this perfect Book clearly explained”. Mufassalan مُفَصَّلًا is something that is clearly explained in a manner that brings out the distinction between truth and falsehood. In order to receive guidance in matters of dispute and disagreement, we are told here to be attentive to the teachings of the Holy Qur’ân and seek the final judgment from it. The following verse 6:115-116 clarifies the matter further.

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَاتِهِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ

6:115 “The (promised) word of your Lord is bound to be fulfilled in truth and justice”. When related to Allâh, the term Kalimah is often used in the Holy Qur’ân in the sense of promise (3:45; 6:34), and when used related to human beings, it means to talk or to speak (3:46). Here it also refers to the prophecies in previous Scriptures about the advent of the Holy Prophet (pbuh) of Islam (cf. Deut.18.15).

فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَاتِهِ مُؤْمِنِينَ

6:118 This is not a repetition of food laws already promulgated. The purpose is instead to remind us that the observance of such laws should go beyond simple rituals. It is a reminder in a metaphor that just as the animal is sacrificed, we should also sacrifice our worldly wishes to receive the pleasure of Allâh.

وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ

6:119 The central theme of these verses is again the establishment of the doctrine of Divine Unity. This required the abolition of all idolatrous practices, among them was the practice of slaughtering animals in the name of idols. This is the connection of this verse with the subject matter of the previous verses. The fact that this verse is preceded by the article “fa” (then) shows that this commandment has come as a sequence of what has gone before. The Holy Qur’ân says, “you who believe! Eat of the good and pure things we have provided you with and give thanks to Allâh (2:172),” and “you Messengers! Eat of the things that are good and pure and do good deeds (23:51).” There is a direct bearing on the thoughts and actions of a person whose gratefulness leads to good deeds.

وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ

6:120 “Refrain from the sin in form (open) and in spirit (secret)”, that is to say, a human being is enjoined not only to guard against committing deeds that are explicitly and clearly sinful, but he is also to refrain from entertaining evil thoughts. Sinful deeds should be committed neither publicly nor in private. In other words, a sin remains a sin whether other people see it or not. According to this verse, sins can be divided into two categories: open sins, such as stealing other people’s property; and hidden sins, for example, arrogance, hypocrisy, holding others in contempt, or jealousy. Every sin has an external aspect and a more subtle hidden aspect. For instance, some openly do not believe in the existence of Allâh, whereas others do not deny Him, but pay no heed to Him either; others set up associates and compeers with Him, and there are still others who have secret idols that they adore without confessing it. These are the hypocrites. The aspect of deceit in the hidden idolatry of hypocrites makes them even worse than those with open disbelief.

وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ ۘ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

6:124 One of the objections of those who do not believe in revelation and prophethood is that Allâh’s revelations were not made directly to everyone, which they consider necessary if Allâh truly meant to reveal His Message. The answer is that, not everyone is fit to receive communication with the Divine Being and that Allâh revealed His Message only to a person who was fit to receive it.

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الْإِنسِ ۖ وَقَالَ أَوْلِيَاؤُهُم مِّنَ الْإِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا

6:128 The infidels of the past referred to the jinn جِن as an imaginary ghost-like being that they sometimes worshipped. The Holy Qur’ân does not give this meaning to the word. We read in verse 72:6 رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ – “Humble people among the folk used to seek refuge with the haughty, shrewd and powerful people among the folk.” In Arabic there is a difference between basharبشَر, rijâl رجال inas إنس and jinn. Although all these terms refer to human beings, the Holy Qur’ân differentiates between them while using them at appropriate places with their appropriate meanings. The word jinn is derived from jannaéجَنٌ that means to cover, wrap, conceal, be dark, be covered (with plants), or be hidden (cf. 6:76). Janna also means to be mad or excited (with joy or anger) as the sane mind is clouded by excitement, madness and insanity. Janûn جنون is madness, insanity, diabolical fury, passion (51:52; 54:9) and junnatun جُنٌة is the covering or shield. Jannât جنٌات (sing. jannat جنٌت) are the Gardens of Paradise as they are still concealed, covered, wrapped or hidden to human beings. Janîn جنين (plu. Ajinntun أجِنٌة ) means embryo, or foetus that is hidden, but present in a body (53:32; Lisân). According to dictionaries of classical Arabic (Tâj, Lisân, Lane, Râghib), jinn is any hidden thing, anything that hides, conceals, or covers. Jinn is thus what remains hidden or becomes invisible, or one who remains aloof from the people as if remaining concealed from eyes of the common folk. That may be a king or someone with high rank and enormous wealth. Metaphorically, it can be an intense or confusing darkness, spirits that inspire evil thought (cf. 114:6), a germ that we cannot see with the naked eye, or a very small insect. The word is also used for peoples of different remote countries living apart from other civilized peoples (cf. 46:29-32), or people who inhabited the earth in prehistoric times before the birth of Adam (7:38; 41:25). Stalwarts whom Solomon had taken into custody, made his subjects, and put to work as builders of huge buildings, and who were also expert divers, were also called jinns (cf. 27:17, 39; 34:12-13). The English word “genius” is probably derived from jinn. The word jinn was also used for the Jews of Nasîbîn at the time of the Holy Prophet (pbuh) (cf. 72:1). These Jews were called jinns by the Arabs because of their intelligence, their great knowledge and their closed community. Dubai ibn Abî Sulmâ has used the word Jinn for people who are fearless, or who have no matches or equals. Tabrîzî writes in his book Sharh al-Hamâsah that a jinn is a human being who is highly shrewd, and possesses great powers and abilities (41:29). A jinni is also the one who is haughty and arrogant (7:179; 18:50). It is in all these senses that the word is used in the Holy Qur’ân, but never in the sense of a ghost (see also verses 15:27 and 7:38; 7:179; 18:50; 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 55:33; 72:5; 114:6).

The primary meaning of the word Ma‘shar معشر“the community” in the verses 6:128, 130; 55:33 also reinforces the above-mentioned meanings of jinn. Ash‘arahû أشراء means, “he lived in close communion with him and was on intimate terms” (Lisân). Thus, by calling al-Jinn ألجن and al-Nâs ألناس a single community, it is made clear that, in this context, jinn جنand nâs ناسare not two different kinds of beings. In that verse (55:33), giving this word the meaning of “ghost or “demon” does not make sense as the context clearly implies a community of human beings comprised of jinn and nâs.

7. CHAPTER سورة الأعراف

The Elevated Places

(Revealed before Hijrah)

The title Al-‘Arâf الأعراف of this chapter is taken from verses 47 and 48. ‘Arâfعراف means, elevated places. It is the plural of ‘urf عرف, which is the substantive of ‘urufa. ‘Urfun means goodness, favour.lp, bounty, good fellowship with others, or an elevated place (Lisân, Tâj). The phrase ‘Araf al-Shai’a means, “he knows the thing”, “he was or became acquainted with a thing”, or “he knows it by means of the five senses or by mental perception or reflection”. ‘Araf ‘alâ al-Qaumi means, “he was or became manager or superintendent of the affairs of the people”, or “became acquainted with their circumstances”. The elevated places refer to places where the righteous servants of Allâh who walked on the path of Truth shall stand. These eminences are the high spiritual status of those who recognised (- ‘ârifîn عارفين) the Eternal Truth. These servants of Allâh who are distinctly mentioned in 56:7-27. Shuhadâ شُهداء are the witnesses of their people, similar to the way Prophets are repeatedly spoken of as being witnesses (shahîd شهيد) over their people (cf. 4:41). According to Hasan and Mujâhid, the men on the elevated places will be the elite among the believers and are gifted with Divine knowledge – the ‘Arif عارف. Accordingly, Al-‘Arâf ألاعراف are the places where the ‘Arifîn will be present. It is wrong to consider this chapter as a reference to those people who are midway between paradise and hell

This chapter is closely connected, in both chronological and logical sequence, with the previous chapter. The preceding chapter dealt with the doctrine of the Oneness of Allâh in the light of knowledge, deep and sound thought, and logical outcomes (6:76-91; 101-103). The Divine Revelation and prophethood were discussed as appendixes (6:104-106). In this chapter, prophethood and the Divine Revelation are now the main themes with references to the histories and teachings of different Prophets in chronological order: Noah, Hûd, Sâlih, Lot, Shu‘aib, Moses and other “Prophets of the townships” (cf. 7:94-99), and finally the Holy Prophet (pbuh). It expounds the doctrine of Revelation and the spiritual history of human beings by illustrations from these narratives, from Adam to the Holy Prophet (pbuh), in whom Allâh’s Revelation is perfected and completed.

7:1 Alif Lâm Mîm Sâd المصis an abbreviation ofاللَّهُ أعلم أنا Anâ Allâh A‘lam and Sâd صstands forSâdiq al-Qawl orSâdiq al-Wa‘d meaning “I am Allâh the All-Knowing, True to Promise and True to What is said” (cf. 2:1). Ibn‘Abbâs and ‘Abdullâh ibn Mas‘ûdare said to have favoured this view. Sâd صcan also stand for Sâbir صابر, meaning thePatient;God Who gives a respite to the wicked. The abbreviations may also mean Allâh اللہ. al-Latîf ) اللطیفAll-Subtle, Unfathomable, and Incomprehensible). al-Majîd المجید (the Most Glorious and the Most Magnificent) and al-Saddîq الصدیق (the Most Truthful). [Abû Hayyân, Râzî, Ibn Jarîr]

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ

7:3 Ibn Taymiyyah maintains that the verse indicates the prohibition of attributing legal validity, when comparing Qur’ânic ordinances, to the subjective opinions of any person other than the Prophet. Ibn Hazm is also of this opinion.

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ

7:11 The account of Adam was given in 2:30-39. A similar account with an emphasis from a different point of view and with a different purpose is given here. In the statement, “We did determine you, then We gave you shape, then said to the angels, Make submission to Adam,” use of plural form “determine you” indicates that the Adam being spoken of was neither the first human being nor the first prophet. Instead in this and the following verses, humankind as a whole is being addressed as Adam, and the angels are instructed to assist an ‘Ârif ²iB§ – a particular Adam among the human beings as well as humanity as a whole.

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ

7:12 The verb Qâla قَالَ does not always signify the actual uttering of words; it is also sometimes used to simply represent a state of affairs (cf. 2:30). What is represented in this verse as a dialogue between Allâh and Iblîs does not mean that an exchange of words actually took place between the two. The words only depict a state of affair, a metaphoric picture to convey and explain a particular message. The intent is to inform us of the spiritual capacities of a human being and those qualities and of pride and arrogance that hinder him in his spiritual ascent, as symbolised by Iblîs. Iblîs is the pride (kibarكِبر ) that incites disobedience to the Divine command. The subject matter becomes clearer in the verse 7:40 (see also 7:48) in which we are informed about the consequences of kibar.

قَالَ أَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ

7:14 The “raising” يُبْعَثُونَalso refers to the spiritual resurrection of the people when the Prophets of Allâh come with their messages. Iblîsîyyat can lead a human being astray only as long as he is not spiritually resurrected. This is a similar spiritual stage to the one mentioned in 17:65.

ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ

7:17 Here is a description of the network of seduction orchestrated by Iblîsîyyat in human nature. The assault of evil is from four sides, and takes advantage of every weak point in human character. Iblîs said, “I will come upon them from their front and from their backs and from their right and from their left”, but we have every reason to be grateful to our Lord that two sides, above and beneath, are still out of the reach of Iblîs. Imâm Ghazâlî explains the meaning of the different sides and the ways to protect us against these 4 different attacks.

فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۖ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُّبِينٌ

7:22 “They began to stick the leaves of the garden over themselves” is an allegorical statement, signifying the desire to remedy the fault they had committed. The early humans lived naked. The first ordinance that came from Allâh was of covering the body. “The clothing that guards against evil”, which is mentioned in a later verse (7:26) as being the best clothing, gives a still deeper meaning to the word “covering” in this verse. Every human being has certain weaknesses which are hidden even from him, but which become exposed at times of trial.

قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

7:23 Note here the Adam does not blame his wife, as the Bible teaches, for committing a folly and causing his subsequent misfortune. Both Adam and his wife admit their mistake and pray, asking for forgiveness, instead of blaming each other.

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَ‌ٰلِكَ خَيْرٌ ۚ

7:26 There are three kinds of raiment, or garment:

raiment that covers the body from nakedness; raiment as a source of pride; and raiment of righteousness and piety (taqwâ تقوئ)that guards against evil (for taqwâ cf. 2:2)

To cover the body from nakedness was the first Divine Command for human being in their early evolutionary stage. Then we are told in the narration of Adam and Iblîs (cf. 7:11) not to cover ourselves in the raiment of pride, and now we are guided to the kind of raiment, which is ultimately the best for us, the raiment of righteousness and piety that guards against evil.

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ ۖ وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ

7:29 The word Qist الْقِسْطِhere means “Divine Unity”. It also means, “What is good and right”, “truth”, or “justice” (Tâj, Lisân, Lane). The phrase كَمَا بَدَأَكُمْ تَعُودُونَ “As He brought you into being in the first instance, so shall you return to Him again” points to the fact that just as our physical body develops in the wombs of our mothers (22:5; 23:12-15), so our soul passes through a similar process and stages of development.

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا

7:31 According to Imâm Râghib, Zînat زِينَتَ is a beautifying thing that does not disgrace or render unseemly, in the present life or in that which is to come; it may therefore signify anything of beauty in both the physical and moral connotation of the term.

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ ۗ

7:32 Our Lord expects from us neither that we live the life of monasticism nor does it recommend self-renunciation and self-mortification in order to please Him. This verse contradicts any belief that these practices will lead to God. The verse implies disapproval of those who forbid the use of “pure and good things”.

إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ ۚ

7:40 Jamal جمل is “twisted rope”. It also means camel (Lisân). Ibn ‘Abbâs gave it the meaning thick rope or twisted cable; the same interpretation is attributed to ‘Alî(rz), the fourth caliph (Tâj, Râzî, Zamakhsharî).

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ ۖ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَـٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ۖ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ وَنُودُوا أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

7:43 The grace of Allâh’s Mercy is the only source of salvation, but our good deeds, earnest efforts, endeavours, and obedience of the commandments of our Lord are causal agencies that entitle us to His grace of Rahîmîyyat. While the Messengers and Saints of Allâh may convey the message, only He can guide us to salvation. The words لَوْلَا أَنْ هَدَانَا اللَّهُ – if Allâh had not guided us, and again الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَـٰذَا “All perfect and true praise belongs to Allâh Who guided us to attain to this (Paradise) show that guidance and salvation comes exclusively from Allâh. No intercession of any Prophet will avail. This verse is a strong refutation of the dogmas of intercession other than Allâh, may he be Jesus, Buddha, a pious saint in the eyes of ordinary people or even a Prophet.

الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ كَافِرُونَ

7:45 Here we are told that the inmates of Hell are those who seek to make the path of Allâh look crooked, or those who suggest doubts regarding the Truth and who expect a reward from Allâh, for example, through intercession by another person, while remaining crooked.

وَنَادَىٰ أَصْحَابُ الْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَاهُمْ قَالُوا مَا أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ

7:48 Jam‘ukum جَمْعُكُم- “Your multitude” also means your strength in numbers and your amassing of worldly wealth.

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ

7:54 Ayyâm أَيَّامٍ is a plural of Yaum يوم. Yaum is applied to any period of time (Tâj). In 55:29, a day is equal to a moment. In 22:47 and 32:5 a day is a thousand years by our reckoning, and in 70:4 the day is 50,000 years. The word ayyâm أيٌام is also used metaphorically as in 14:5. The expression “Days of Allâh” refers not so much to time as to the growth in us of spiritual senses and awareness of Allâh’s all-embracing Mercy and His displeasure, and His dealings with the righteous and the wicked. Sittat-i-Ayyâm سِتَّةِ أَيَّامٍ – “six eons” refers to the history of earth, suggesting six epochs of evolution.

ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

Al-‘Arshالْعَرْشِ – “The Throne” is a symbol of Allâh’s might, power, authority, eminence and one of His transcendental Attributes. Transcendental Attributes (Sifât al-Tanzîyyah) are those Attributes of Allâh that are not to be found in His creation. Imâm Râghib says, “Al-‘Arshof Allâh is one of the things, which a human being cannot perceive or imagine, as he does not know in reality but only by name, and it is not as the imagination of ordinary people hold it to be”.

In the sense of this passage, having created the heavens and the earth, He manifested Himself to His Creation with His Attributes of resemblance or similitude (Sifât al-Tashbihiyah) of the Nourisher (Rabb ربٌ), the Most Gracious (Al-Rahmân الرحمان), the Ever Merciful (Al-Rahîm ألرحيم) and the Master (Mâlik مالك). These four Attributes of similitude are said to be the bearers of His Arsh – His Throne of Might, Power and Majesty, and with these bearers He is established on His Throne of Glory and Authority (Istawâ اسْتَوَىٰ). As “there is none His likeness” (42:11), so is His status of Istawâ on His Throne – a status that is beyond what is already beyond and the farthest away from creation; beyond Sidrah al-Muntahâ, which stands at the farthest end of knowledge (53:14).

It is incorrect to think that Arsh of Allâh is the “resting-place for Allâh”. The phrase اسْتَوَىٰ عَلَى الْعَرْشِ “He is well established on the throne of Glory and Authority” is used in the Holy Qur’ân in six other places (cf. 10:3; 13:2; 20:5; 25:59; 34:4 and 57:4). A reference to all these places will show that the phrase is invariably used after mentioning the creation of the heavens and the earth, and in relation to the Divine control of His creation and the law and order to which the universe is subservient. After creating the universe, Allâh has not left it to run its course independently, but His command holds sway and He regulates the affairs as He has planned them as the words “His is all the creation and the command” أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ tell us. These words are to avoid any infatuation with the false idea from the Old Testament that after the creation of the heavens and the earth Allâh rested on the seventh day (may be on Saturday or Sunday). Similarly, it is wrong to think that creation now runs by itself. His authority is being exercised constantly and “Every moment He manifests Himself in a new state of Glory” (55:29). He not only creates but also maintains, governs and regulates the affairs of His entire creation, which is continuously evolving and is advancing from one stage to another towards perfection. To make it even clearer, the verse ends with the words “Blessed be Allâh, Lord Nourisher of the worlds to perfection” (تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ). The spiritual perfection of the human being is mentioned in connection with ‘Arsh(cf. 40:15). Still more clearly, the righteous servants of Allâh symbolized as angels, who deliver the Divine messages of Allâh to the people are called the bearers of the throne of Allâh (39:75).

Then He says أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ “His is all, the creation and the command”. The difference between khalaq خلق “creation” and Al–Amr ألامر – “command” is that while the former generally means the measuring out or evolving of a thing out of pre-existing matter, the latter (Al–Amr) means bringing into being out of nonexistence. These two Attributes of Allâh came into play in the creation of cosmos.

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ

7:55 Ud‘û ادْعُوا means to “Call upon for help”. It is used in the sense when someone who is in trouble and in great need calls for help. It can also mean “Pray!” Prayer is Du‘â دعاء, which is the believers weapon and the mainstay of faith. After dealing with the Divine Attributes and describing how the world is subservient to Divine Laws and subject to His command, our attention is now drawn to the importance of prayers and worship. To “call upon for help” is not only the means for our needs and requirement to be fulfiled but also a kind of worship. He says, “You will call upon Him alone (- pray to Him), then He will, if He pleases, relieve you of that distress for (the removal of) which you called upon Him.” (6:41). It is impossible to refute a request from a beggar by a merciful heart, how can the “Most Gracious and Ever Merciful” ever refuse the supplication of a distressed. It is not possible to refute a truth, which has been established by the experience of generation after generation by mere speculation, and conjecture that there is no reality behind prayers. Prayer is a connecting link between a noble soul and its Creator. He says, “And when My servants ask you concerning Me (tell them), I am nearby indeed, I (and no one else) answer the prayer of the supplicant when he prays to Me, and so they should respond to My call and believe in Me.” (2:186)

The beneficence of the Gracious Lord (-Rahmânîyyat) draws the distressed human soul towards Him and the magnetic attraction of His Rahîmîyyat for a noble and sincere devotee draws him even closer to his Benefactor (- Al-Rahîm). While such a devotee is busy praying and is fully absorbed in making humble supplications, this connection and this nearness to his Lord (- Rabb al-‘Âlamîn) is producing wonderful results. Then the devotee becomes lowly before his Lord and his Master (- Mâlik), and when he lowers his forehead and touches the dust from which he was created, with hope and intense love, he reaches the sublime threshold of his spiritual awakening. The servant then addresses Him, calls Him, and begs for His attention; the attention so fervently sought is then at once granted to him. After passing through stages of devotion the servant is completely lost in His love and finds himself at the threshold of Allâh; He, with all His Grace (-Rahîmîyyat) then attends to him and stretches out His Loving Hand. A situation is created when His command “Be!” is given and it comes to be. Therefore to say that what is destined to happen will necessarily happen, that prayer cannot avert it, and that there is no need to be lowly and humble in prayer for a thing that has not been predestined (because what is destined is inevitable) are all thoughts of ignorance. Destiny is another name for Allâh’s knowledge. Though Divine knowledge encompasses all good and evil, He has still fixed certain laws and devised certain means to achieve good and avert evil, just as a certain medicine is a fixed remedy for an illness. Yet it would be wrong to think that if God has not made a medicine as an effective cure, then knowledge of medical science is useless because the outcome of a medical condition is inevitable. The answer is that while God has determined certain things, He has also fixed effective measures and means to control them, prayer being one of these. Some might argue that not all prayers are granted, but it would be wrong again to refute the effectiveness of prayer on that account. Some illnesses still prevail despite cures and remedies, and death is still unavoidable at some point in our existence. Yet medicines are still effective in other cases, and destiny and fate have not rendered sciences and sources of knowledge null and void.

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَاتِ ۚ كَذَ‌ٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ

7:56 Metaphorically “Sending of winds as a good tiding heralding His mercy” (يُرْسِلُ الرِّيَاحَ) is a reference to the advent of prophethood, “Rain” is Divine revelation and “bringing forth of fruit” refers to those pious people who follow the Prophets, whereas the “dead” are those who are spiritually ignorant.

فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ

7:59 “Worship Allâh, there is no one worthy of worship other than Him”, is the basic message brought by all Prophets (cf. 7:65, 73, 85, 140, 158).

فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ

7:64 Noah is a very ancient Prophet who, as the Bible tells us, lived nine generations after Adam and eleven generations before Abraham (Gn. 5.3-32). His native land was Iraq. The word Nûh نوح is most probably derived from naha نَحَ that means; “he bewailed or mourned”. The Holy Qur’ân does not support the idea of a worldwide deluge. Allâh’s retribution came as a great flood only where Noah lived. It was a great punishment for the unbelievers in his message, and only unbelieving people were drowned. This punishment could not have extended to other innocent people who never heard the message of Noah. The descendants of the people Noah who were saved seem to have spread in many lands after the deluge and have told the stories of the great water and the floods, as this incidence is to be found in traditional stories of many nations.

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ

7:65 Hûd هُودًwas the grandson of Iramإرم mentioned in 89:7, who was a grandson of Noah. The tribe of ‘Âd عَادٍ lived in the desert of al-Ahqâf (46:21) in southern Arabia extending from Oman on the mouth of the Persian Gulf to Hadzramawt and Yemen at the southern end of the Red sea. The people of this tribe were tall in stature and great builders. Violent storms destroyed their lodgings. A small remnant of them, known as the second ‘Âd or the Thamûd ثمود were saved. The Prophet Hûd هود is the Eber of the Bible.

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۗ

7:73 Thamûd ثَمُودَ were the successors to the culture and civilization of the ‘Âd عَاد. The tribe flourished more than two hundred years after ‘Âd and occupied the territory known as al-Hijr (15:80), or Agra by its Greek name, known also as Wadi-al-Qura, which forms the southern boundary of Syria and the northern of Arabia. In the ninth year of the Hijrah, when the Holy Prophet (pbuh) led his expedition to Tabûk, about 400 miles north of Madînah, against the Roman forces, he and his Companions came across the archaeological remains of the Thamûd. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamûd during the reign of Muawîah. The inscription was rediscovered in 1834 A.D at Hisan al-Ghurab, a place near Aden.

هَـٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً ۖ فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ ۖ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ

7:73 Prophet Salih صَالِحً moved about with a she-camel for his mission of preaching. While he preached, his she-camel became a symbol of Salih. He told his people that placing obstacles in the way of the free movements of the she-camel or doing harm to her would be tantamount to obstructing the work with which Allâh had entrusted him and that it would invoke the punishment of Allâh. The animal became a symbol of the liberty of movement of Salih, although it was an ordinary she-camel. Neither the Holy Qur’ân nor any saying of the Holy Prophet (pbuh) lends any support to the numerous legends regarding its miraculous appearance and prodigious size. The Nabatean tribe of Thamûd descended from the tribe of ‘Âd and is therefore often referred to in pre-Islamic poetry as the “second ‘Âd”. At the time of which the Holy Qur’ân speaks, the Thamûd were settled in the northern Hijaz near the confines of Syria. Their rock-inscriptions can still be found in the region of the west of Al-Hijr.

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ

7:85 Shu‘aib شُعَيْبis said to be identical with Jethro, the father-in-law of Moses. The region of Midyan, or Midya according to Bible, extended from the Gulf of Aqabah westward deep into the Sinai Peninsula and to the east of the Dead Sea.

قَالَ أَوَلَوْ كُنَّا كَارِهِينَ

7:88 The statement “even though we are unwilling” shows that belief cannot be forced, but must be from heart.

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ

7:94-99 The verses show that punishment from Allâh is meant as a warning for others and is intended to awaken the people from their lethargy and that others may become humble before the All-Mighty Lord (لَعَلَّهُمْ يَضَّرَّعُونَ). It is not designed for taking revenge (cf. 7:101).

أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ الْأَرْضَ مِن بَعْدِ أَهْلِهَا أَن لَّوْ نَشَاءُ أَصَبْنَاهُم بِذُنُوبِهِمْ ۚ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ

7:100 The verse informs us how the “hearts” of disbelievers are sealed. They are sealed only when they refuse to make use of their God-given faculties of reasoning and of understanding.

تِلْكَ الْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا

7:101 The narrations above are to be a warning to present and future generations: they should know that if they fall prey to the same negligence and sins, they would meet the same fate.

ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُّوسَىٰ بِآيَاتِنَا إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِهَا

7:103 Episodes from the life of Moses are told in many places in the Holy Qur’ân, but each time with a special lesson in accompanying them. In 2:49-71 the narration is an example of those who incurred Allâh’s displeasure, with an appeal to the Jews from their own Scriptures and traditions to show them their true place in the religious history of humankind and how they forfeited their favoured status . After mentioning small episodes from the lives of other Prophets, a more detailed description is given from the accounts of Moses. This is because in the narration of Moses, the careful reader will find instructive parallels to the mission of the Holy Prophet (pbuh).

فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ

7:107 The miracle mentioned in the verse had a special significance. The serpent played an important role in Egyptian mythology. The sun god “Ra” won a great victory over the serpent Apophasis, typifying the victory of light over darkness. Many of their gods took the forms of snakes to scare their enemies. Moses staff as a symbol of a serpent appealed to the Egyptian mentality. The miracles by the Prophets are meant to serve spiritual purpose. The metaphor behind this miracle was that the people of Moses, as represented by his staff (which was emblematic of his community), would prevail over their foes. The Holy Qur’ân has used three different words for describing the turning of the staff of Moses into a serpent:

Thu‘bân mubîn ثُعْبَانٌ مُّبِينٌ means a serpent plainly visible (7:107). Thu‘bân ثُعْبَانٌ is an enormously long, fabulous serpent. Hayyah tas‘â حيٌة تسعا is a serpent moving about (20:20). Hayyah حيٌة is applied to both a large and a small serpent (Lisân). Ja’ân جآن, a tiny serpent with quick movements (27:10; 28:31).

The different words have been used to suit different situations and indicate different attributes of the “serpent” symbolized by the staff. Thus, there is no conflict or contradiction in using these three different words for three different situations. The word jaân جآن has been used on the occasion when the staff is made to appear as a serpent to Moses alone. Hayyah tas‘â حيٌة تسعا and ja’ân جآن were visionary experiences of Moses. The description thu‘bân ثُعْبَانٌ has been used in connection with the occasion when the miracle was made public; to the Pharaoh it appeared as if it was a large serpent. Thus, the use of different words for different occasions was deliberate and intended to serve a special purpose and meaning. Moses staff was an ordinary rod. He said, “On it I lean, with it I beat down fodder for my flocks and in it I find other uses” (20:18). Nowhere is it mentioned that whenever Moses flung down his staff, it turned into a serpent. The Holy Qur’ân lends no support to the idea that the staff actually turned into a real and living serpent. The staff only “appeared” like a swiftly moving serpent (20:66; 20:69). This may correspond to a state in which a person is temporarily transported in spiritual spheres, a state in which the Prophets and the righteous receive Divine Revelation. It is not a state of sleep but a state of certainty. It is a state in which the mind goes beyond the limits of the physical environment, beholding things that are invisible to the physical eye, hearing things that the physical ear cannot hear and smelling that which the physical nose cannot smell. So it may be that on these two occasions mentioned in the Holy Qur’ân, the sorcerers and the onlookers observed the staff in the shape of a serpent while they were in a state of temporary spell. The sorcerers were “impelled by Divine Mercy to fall down and prostrate and said, We believe in the Lord of the world, the Lord of Moses and Aaron.” (7:120-121). It was not just an ordinary snake but also the knowledge that convinced them and made them steadfast and ignore the threats of Pharaoh (7:123-124). They were transported to a state not known to them before; an experience that left unshakable belief in what they saw. Traditions of the Holy Prophet (pbuh) tell us that some Companions of the Holy Prophet (pbuh), who were sitting with him in the mosque (Bukhârî), saw Gabriel. Similarly, angels were seen by some of the disbelievers at the Battle of Badr (Jarîr; 6:47). Another instance of this kind took place when in the reign of ‘Umar(rz), the second caliph, a Muslim contingent under the well-known Muslim general Sâriyah was fighting the enemy in Syria. ‘Umar(rz), while delivering his Friday sermon at Madînah, saw in his vision that the rear of the Muslims contingent was about to be attacked by the enemy from behind and that a disastrous defeat was imminent. Thereupon he suddenly cried out from the pulpit, “O Sâriyah! Take to the mountain”. Sâriyah, hundreds of miles away and surrounded by the deafening noise of the battle heard the voice of ‘Umar(rz) and obeyed it, and the Muslim contingent was saved (Khamîs, 2:270).

وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ

7:108 The miracle of the white hand has also been mentioned in the Bible (Ex.4:6), with the difference that in the Bible the hand is “leprous”, whereas the Holy Qur’ân says it is Baidzâ بَيْضَاءُ (from bâdzâ باضَ), meaning white and without blemish or disease (28:32). Another difference between the two narrations is that in the Holy Qur’ân the Pharaoh actually saw both signs, but that according to the Bible, Moses was only instructed to show these signs to Pharaoh (Ex.4:8); whether he did so is not stated.

The bodies of pious people are known to emit “light” according to the degree and nature of their spiritual status. The Holy Qur’ân says, “Some faces will be lit up by happiness” (3:106). Here the word tabayyadzتبيٌض from the same root bâdza باضَ is used, and again, “As for those whose faces shall be lit up”, we find the word abyadzdzat أبيضت. A kind of “light” radiates from the bodies of Prophets and from the bodies of those who find nearness to Allâh. Moses drew out his hand from the folds of the garments on his breast and it was “white and shining with divine light”. The Divine “light” that issued from the hand of Moses was made visible to others: it “appeared white to the beholders”. This was no trick or illusion. Moses hand was emitting the Divine “light” which no Egyptian sorcerer could produce or imagine. When they saw this Divine sign from Moses, the sorcerers were awestruck again and said, “We believe in the Lord of the worlds, Lord of Moses and Aaron” (cf. 7:121). A metaphorical meaning for this miracle is that Moses arguments shone with clearness and his teachings radiated. This was to counter any suggestions of dark powers, which the serpent might have created.

وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

7:117 The staff of Moses was a simple shepherds wooden stick, which he used “to beat the leaves to make them fall for his sheep” (20:18). This staff symbolized the spiritual power of a great Prophet. Assisted with the Divine knowledge he was able to counter the trickery of the sorcerers and establish the truth. The Holy Qur’ân in Sûrah Tâhâ contains the words “Their cords and their staves appeared to him (Moses) by their tricksters only as though they ran about” (20:66). The cords and the staves did not actually change into serpents; the show of the sorcerers was nothing but chicanery. Again, we read the Divine words spoken to Moses, “Now, cast you down that which you have in your right hand. It will destroy their artifices, for all they have wrought is the device of a sorcerer” (20:69). This shows that the staff of Moses did not turn into a serpent; it merely exposed the dupery of the sorcerers. This statement is in agreement with the present verse.

The words Talqaf mâ Yâfkûnتَلْقَفُ مَا يَأْفِكُونَ are sometimes wrongly translated or understood to mean that the rod of Moses was in fact transformed into a serpent and this serpent started eating the small serpents of the sorcerers. Such a translation is an example of Israîlyat, meaning—the influence of the Bible on the translators of the Holy Qur’ân. The word talqaf تَلْقَفُ according to Qâmûs means to catch a thing immediately (tanâwalhû bi-sura‘tin تناوله بسرعة ); Yâfakûn يَأْفِكُونَ is ifka wa afûka kazaba إفكا و أفوك كزب- what was lied (Qâmûs). The correct translation should be “it began to expose their lying show”.

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً

7:142 According to Ibn ‘Abbâs and several others of the Companions, the first thirty days and nights were to be spent by Moses in prayers and spiritual preparation and in the remaining ten he received the revelation (Râzî, Zamakhsharî).

وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَـٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚفَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ

7:143 Moses asked Allâh to lift His veil and show Himself to him. This asking was out of the extreme love of a person who desires to look at his beloved and not because of any doubt in the Real Truth. He perceived Him as the Prophets perceive Him. Moses sought from his Lord according to his station; every prophet has his own station, which is different from fellow Prophets. “Then when his Lord manifested His glory to the mountain, He sent it crashing down into pieces and Moses fell down unconscious”, here the word tajalli, translated as manifested, also means revealing to the mountain Light of His Throne. Allâh manifests to His servant according to his rank with Him, which is perceptible to His worshipper.

وَاتَّخَذَ قَوْمُ مُوسَىٰ مِن بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ ۚ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ

7:148 The calf is condemned as a deity unable to speak or answer the supplications. The criteria of a true deity are that it must be able to speak to its servants and respond to their supplications. A deity that cannot speak is no better than a mute and useless calf. Therefore, it is wrong to think that, whereas Allâh used to speak in the past, He has ceased to do so now. No attribute of Allâh can cease to operate or become extinct. The gift of Divine Revelation (wahî وحي and mukâshifât مُكاشفات) is attainable even now, as it was attainable in the past. This was the message of all Mujaddadîn (Reformers), Muhaddathîn (Recipients of Divine Revelation), Auliyâ (Saints) and other spiritual Imâms of the era after the Prophet Muhammad, and we have several examples of such people.

وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

7:149 Suqita fi aydî-him سُقِطَ فِي أَيْدِيهِمْ is a proverb and means, “to be smitten with remorse” (Tâj). Explaining the phrase, Imâm Bukhârî says, “everyone who repents is spoken of as suqita fi yadi-him” (Bukhârî, 65:4).

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ ۚ

7:150 The Bible says, Moses anger waxed hot, and he cast the tablets out of his hands and broke them beneath the Mount (Exodus 32.19). The Holy Qur’ân simply states that he put down the tablets. We are not told that the Tablets were broken; in fact, the verse 154 below indicates that they were whole. There is a touch of disrespect in supposing that Allâh’s Messenger broke the Tablets in an uncontrollable rage. The Qur’ânic statement is in harmony with the dignity of a Prophet. Aaron was quite innocent, neither having taken part in making the calf nor in worshipping it. The Biblical account, which makes this righteous Prophet of Allâh guilty of the most heinous sin, must be rejected as false. Moses “caught hold of Aarons head” and declared him responsible for the acts of Israelites because he thought that Aaron had not successfully, properly and effectively managed affairs and not because he believed him to be directly involved. The anger of Moses was justified because a great sacrilege had been committed and his lifes work was jeopardized, however he accepted Aarons defense that his life had been threatened and asked Allâh to forgive both of them (7:151).

إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِّن رَّبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا ۚ وَكَذَ‌ٰلِكَ نَجْزِي الْمُفْتَرِينَ

7:152 In the verse there is a general statement informing us of the consequences of vainly pursuing deities other than the True One.

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

7:157 For the teaching of the Holy Prophet (pbuh), this verse of the Holy Qur’ân is before us. The words وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ “Who relieves them of the heavy burden and shackles that weigh on them having burden” are a reference to the many strict rituals and commandments of the Mosaic Law being practiced by the Jews, as well as to the tendency towards asceticism in the teaching of the Gospels. This verse serves as a warning for the Muslims.

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا

7:158 Our attention had been directed by the Holy Qur’ân to various Prophets, who were sent with missions to their different peoples and in each of whose lives there is a degree of foreshadowing of the life of the last and greatest of them, the Holy Prophet Muhammad (pbuh) . We are now asked to listen proclamation of his universal mission: the message of the one universal God to all humankind. After this, we no longer have to contemplate partial truths, specific to only a certain time and place. All Prophets before Muhammad (pbuh) were sent to their people only, but the Prophet Muhammad (pbuh) is spoken of here as having been sent to all people.

وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَ‌ٰلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ

7:163 Sabat السَّبْتِ means comfort and rest. Metaphorically, the verse can also mean that when Allâh blesses some people with comfort and affluence, they become fâsiq فاسق. Fâsiq is the one who is wicked, perverted, or commits lewdness (Lisân, Tâj, Lane). Nablû نَبْلُوis from balâ بلاء, meaning to try, or put someone on trial. Abraham was put on trial (2:124). Allâh puts some people on trial to give them a chance to mend their ways (cf. 2:124; 7:168; 2:156). Here, affluence and comfort is a kind of trial for people to become thankful and obedient servants of Allâh. Allâh says that this comfort and affluence made them disobedient, wicked and perverted.

فَلَمَّا عَتَوْا عَن مَّا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

7:166 “Be as apes despised” (كُونُوا قِرَدَةً خَاسِئِينَ) is an expression in Arabic meaning, “to be despised and rejected” (cf. 2:65; 5:60).

وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ ۖ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

7:167 This verse is a prophecy about the Jews. Because of their rejection of Jesus and later the Holy Prophet Muhammad (pbuh) (cf. 2:87-96), their habit of conspiracies and breaking of covenants (cf. 2:102), and their claim that they are the chosen and beloved ones of God (5:118), God will “continue to subject them to afflictions and the worst treatment at the hands of people”. Allâh rejects their claim that they are “the chosen ones of God and His loved ones” (5:18) and says, “They are human beings like others” (5:18), deserving no special treatment and having no special status (5:18). Their claim to be the chosen ones is incompatible with the punishment God causes them to receive in the shape of persecutions and their dispersal (7:168) among various nations. If they are His loved ones they should be under His special mercy, protection and care. God being quick in punishment refers to their afflictions already in this very world and that the evil-doers among them will not be given respite in this world till the Day of Judgment. The verse ends with “He is Great Protector and Ever Merciful”. Bringing this Divine attribute here points out that in spite of His punishments, Allâh shows mercy on them (2:40; 2:47; 17:7-8) and will continue to offer them a chance (cf. 17:104). Their comfort and affluence (cf. 7:163) from time to time is because of this Divine Mercy, and is meant as a trial and a chance for them to become grateful.

وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا ۖ

7:168 “And We broke them into separate sections” is another Qur’ânic prophecy about the Jews. The Jewish community has been scattered over many parts of the world for centuries; Jewish communities can be found in East and West Europe, North and South America, Africa, the Islamic world, Australia, and New Zealand. “We shall bring you back gathering you from various lands” (17:104), will be another act of mercy by Allâh and another chance to change their attitude. If they continue with their “treacherous ways” (cf. 2:87-96, 2:102) and “behave haughtily without justification” (7:146), they will again become the object of Divine punishment, but if they were to show gratitude they would be shown Divine Mercy.

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ

7:172 It is good to remember the promise our souls made to its Creator when He created them. He asked each soul أَلَسْتُ بِرَبِّكُمْ – “Am I not your Lord?” and the response was بَلَىٰ شَهِدْنَا – “Indeed you are, we witness,” (7:172). This is the original covenant.

In the preceding verse reference was made to the implied covenant of the Israelites; now it is to the implied covenant of the whole of humankind. It refers to the inherent consciousness of every human being about the existence of a Supreme Being Who is the Creator, the Cherisher and the Sustainer. This consciousness has been embedded in the very nature of every human being so that he may thereby find a way towards his Creator and recognise Him as his Lord. The witness spoken of in the verse is the human nature itself. This is the same witness mentioned elsewhere in the Holy Qur’ân where it is called the nature in which Allâh has made human being (30:30), referring to the basic human nature that is pure and uncorrupted in its essence. The innate faculties of a human being are sufficient to enable him to distinguish between right and wrong (91:8), and to warn him when he deviates from the right course. A “quiet, soft, low and faint voice” within him always makes an appeal in this context. In its uncorrupted state the human soul is capable of listening to this voice (nafs al-Lawwâmah) and acknowledging the Truth; metaphorically remembering the covenant it gave: Yes, You are my Lord!. It is a metonymy for the creative act of Allâh and of human beings existential response to it. A poet has said:

أثر القدم تدٌل علئ السفر

ما تقول انا ألارض و السمَوات تدل علئ العلم القدير

“The signs of footsteps are proof of someone who walked. How can you deny that the heavens and the earth are not proofs of the existence of the All-Knowing All-Powerful?” The expressions used here do not necessarily mean that a dialogue actually took place while making this covenant. The words are simply meant to express a state of affairs. Moreover, the verse does not mention that this covenant was made between Adam and God, but from the descendants of Adam, that is—humankind as a whole. The advent of the Prophets is to remind us of this covenant.

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ ﴿١٧٥﴾ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَـٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّ‌ٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ

7:175-176 The verses contain a general statement and do not refer to any particular individual. The statement is a parable in a general sense and applies to all those to whom Allâh shows signs through Prophets, and who reject them. Their selfish worldly desires and emulation debases them and they are lost in pursuit of material things. In explaining this verse, Qatadah says that it speaks generally of every person to whom guidance is brought but he turns aside from it. This view is corroborated by what is stated at the conclusion of the parable of “the people who reject our messages”. The people spoken of here are those who do not care for the higher values of life. Our Lord, out of His eternal Mercy gave us the Book as a guide (2:2), and the commandments therein to follow. He promised to raise us and exalt us to His nearness (وَلَوْ شِئْنَا لَرَفَعْنَاهُ) as He raised and exalted others (4:158; 19:58) in “whose houses His name is commemorated” (24:37). Many remained aloof and rejected this offer, remaining focused on worldly things, and permanently greedy, “like a dog”.سَاءَ مَثَلًا الْقَوْمُالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنفُسَهُمْ كَانُوا يَظْلِمُونَ “Sad is the case of such people” who did not avail themselves of this offer (7:177).

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ

7:179 The particle lâm ل in the expression le-Jahannam لِجَهَنَّمَ is used to denote the “end or result” and not the object or goal of the creation of the jinn and humans. The lâm ل in such a case is known as lâm-i-‘Âqbat (Tâj). No doubt Allâh has created many ordinary persons and jinns (extraordinary persons) whose end is Hell; however, these persons are simply the heedless. Allâh has not created them differently from others. They were given a free choice but they decided not to use their faculties, reason or perception, seeing and hearing, which Allâh has granted them to tread on the right path, thus they were not better than the animals.

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ

7:180 The proper name of our Lord is simply Allâh. Allâh is not a compound of al and ilâha as some incorrectly think. His attributive Names are many (cf. 7:54) and He has taught some of them to us through His self-disclosure. These attributive Names should be part of our prayers, worship and praise. We must endeavour to mould our life according to them (cf. 2:138); this is the only right and straight path we ask for in our daily ritual Prayers (1:5). The verse also informs us of how our prayers can be accepted through calling Him by these Names. We should invoke those Attributes of our Lord that are directly related to the object of our prayer. On the other hand, we must not, as the verse says, associate with people who use Allâh’s Names with profanity or as a suggestion of anything derogatory to His dignity and His Unity ascribing to Him an improper or inaccurate attribute or interpreting His Attributes in a manner that does not befit Him (Râghib). Polytheism of any kind is a violation of the sanctity of Divine names.

أَوَلَمْ يَتَفَكَّرُوا ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ

7:184 The use of the word Sahib صاحب – “comrade” has its significance. Makkans are told that the Holy Prophet (pbuh) is their comrade because he has spent many years of his life among them and they know him thoroughly. It is easy for them to admit that he is perfectly sane.

قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

7:188 “I have no power of bringing any gain or avoiding any harm to myself” (لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا ) is a statement of high nobility that is unsurpassed for a king, as the Holy Prophet (pbuh) essentially became, with all powers in his hands. The Holy Prophet (pbuh) gives glad tidings of triumph to all who believe in his message and warns the evil doers of the consequences of their deeds in this life as well as in the Hereafter. At the same time he makes no claim to possess Divine powers (cf. 6:50)

8. CHAPTER سورة الأنفال

The Voluntary Gifts

(Revealed after Hijrah)

The name of the chapter Al-Anfâl الأنفال is taken from its very first verse. The chapter was revealed shortly after the battle of Badr, which was fought on Friday, the 17th of Ramadzân in the second year of Hijrah; the first armed conflict for the new Muslim community. This battle had to be fought before any treasury, arsenal, or army had been organized. Muslims were called upon to make voluntary gifts for this critical occasion. Therefore the main topic dealt with in this chapter are voluntary gifts, spoils of war, requirements for defence, effects of armed conflicts on community and social life, forbearances due to war, and the obligations as well as sanctity of treaties. Certain equitable principles of division of gains from war have been laid down to avoid greed and selfishness.

The first seven chapters dealt with the early spiritual history of humankind and the Divine teachings sent through the Prophets; not being restricted only to Israeli Prophets. There was reference to the Israelites and their last Prophet, Jesus. As the result of the teachings brought by the Holy Prophet (pbuh), a new community was formed. This chapter now deals with the next stage: the stage of emergence of a new societal group and the rules to consolidate the new and ever-expanding community.

In the very first verse there is an injunction to reconcile any mutual differences. This statement indicates that there were some differences among the Muslims about the fight, and that in future fights the differences shall emerge again, which will have to be reconciled. Knowledge of these differences in the form of Revelation was given to the Holy Prophet (pbuh). These Revelations are not mentioned in the Holy Qur’ân, as they were not to be a part of the Holy Book. This shows that the Holy Prophet (pbuh) was able to distinguish between the Revelation that was to be the part of the Holy Qur’ân and that was not the part of the Holy Book.

يَسْأَلُونَكَ عَنِ الْأَنفَالِ ۖ قُلِ الْأَنفَالُ لِلَّهِ وَالرَّسُولِ ۖ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ

8:1 Anfâl انفال is derived from root nafala نَفَلَ meaning to give someone a gift or a present, to do more than what is commanded, give in addition what is due or give something in excess of one’s obligation. Anfâl is the plural form of nafal. Salât al-Nafal is the supererogatory Prayer or the extra Prayer prescribed for Muslims (17:79). Anfâl is often translated as the spoils of war, as these spoils are coincidental accessions. The statement that the voluntary gifts or the spoils of war are for Allâh and His Prophet means that they are public property (Râghib, Miqyâs, and Tâj). As the chapter deals in particular with the battles of the Muslims at the time of the Holy Prophet (pbuh) and in general battles the Muslim will fight in the future. The injunction here is to reconcile any mutual differences.

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

8:2 Here we are told that the heart of a Muslim trembles only “when the name of Allâh is mentioned” and not from a battle forced on him because of his belief.

وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَن يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ

8:7 Tâiftayn الطَّائِفَتَيْنِ “the two parties” refer to the caravan of the Quraish coming from Syria under the leadership of Abû Sufyân and the armed force of the infidels of Makkah under the command of Abû Jahl. Two years after Hijrah, Abû Jahl raised an army of 1000 Makkans with the intention of eradicating the small Muslim community of Madînah. The Muslims were forced to encounter the advancing force at the time when no resources for war had been organized. They had two alternatives: either to look for resources to equip themselves or to fight as things stood. Their own trade caravan was on their way back from Syria, but still two thirds of the distance away from Madînah. At the same time a richly laden Makkan Caravan lead by Abû Sufyân with 40 men was also on its way back, not very far from north of Madînah. A number of the Muslims wished to attack the Makkan caravan first, seize the riches, and equip their army. Plundering this caravan would have been an easy, safe and lucrative solution; however, the Holy Prophet (pbuh) did not agree with such an attack.

Badr, where the encounter with the Makkan forces took place, lies at a distance of six days journey or about 150 miles from Makkah, and two days journey or about 50 miles from Madînah. Non-Muslim historians insist that it was the Muslims who were aggressors. However, they overlook certain facts: the place of encounter was south of Madînah, and not to the north where the caravan of the Makkans was on its way. On the other hand, the Makkans were already advancing towards Madînah and were at a distance of a few days journey from Madînah. If the Holy Prophet (pbuh) had prepared for attacking the caravan, he would have taken a route towards the north from where the caravan of Abû Sufyân was coming. Any intention of the army of Abû Jahl to supply an escort for the caravan is in contradiction with the fact that the Makkan army stayed at Badr after the caravan of Abû Sufyân crossed Madînah in safety and had left the city of the Holy Prophet (pbuh) far behind.

The Holy Prophet (pbuh) and his Companions decided to meet the enemy outside Madînah in order not to put in danger the lives of the innocents. Companions of the Holy Prophet (pbuh) made speeches to encourage Muslims to take up arms against the enemy. Miqdâd bin Amar announced, “O Prophet of Allâh! We are with you. We will never say to you as the people of Moses said to him, Go you and your Lord and fight, you two, while we sit here and watch, we will fight your enemy in front of you and your rear and on your right side and on your left side and they cannot reach you without marching on our dead bodies” (Bukhârî, Abû Muslim). Sad bin Ma‘âdz said, “March out with your decision (O Prophet!). By Allâh! If you would jump in the ocean of the enemy, we will be with you” (Bukhârî, Abû Muslim). These speeches indicate that the aim of the Muslims was not to attack and plunder the caravan, but to save themselves from being overwhelmed by the Makkan forces.

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْدِفِينَ

8:9 It is said that on the day of the Battle of Badr, the Holy Prophet (pbuh) implored Allâh in the following words: “O Lord! Fulfil what you have promised. O Allâh! If this little band of your servants is destroyed you will not be worshipped on earth.” (Bukhârî, Abû Muslim). The verse above was revealed in response to this prayer. The “help with a thousand angels” should be understood in a metaphorical sense. There is no statement in the Holy Qur’ân that angels actually fought. Here and in 3:125 it is to be meant that the help from angels was in the form of strengthening the hearts of the Muslims against the three times bigger and much more well-equipped Makkan forces, and at the same time filling the hearts of their enemies with fear:وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ. It is said that during the fight calm and tranquillity fell upon the Companions who were fighting (8:10), and their hearts felt strengthened and their footsteps steadied (8:11).

The number one thousand angels is significant. In the battle of Badr the number of enemies fighting against the Muslims was 1,000 and the number of angels who came to aid the Muslims was 1,000. In the battle of Uhad the enemy attacked the Muslim with 3,000 men, and the angels who came to aid the Muslims were also 3,000 (3:124). Finally, in the Battle of the Confederates, the enemy came with 5,000 soldiers and correspondingly the number of angels on the Muslim side was 5,000 (3:125). These varying numbers also tell the number of the enemy forces fighting against the Muslims on each of these three occasions.

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

8:11 Before the start of the fight, two kinds of Divine favours were granted to Muslim fighters. The first favour pertained to a state of slumber and tranquillity that gave a sense of peaceful security. Calm is essential in battle. As a battle begins, there is generally great excitement and anxiety among the participants: their pulses race, and calmness and sleep become impossible. If the excitement and uneasiness become excessive, the mind cannot execute even a well-considered or well-conceived plan. There is a connection between the soul and coming events. Accordingly if a soldier experiences a kind of unusual and unsolicited slumber before battle, it is considered as a good sign, a sign of victory. The second favour pertained to the falling of heavy rain. Wet ground inverted the superiority of the positions of the enemy. The enemy had encamped on hard and firm ground, as they were the first to reach the location of the battle; consequently, the Muslims had been obliged to encamp at a low, sandy place, which at the time was tactically weaker. Timely rainfall made the former place slippery and the latter place firm and thus strengthened the position of the Muslims. The enemy had also taken control of the water supply and the Muslims naturally feared that lack of water might be a source of great hardship. Heavy precipitation resolved these problems.

In allusion to this day we read, “On that Day the heaven shall burst asunder with the clouds and the angels shall be sent down in large number. The true kingdom on that day shall belong to the most Gracious Allâh and it shall be a hard day for the disbelievers” (25:25).

The Day of Badr was indeed a day the heaven burst asunder with the clouds and a day of distress and hardship for the disbelievers of Makkah. In reality, the victory of Badr was not due to any skill or prowess on the part of the Muslims. They were too few, weak and ill equipped to win a victory against a numerically superior and better equipped trained army.

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ

8:12 “I shall strike terror in their hearts” (سَأُلْقِي فِي قُلُوبِ) is addressed to the believers, and مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا “make those who believe stand firm” is the Divine Command to the angels (Râzî) and the last sentence of the verse, “So smite on your enemys necks and above these (that is on their heads), and strike off all their fingertips”, addresses the fighting Muslims through the angels. The two phrases respectively signify the killing of the enemy and disabling him so that he cannot fight. The vulnerable parts of an armed person are the neck and above the neck, where a blow can be fatal. His armour protects his other organs, such as his heart. When his hands are put out of action, he is unable to wield a sword or a lance.

فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ اللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا

8:17 When the battle began, the Holy Prophet (pbuh) prayed and threw a handful of sand in the direction of the enemy, In this moment the wind became strong and started to blow against the faces of the enemy. The act of throwing sand by the Holy Prophet (pbuh) bears a remarkable resemblance to the striking of the waters of the sea by Moses with his staff. Just as the act of Moses was a signal for the wind to blow and the tide to return, the throwing of sand by the Holy Prophet (pbuh) was also a signal for the wind to blow. This contributed to the defeat of the forces of Abû Jahl whom the Holy Prophet (pbuh) had referred to as the Pharaoh of his people. In both cases, the operation of the forces of nature coincided with the act of the two Prophets under special Divine decree. Every event in the battle is ascribed to Allâh as this fight was for His cause and undertaken only under His command. The word remayta رَمَيْتَ (you threw) is taken by some to mean the act of shooting an arrow or flinging a spear.

وَإِن تَعُودُوا نَعُدْ وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ

8:19 When the leaders of the disbelievers left Makkah to attack the Muslims, they held onto the curtain of the Ka‘bah and prayed thus, “O Allâh! Assist the best of the two parties and the most rightly directed of the two parties and the most honoured of the two groups and the most excellent of the two religions” (Râzî; cf. 8:32). On the battle field, Abû Jahl prayed saying, “O Allâh, whoever of us is the greater cutter of the ties of relationship and more wicked, destroy him tomorrow morning” (Râzî). The disbelievers demanded Divine judgment repeatedly in the form of victory (for the just). They were told that Divine decision and judgment did indeed come in the form they demanded.

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

8:21 The verse and the following two verses the symbolic meaning of being “deaf” and “dumb”.

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ

8:24 “Allâh intervenes between a person and his heart” signifies that one must respond immediately to any Divine call by the Holy Prophet (pbuh). This delay or hesitation may result in the loss of the chance to follow that call. The expression alsosignifies that when a drive to do some good act is incited in our heart we must react soon. If we wait or hesitate the chance of doing good may be lost.

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ

8:25 The word Fitnah فتنۃ means an affliction, which comprises seduction, confusion, discord, trial, dissension, oppression, persecution, temptation to evil, or anything else which may cause a person to go astray (Qâmûs, Râghib, Lisân, Miqyâs, Tâj; cf. 33:72). The reference here is not to one particular infliction but to any affliction. We are not safe unless we also reform our environment. A house surrounded by a raging fire is likely to burn as well. Infliction may not be limited to the non-believers, but it may also involve innocent believers. Ibn Kathîr is of this opinion. Ibn Zubair says this verse can be applied to Alî, ‘Uthmân , Talha and Zubair who were innocently killed. Suddî says this verse applies to the people killed at Badr and Jamal. Ibn ‘Abbâs says this verse is a warning to Muslims who may lose their lives because of fitnah.

وَاذْكُرُوا إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ

8:26 Social and political weakness or being few in numbers is no excuse not to preach Islam and deliver the message of Allâh and the Holy Qur’ân.

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

8:30 Imâm Râghib says makar مكَر is to devise a scheme or a plot. There are two types of makar: Makar mahmûd مكَر محمُود, which is a scheme or a plan with good intentions, and makr madzmûm مكَرمضموم, which is a plot or a conspiracy with bad intentions.

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَـٰذَا ۙ إِنْ هَـٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ

8:31 Here the expression qulnâ قُلنا means, “We could certainly compose”, and alludes to the often repeated but never fulfiled boasts of the opponents of Islam.

وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

8:32 As related by Anas that these words were uttered by Abû Jahl, who was killed in the battle of Badr (cf. 8:19).

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ

8:33 The verse indicates that the punishment of the Makkans would overtake them when the Holy Prophet (pbuh) was no more among them, before his exodus to Madînah. Allâh does not destroy a township if His Prophet or saint is living in it. The verse can also mean that as long as Muhammads teachings are being followed in it, Allâh will save the township from destruction.

وَمَا أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ

8:41 Furqân الْفُرْقَانِ means discrimination, distinction, “criterion for differentiating between right and wrong, or decision between the forces of faith and disbelief (see also 2:53, 3:12; 8:29). The Day of Discrimination يَوْمَ الْفُرْقَانِ referred to here is the Day of Badr.

إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ ۙ وَلَـٰكِن لِّيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَن بَيِّنَةٍ ۗ

8:42 The verse gives a graphic picture of the position of the different parties at Badr.

إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَاكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَـٰكِنَّ اللَّهَ سَلَّمَ ۗ

8:43 On his way to Badr the Holy Prophet (pbuh) saw in a dream that the pagan Makkan army was less in number than was truly the case (Jarîr, Kathîr, Râzî). The enemy, as a battle tactic, had kept one third of their number hidden behind a hillock so that at the time of their encounter, the Muslims perceived them as less than their real number.

وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِن دِيَارِهِم بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۚ

8:47 Here is a reference to the Makkan army that met its doom. These words are a warning to the believers of all times never to go to war boastfully and for the sake of vain glory.

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ

8:58 “If you fear treachery” also means that such a fear must not be based on mere surmise but on clear objective evidence (Jarîr, Baghawî, Râzî). Ibn Jarîr explains: “Before making war, inform the enemy that because of the clear evidence of their treachery the Muslims have renounced the treaty, so that they may know why they are at war. None of the parties should be under the false impression as to why the Muslims have renounced the treaty” (Baghawi). Mere suspicion cannot be made an excuse for rejecting the treaty.

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ

8:67 Yuskhina يُثْخِنَ is a great slaughter or a great wounding among the enemy (Tâj). Sakhana سَخنَ means it was thick, coarse and hard. The verse lays down the general rule that captives should not be taken unless there is a real defensive battle with bloodshed and the enemy is overpowered. Taking captives or hostages without warfare is against the will of Allâh. The greed of gain in the shape of captives or hostages has no place in Islam. This verse also strikes out at slavery. Starting war purely for territory, trade advantages, revenge, military glory and supremacy, is condemned.

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ

8:75 The last clause of the verse refers to genealogical family relations as distinct from the spiritual brotherhood. The expression ûlu-al-Arham وَأُولُو الْأَرْحَامِ – “blood relation” is derived from the noun rahm رَحَمَ, which means “womb”. The verse indicates that blood relations are more deserving of ones help than those who have accepted Islam and have migrated from their homes.

9. CHAPTER سورة التوبة

The Repentance

(Revealed after Hijrah)

Another name of the chapter Al-Taubah ألتوبة is Al-Barâh ألبراء, meaning immunity or absolution. This chapter continues the arguments found in the last chapter and is considered a part of it. For this reason, it is the only chapter that does not begin with Bi Ismillâh al-Rahmân, al-Rahîm (“With the name of Allâh the most Gracious, the Ever-Merciful”). Chronologically, this chapter and the previous one are separated by an interval of seven years. This is the only instance where a chapter of the Holy Qur’ân has been split into parts; all the other chapters are self-contained. This part has been given its own name because it deals mainly with absolution and repentance. It also provides a declaration of immunity to those who fought against Muslims, those who were guilty of treachery among the Jews and the hypocrites, and those who repeatedly violated the treaties of peace. This revelation was necessary because no nation can perpetuate a treaty if the other party violates it. Islam specifies that a period of four months should be allowed by way of notice after the denunciation of a treaty, due protection should be accorded in the intervening period, and that possibilities for repentance and reunion should remain open.

The chapter also contains a brief description of the expedition to Tabûk, which took place in the late summer of 9 A.H. Tabûk is a valley near the frontier of Arabia and Syria. In the time of Muhammad (pbuh), Syria was a Byzantine territory and the Byzantines were at war with Persians. They were making preparations to invade the Arabian Peninsula. The Byzantine Emperor was near the frontier for that purpose, so the Holy Prophet (pbuh) likewise approached the border and marched his army to Tabûk. The Byzantine invasion did not take place, though for a variety of different reasons. The reference to Tabûk serves as a reminder for Muslims that after the conquest of Makkah and much of Arabia, they could still not be certain that they would be allowed to live in peace. They are warned that owing to the intrigues by some Jewish and Christian tribes, hypocrites and secret societies hostile towards Islam, new wars will be imposed on them in the future.

وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ

9:3 Here the Greater Pilgrimage – الْحَجِّ الْأَكْبَرِ refers to the pilgrimage in the year 9 A.H. in which the Holy Prophet (pbuh) himself did not participate. He entrusted Abû Bakr(rz) with the office of Amîr al-Hajj, leader of the pilgrims. The designation of “Greater Pilgrimage” is given to distinguish it from the minor pilgrimage that is ‘Umrah .

فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ

9:5 Al-Ashhar al-Huramالْأَشْهُرُ الْحُرُمُ do not signify the sacred months of Shawwâl, Dhu al-Qadah, Dhu al-Hijjah and Rajab (see 2:194,217), but refer to the four months mentioned in verse two above. These four months were intended as an interval during which the pagans Arabs could travel freely through land and see for themselves where the new religion had reached. In this way, they would become convinced that the great prophecy about Islams triumph is being proven true. Four months were sufficient to travel all over the Arabian lands using the standard modes of transportation of that time.

كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ اللَّهِ وَعِندَ رَسُولِهِ إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ

9:7 The treaty (عَهْدٌ) mentioned in this verse codified the truce between the Muslims and the pagans of Makkah, which was concluded for a term of ten years in 6 A.H. at a place called Hudaibîyyah near Makkah.

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَىٰ أَنفُسِهِم بِالْكُفْرِ

9:17 “It is not for the polytheists to keep the mosques of Allâh in a good and flourishing state” was the reason why Allâh gave control of Kaaba to Muslims. It would be wrong to conclude from this and the following verse that the non-Muslims are not allowed to enter mosques. In 9 A. H. after the revelation of this verse, the Holy Prophet (pbuh) himself lodged a deputation of the pagan tribe Banû Thaqîf in his mosque and allowed a Christian delegation from Najrân to offer their prayers in the mosque (Râzî).

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِۗ

9:24 Eight items are mentioned here that cover the major aspects of civilized life. A human beings heart cleaves to his parents, children, brothers and sisters, husbands or wives, his other kith and kin, wealth and prosperity, commerce or means of profit and gain, and houses of dignity and comfort. If any of these become a hindrance to operate in the cause of Allâh, they should be abandoned.

لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ

9:25 Hunain حُنَيْنٍ is a valley on the road between Taif and Makkah, about fourteen miles to the southeast of Makkah. This valley was the scene of a battle between the Muslims and the pagans led by the Hazwîn and the Thaqîf tribes in 8 A.H. A number of newly converted believers from Makkah, most of whom were still inexperienced in fight, took part on the side of the Muslims. A large force of 2,000 marched towards Hunain (Zurqanî, 3:6). “When your multitude made you feel proud” – إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُم refer to this sizable force of Muslims. Contrary to the practice of the Holy Prophet (pbuh), the new converts hastened to attack the enemy. However, the enemy archers were highly skilled, and had occupied strategic positions in the mountain passes. The advancing Muslim party was quickly repulsed, and had to retreat from the battlefield in confusion. This caused disorder in the main Muslim force following them, which was passing through a narrow gorge. “and the land with all its spaciousness became straitened for you” وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ refer to this situation of the Muslim forces. Finally, the Holy Prophet (pbuh) himself rallied his forces and managed to turn the course of the battle, resulting in a victory. In fact, the help that came for the retreating Muslim forces was from Allâh (لَقَدْ نَصَرَكُمُ اللَّهُ)

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ

9:29 The injunction to fight is relevant only in the event of aggression committed against Muslims (2:190-191), and in the presence of a real threat to the security of women, children and the elderly (4:75). Allâh and His messenger declare that unprovoked war is unlawful (22:39-41). In an Islamic state, every able-bodied Muslim should participate, in case of external or internal threat, in the defence of the society, and to pay Zakât, which is essentially a social security tax. The non-Muslim citizens of Muslim states are not expected to fight for the Muslims. Instead, they must pay a special tax, called al-Jizyah الْجِزْيَةَ. This tax is in lieu of both Zakât and military service, and in compensation for the Muslim forces providing them protection against outside enemies. The word jizyah ÒÍlU is derived from the verb jaza جَزَ meaning “a compensation in lieu of something else” (Tâj).

Nevertheless, if non-Muslims prefer to pay Zakât and render military service, no such special tax will be levied on them. No fixed rate has been set either by the Holy Prophet (pbuh) or the Holy Qur’ân for this tax. Most sources agree that it is to be considerably lower than the Zakât, for which Muslims are liable. Non-Muslim women, old men, the sick or crippled, priests, and monks are exempted from the payment of jizyah. ‘An-yadin عَن يدٍ means that payment is required only if they can afford it, or pay it with a willing hand and without reluctance.

وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَ‌ٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ

9:30 Uzair (or Ezra) lived in the fifth century B.C. He occupies a unique position in the esteem of the Jews, and is highly praised by them. It was he who restored and codified the Torah after it had been lost during the Babylonian exile. His verdicts on the Law of Moses have come to be regarded by the Talmudists as practically equivalent to the Law itself. In Qur’ânic ideology such elevation of a human being to the status of a quasi-Divine lawgiver amounts to “shirk”. Nevertheless, the Jews of Madînah and Jewish sects in Hadzera-mount believed him to be the son of God (Qastalânî in Kitâb al-Nikah); nor did the Jews of the time of the Holy Prophet (pbuh) deny this claim when the Qur’ân confronted them with the charge. The word “son” was used for Ezra in its literal meaning.

It is also related here that the doctrine Jesus divine parentage was borrowed from earlier pagan beliefs. Christians themselves know that Christian festivals such as that of Christmas have their roots in pagan customs from Europe. The reason for this belief is explained in the next verse.

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ

9:31The reason for taking Ezra and Jesus to be the sons of God is because “they have taken their learned men and their monks for lords apart from Allâh.” Ahbâr أحبار refer to the learned among the Jews. Ruhbân رهبان are the Christian monks. The verse does not mean that they took them to be gods. Instead, the suggestion is that the simple-minded among the Jews and Christians follow their ahbâr and ruhbân رهبان blindly. They made lawful what was declared lawful by them and unlawful what was declared unlawful by them. Their followers obey them and believe what they are told to believe. It is related that when this verse was revealed, Âdi bin Hâtim, a Christian, who later converted to Islam, said to the Holy Prophet (pbuh) that the Christians did not worship their learned men and monks as this verse asserted. The Holy Prophet (pbuh) replied, Was it not that you considered lawful what they declared to be lawful? Âdis reply was in the affirmative” (Tirmidhî 44/9). In other words, they are treated like lords and gods, as their personal opinions and rulings are heeded as if they were Divine Law.

يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ

9:32 The statement “They seek to put out the light of Allâh with the breath of their mouth” illustrates the efforts of non-believers to attack Islam through missionaries and propaganda.

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

9:33 This verse is repeated three times in the Holy Qur’ân in almost the exact same wording. The other occurrences are in 48:28 and 61:9. Here it is mentioned in connection with Judaism and Christianity, in 48:28 it is mentioned in the context of the Arab opposition to Muslims, and in 61:9 in connection with all the religions of the world who are opposing the religion of Allâh. Therefore, it has to be translated accordingly to make the context understand. The message of the verse is that all Prophets preached the same religion, even though their teachings were corrupted by later generations. Even Islam will at risk of this process of gradual corruption.

However, it is Divine Will to perfect His Light brought by the Prophets. The Holy Prophet is the last and the seal of all Prophets and no new prophet shall come. This is because with him, Allâh has perfected His religion. This perfection shall now be protected through the work of Reformers; Mujaddadîn and Mehdi, Saints and Auliyâ; those endowed with special Divine favours and blessed with Divine knowledge. They will carry the original Light. Although the opponents and enemies of Allâh will repeatedly try to blow out the Light with the breath of their mouths, indicating the use of misleading information and propaganda, their fruitless efforts will be “hard for them to bear”.

إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ

9:37Al-Nasi النَّسِيءُ means the postponement of a sacred month to some other month. This postponement relates to the four months during which, according to Arab custom, no warfare was practiced. These four months are Muharram, Rajab, Dhul Qadah, and Dhul Hijjah. Their postponement was accomplished by declaring other months as “sacred” and the above-mentioned “sacred months” as ordinary. The postponement defied the objective of these months, which was to guarantee security and peace for a fixed period. Three of these months are consecutive, and the fourth month, Rajab, is separated from them. This ensured a pause in hostilities at least twice a year – an important factor in maximizing the chance of ending a given state of war and succeeding with peace negotiations. In modern terminology, one may call it a period of enforced ceasefire.

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ

9:38 This verse, as well as the following verses, allude to the expedition to Tabûk, a town situated about half way between Madînah and Damascus. The expedition took place against the background of the opposition of the Christian Empire of Byzantium to the Muslims leading up to the conquest of Makkah. The Holy Prophet (pbuh) had sent a peaceful delegation of Muslims to Heracles. Ka‘b bin-‘Umair, the leader of the mission, was killed at a place called Dhât al-Alha. Shurahbil, the Governor of Basra, killed Hârith bin Umair, the Muslim ambassador to Basra. In addition to these events, the Holy Prophet (pbuh) received news that the Emperor of Byzantium was preparing an attack of the Muslim lands in the north with the help of the Governor of Basra. In the 8th year of Hijrah, the Holy Prophet (pbuh) sent a Muslim army of 3000 towards Syria to fight the considerably larger army of Shurahbil and the Byzantines. It is said that the Emperor of Byzantine himself was observing the fight from a place called Hems, having already summoned additional troops under the command of his brother Theodor to assist Shurahbil. Nonetheless, the Muslim forces succeeded in defeating the opposing forces of Shurahbil at Mu‘ta. In retaliation, the Shurahbil allied with the Ghassâns and other tribes of Arabia and began to draw up forces under the command of the Byzantine Emperor.

The situation represented an existential threat to the Islamic community. The Holy Prophet (pbuh) prepared, tackling the difficult task of raising an army sufficient to meet the strong, well-disciplined forces of the Eastern Roman Empire. The Muslim forces undertook a long and arduous journey from Madînah, through deserts, to the confines of Syria in intense heat. Drought and scarcity beleaguered them along the way. In the face of these difficulties, the weak of faith and the hypocrites in Madînah lost heart and displayed extreme reluctance to join the Muslim forces. Finally, about 30,000 followers of the Holy Prophet (pbuh) left Madînah for Syria to engage the Byzantines. By the time the Holy Prophet (pbuh) reached Tabûk, the emperor had decided to withdraw his forces from the frontiers of Arabia. The Holy Prophet (pbuh) was able to return with his army to Madînah without having engaged in a battle. This voluntary withdrawal is yet another example that shows that the Muslim forces were fighting out of defense only. Had it been an act of deliberate aggression, they could have advanced further and confronted the Byzantines after they had undertaken such a long and otherwise purposeless journey through the desert. It also shows that they were not out to plunder or capture Christian property and slaves in Syria, otherwise they would not have let go the opportunity to raid the undefended borderlands. Instead, after incurring heavy expenses in preparing for war, and suffering the hardships of a desert campaign, the Holy Prophet (pbuh) with his men returned without a fight. These are the actions of a spiritual man and not of a worldly conqueror in pursuit of fame and booty. The Tabûk expedition is also appropriately known as Ghazwah al-‘Usra – “the expedition of distress” (cf. 9:117).

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَاۖ

9:40 The verse refers to the Holy Prophets (pbuh) forced migration from Makkah to Madînah. Abû Bakr’s devotion to the Holy Prophet (pbuh) was so great that the Holy Prophet (pbuh) chose him to be his sole companion or, in Arabic phraseology, he (- the Holy Prophet) was the “second of the two”. The Holy Prophet (pbuh) has been referred to as “the second” because in the Arabic idiom the more important member of the group is enumerated last. For instance, see 5:73, where Allâh (The Father) is referred to as being “the third” of the trinity according to the Christian doctrine.

The Holy Prophet (pbuh) and Abû Bakr(rz) took refuge for three days and three nights in a cave called Thaur, difficult to access and hidden on a mountaintop three miles from Makkah. Tracing their steps, the enemy reached the place where they were hiding. “We are but two”, said Abû Bakr(rz). “No,” was the reply, “for Allâh is with us”. Abû Bakr was not so much worried about himself than for the Holy Prophet (pbuh): “If I die, it is only the question of a single life but, Allâh forbid, if you die, O Prophet of Allâh, it will be the death of Islam and of the entire Muslim community” (Zurqânî). However, faith gave his mind peace and Allâh gave them safety. They reached Madînah and a new chapter opened for Islam. This story has a parallel in the book of Exodus, when Israelites addressed Moses in anxiety, saying, “We are surely overtaken”. His reply was, “Nay speaks not thus, for my Lord is with me. He will direct me aright” (Exod. 13-14).

The verse also exhibits parallels with Jonah’s experience in the whale, and to Jesus in the tomb: they had also remained confined for three days. The verse also speaks volumes about Abû Bakr’s(rz) spiritual greatness. The pronoun us signifies that Allâh was not only with the Holy Prophet (pbuh), but with Abû Bakr(rz) as well. It was Abû Bakr(rz) whom Allâh specifically chose to be the sole companion of His beloved servant in that most critical hour of his life. The “sole companion” became one of Abû Bakr’s(rz) most honoured titles.

عَفَا اللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ

9:43 ‘Afâ Allâh ‘an-ka عَفَا اللَّهُ عَنكَ means Allâh (will) set your affairs aright. This is an Arabic idiom which is normally used, although not exclusively, for a person who has committed sins or made mistakes. But it can also be used for a person who has committed no sin or error, and even for someone who is incapable of committing a sin. It is sometimes used to express love. For instance, an Arab may say this to a person whom he holds in high esteem, meaning, “May Allâh set your affairs aright and bring honour and glory to you”. It is said that two hypocrites from Madînah came to the Holy Prophet (pbuh) with excuses why they were unable to join the expedition of Tabûk. The Holy Prophet (pbuh) said to them, ‘afâ Allâh ‘an-ka (عَفَا اللَّهُ عَنكَ) to express his love and kindness even under these circumstances.

إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ

9:45 The meaning of “those who believe in Allâh and the Last Day do not beg leave of you” depends upon the context. Contrary to this we read in 24:62, “Surely it is those who ask your permission who believe in Allâh and His Messenger.” In the first instance, the hypocrites are afraid for themselves and their possessions asking to abandon the Messenger, in the second instance the believers stand firmly by the Holy Prophet (pbuh) until he gives them permission to leave when the task is completed.

قُلْ أَنفِقُوا طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ

9:53 Charity is for the sake of taqwâ (– piety) and imân (– faith; cf. 2:2). There should not be any sense of compulsion behind it. The verse that follows explains further reasons for non-acceptance of charity in the cause of Allâh.

لَوْ يَجِدُونَ مَلْجَأً أَوْ مَغَارَاتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا إِلَيْهِ وَهُمْ يَجْمَحُونَ

9:57 The verse indicates that the innermost cause of all hypocrisy is fear: fear of moral commitments and fear of an open breach with one’s social environment.

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ

9:60 The verse specifies the purposes and persons on which Zakât funds are to be spent. Eight categories are mentioned, and their sequence of appearance reflects their priority. The first category is that of the poor or those oppressed by poverty, disease or old age – Fuqarâ فُقَرَاءِ. The second category is those of Masâkînالْمَسَاكِينِ who are in need of help; they have learnt a profession but are unable to put their professional talents to use due to lack of funds. Examples are craftsmen or businessmen without sufficient means to start a business. ‘Âmilînالْعَامِلِينَ are the employees of the government whose duty is to organize the collecting of the Zakât, its management and administration. Mu’allafah al-Qulûb (الْمُؤَلَّفَةِ قُلُوبُ) are the people whose hearts are inclined towards the truth, but who cannot express their belief openly because of the material or social disadvantages they may suffer. These also include new converts to Islam who are in need of funds because of social disruption because of their acceptance of Islam. A further example is that of qualified people who want to travel from place to place in order to spread the message of Islam, but who cannot do so because they lack funds. fî al-Riqâb فِي الرِّقَابِ are the prisoners and slaves. The Zakât money should be used for the freeing of the prisoners of war and of slaves. Al-Ghârimîn الْغَارِمِينَare those who are unable to pay their debts or those who have suffered extraordinary losses in business. Squanderers of wealth are not included in the category. fî Sabîl Allâh فِي سَبِيلِ اللَّهِliterally means “in the way of Allâh”. The expression is used for fighters and soldiers and their families, and those who are engaged in the dissemination of teachings of Islam. Ibn Sabîl ابْنِ السَّبِيلِ are those stranded while on a journey for lack of funds and other reasons. They include those who travel in search of knowledge or for promoting social relations.

The Zakât funds are not only for Muslims, but are for all members of the community or society, irrespective of their religion or nation. Nothing in Islam prevents the use of Zakât funds to build hospitals, schools or other institutions from which the whole community may benefit. It should be noted that the family and the tribe of the Holy Prophet (pbuh) are excluded from the benefits of Zakât. It is said that Imâm Hussein, the grandson of the Holy Prophet (pbuh), while still a child, took one date presented as Zakât. The Holy Prophet (pbuh) noticed this and immediately took the date out of the mouth of his grandchild.

وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ

9:72 If Allâh is well pleased with His servant, this is the greatest blessing and the greatest protection. To reach and achieve His good pleasure is the goal, which Allâh wants us to endeavor to accomplish (cf. 89:27-30; 9:100).

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ

9:73 The verses 45-59 and 61-69 give an account of hypocrites. The present verse says, “O Prophet! Strive hard against the disbelievers and the hypocrites”. It is a historical fact that the Holy Prophet (pbuh) never physically fought against the hypocrites of Madînah. This indicates that jihâd does not mean to fight against people physically; otherwise, the Holy Prophet (pbuh) would have done so against the hypocrites. The verse clearly gives different meaning than usually understood, to the word jihâd. Jahada جھد – the root word, signifies the using of ones utmost power in contending with an object of disapprobation (Tâj). As this verse indicates, there is nothing in the word jâhida جَاهِدِ to indicate that its outcomes must be achieved by force (Râzî). An exception was the case of hypocrites collaborating and physically fighting with the enemies of Islam at the time of the Battle of the Confederates in Madînah (cf. 33:61).

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا ۚ وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِن فَضْلِهِ ۚ فَإِن يَتُوبُوا يَكُ خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَمَا لَهُمْ فِي الْأَرْضِ مِن وَلِيٍّ وَلَا نَصِيرٍ

9:74 Another characteristic of the hypocrites is that they can never attain what they meditate and cherish( وَهَمُّوا بِمَا لَمْ يَنَالُوا), andAllâh will punish them in his world (يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا), and they shall find neither a patron nor a helper in the entire land (وَمَا لَهُمْ فِي الْأَرْضِ مِن وَلِيٍّ وَلَا نَصِيرٍ). This verse also refutes indirectly the suggestion of some that Abû Bakr(rz) and ‘Umar(rz) were hypocrites themselves. These characteristics do not apply to Abû Bakr(rz) or to ‘Umar (rz).

الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

9:79 Some of the Companions of the Holy Prophet (pbuh) were extremely poor, but nevertheless gave Zakât and paid alms. Here, the hypocrites who ridiculed these Companions are mentioned. The verse also contains an implicit warning that Allâh dislikes giving large sums as alms for show. This is in reference to the expedition of Tabûk (cf. 9:38).

رَضُوا بِأَن يَكُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

9:87 Khwâlif الْخَوَالِفِ are misbehaved and worthless (Lane; Tâj). It is the plural form of khalafa – those who stay behind.

أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَ‌ٰلِكَ الْفَوْزُ الْعَظِيمُ

9:89 “Allâh will provide them gardens served with running streams” refers not only to the Paradise of the Hereafter, but also to the fertile lands which Muslims will one day possess. This is the promise and the prophecy made in the Holy Qur’ân. This and the following verse refer to those who stayed behind from the expedition of Tabûk.

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدً

9:100 Allâh is well pleased with all those who were first to embrace Islam from the Emigrants and the Helpers. This includes Abû Bakr(rz) and ‘Umar(rz), as no exception is made here. The words used are رَّضِيَ اللَّهُ and not يرضئ (cf. 89:27-30; 9:72)

وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

9:101 “We will punish them twice” سَنُعَذِّبُهُم مَّرَّتَيْنِ. This punishment shall take place in the present world and again in the Hereafter. This expression also means again and again.

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ

9:106 “There are yet others” وَآخَرُونَ refers to the three persons – Hilâl, Murârah and Ka’b – who stayed behind and were not among those who accompanied the Holy Prophet (pbuh) on the expedition of Tabûk (see also 9:118).

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ

9:107 “Who has already made war against Allâh and His Messenger” is a reference to a Christian called Abû ‘Âmer, “The Monk”, a prominent member of the Khazraj tribe, who played a key role in inciting the Byzantines to attack the Muslims at Tabûk.

So far, three categories of hypocrites have been discussed. In this passage, we are introduced to a fourth class of insidious evil-doers. This type is illustrated in the story of the mosque of Dzirâr of Qubba, a suburb of Madînah about three miles to the southeast. When the Holy Prophet (pbuh) entered Madînah at the time of his Hijrah, he stayed for fourteen days at Qubba before entering the town. The first Mosque of Islam was built here. Taking advantage of these sacred associations, certain hypocrites built another mosque opposite the mosque at Qubba, called mosque of Dzirâr, pretending to advance Islam, but with the objective of distracting the attention of the people from the original mosque. This plot was also hatched by Abû Amer. After the Battle of Badr, Abû Amer fled to Makkah and incited the Makkans to avenge the defeat. He also fought among the Makkan army at Uhud and he joined the Battle of the Ditch and the Battle of Hunain, fighting on the side of the enemies of Islam. After the Battle of Hunain he fled to Syria, with the aim of enlisting the help of the Byzantine against the Holy Prophet (pbuh). It was the wish of the founders of the new mosque that the Holy Prophet (pbuh) should give the mosque a blessing by praying in it. However, Divine Revelation forbade him to do so and this new mosque was subsequently razed to the ground later. The verse relates primarily to the historical events mentioned above, yet also has a wider bearing on all attempts at creating sectarian division within the Muslim ummah.

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

9:108 Some Companions of the Holy Prophet (pbuh) understood the “Mosque whose foundation was laid from the very first day on piety” لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ to mean the mosque at Qubba, which was built on the site where the Holy Prophet (pbuh) had alighted before entering the city of Madînah; others have opined that the reference here is to the mosque that the Holy Prophet (pbuh) built at Madînah (see Muslim). The wording of the verse seems to support the latter view, and furthermore, any mosque built for the cause and service of Allâh and built in the proper spirit of piety may be compatible with this description. This view is supported by the next verse.

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

9:113 The prohibition mentioned here relates only to such polytheist sinners who heard the message of Divine Unity, then refused and opposed, and died without repentance. Otherwise, when asked to pray in a negative sense for those who were fighting against him in a battle, the Holy Prophet (pbuh) would not have prayed thus: “Lord! Protect them.”

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ

9:114 Abrahams promise to his sire is mentioned in 19:47 and 60:4.

لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ

9:117 The reference is to the expedition of Tabûk, which is also known as Ghazwah al-‘Usra – “the expedition of distress”.

وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوا أَن لَّا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا

9:118 The three men referred to here were Ka‘b bin Mâlik, Hilâl bin Umayyah and Murârah bin Rabî. They were sincere Muslims who failed in their duty not from ill will, but from thoughtlessness, slackness, and human weakness. Having failed to obey the Holy Prophets (pbuh) summons, they were called on to explain their behaviour. Consequently, they were excluded from the life of the community for fifty days. Their mental state is depicted here. “Whose case was deferred” means that they were left behind with respect to the commandment of Allâh concerning them (see also 9:106 and Bukhârî). After fifty days Allâh turned to them with Mercy and they were forgiven. Though the illustration is taken from the Tabûk expedition, the lesson is generally applicable and is valid for any era.

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

9:122 Wars may become inevitable, but they should not be glorified. In the middle of a discussion about war, the Holy Qur’ân introduces the subject of intellectual activities and the innermost sources of our behaviour, pointing out that these are also necessities. It was only through faith and intellectual work that Islam could be spread. This was an important duty that was vital to remember, even when the community was in a life and death struggle. This subject is mentioned here because the weakness of faith and action resulted from lack of knowledge and training. The verse speaks of the way in which such weakness could be removed.

10. CHAPTER سورة يونس

Jonah (Yunus)

(Revealed before Hijrah)

The 10th to the 16th chapter form a group of seven chapters, which all, except for the last one, begin with the abbreviation Alif, Lâm, Râ الر. For this reason they are referred to as the Alif, Lâm, Râ chapters.

The preceding nine chapters dealt mainly with the legal aspects of the newly emerging Muslim community and its conflict with those who wished prevent its growth and consolidation or to destroy it by force. Having dealt with the external enemy and restored peace, the question that concerned the Muslim nation is that of self-preservation and its relation with the Creator. This and the following six chapters tells us about the importance of the Revelation, particularly that of the Holy Qur’ân, and refer to the Divine Messenger and his purpose and mission. Emphasis is placed on the Holy Prophets advent by discussing the criteria and characteristics of prophethood, the claims and history of earlier Prophets and arguments based on common sense. Although the accounts of Noah and Moses are more detailed than Jonah’s, Jonah stands out because his people benefited from his warning. Naming the chapter after him suggests that the believers in the Holy Prophet (pbuh) would similarly benefit. As Allâh’s Mercy encompasses and transcends all objects of His creation, it demands the highest form of devotion and thanks to attract it.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ

10:1 Alif, Lâm, Râ الر are the abbreviations of “I am Allâh, the All-Seeing” [Abû Hayyân, Qurtabî, Râzî, Ibn Jarîr]. Ibn‘Abbâs and Abd-Allâh ibn Mas‘ûd stated that Râ stands for Râî (the Seer); or Arâ (I see). Alif Lâm Râ الرcan also mean I am Allâh, the all Subtle and the Provider. Alif for Allâh, Lâm ل for Latîf اللطیف (all Subtle, Unfathomable, and Incomprehensible) and Râ رfor Razzâq رزّاق(the Provider). Here Râ may also mean Râ’ûf رؤف(The Compassionate).

Tilka تِلْكَis a demonstrative feminine pronoun to indicate something distant. The remoteness of the Qur’ânic verses invokes an impression of dignity and eminence (cf. 2:2). The verses of this Book are called al-Hakîm الْحَكِيمِ – “full of wisdom” as they impart sagacity and embody teachings suited to all occasions. Reward and punishment alike are both based on Divine Wisdom.

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ

10:2 The verse indicates that the degeneration of some disbelievers is so great that they imagine only someone from outside could change their condition and it is unconceivable to them that one of their own could rescue them. This is an allusion to Jonah (10:97), the preceding chapter, and particularly the verse 9:128. Qadama Sidq قَدَمَ صِدْقٍ is a strong and honourable footing, a footing of firmness, precedence of truthfulness or going forward with truth in words and deeds with complete sincerity (Râghib).

ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ

10:3 Thumma ثُمَّis used as a conjunction indicating a sequence in order with no time interval in between. It is usually translated as that, thereafter or thereupon. There are frequent instances in the sayings of the Holy Prophet (pbuh) and in pre-Islamic Arabian poetry where this word has the significance of a repetitive stress, alluding to something that has already been stated and is now emphasized once again. In cases where it is used to link parallel statements it has often the function of the simple conjunction wa Ë – “and”.

لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ

10:4 Sâlihât الصَّالِحَاتِ are just and righteous deeds done in keeping with the requirements of specific occasions and circumstances.

مَا خَلَقَ اللَّهُ ذَلِكَ إِلَّا بِالْحَقِّ

10:5 The verse points to the fact that everything in the universe, whether existing or potential, concrete or abstract, has a purpose to serve: nothing in His creation is accidental (cf.3:191; 38:27).

إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ

10:7 Yarjûn يَرْجُونَ means both fear and hope (Tâj).

كَذَ‌ٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ

10:12 Musrifîn مُسْرِفِينَ are those who are given to excesses or commit excesses; who are wasteful; who thwart their own selves, or destroy their moral and spiritual potential (Râzî, Lisân).

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَـٰذَا أَوْ بَدِّلْهُ

10:15 The challenge to present a Qur’ân other than this or to change in it according to the fancies of mortals, is an indirect proof of the emphasis the Holy Prophet (pbuh) placed on conveying the Divine Revelation in its pure, unaltered form.

قُل لَّوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلَا أَدْرَاكُم بِهِ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِ ۚ أَفَلَا تَعْقِلُونَ

10:16 The verse embodies an infallible test of the truth and honesty of the Holy Prophet (pbuh) in particular, and of any claimant to prophethood in general. The Holy Prophet (pbuh) had been renowned for his undisputed honesty and integrity ever since his early youth to the extent that his Makkan compatriots gave him the title of Al-Amîn meaning “the trustworthy”, “the faithful” or “the truthful”. During his entire life until the claim of prophethood, his being Al-Amîn was never doubted even at a single occasion. The argument he is making and on which he bases his claim to prophethood demands extraordinarily high standards of truthfulness and integrity. Now that he has passed through youth, where passions can lead to false speech, the incontestability of his credibility is even greater.

فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ

10:17 The verse brings to light two eternal truths: impostors and false claimants of prophethood cannot succeed, and those who reject and oppose Allâh’s Messengers can never escape His punishment. If the Holy Prophet (pbuh) himself had composed the Qur’ân and then attributed it to Allâh, his success would have been impossible, and if he had wrongfully claimed to be a Messenger of Allâh, he could not have escaped Allâh’s punishment.

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

10:19 prophethood (Nabûwwat نبٌوت) and Apostleship (Risâlah رِسالة) ended with Muhammad (pbuh): After him, there will no further Prophets bringing Divine law. However, Sainthood (- walâyat) will continue as part of His special Mercy and will never end. Allâh will continue to warn people by sending Reformers (-mujaddadîn), and Saints (-Aulîyâ) as guides in a similar way. This is the Promise embedded in the Words وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ (cf. 10:47, 64; 8:33; 27:72; 34:30). This Promise is out of His great Mercy (Rahmânîyyat). The verse that follows refers to this Mercy in the words: “When We show Mercy to the people…” (10:21) The variance among people arises when the appointees of Allâh – the Prophets or Reformers come: some believe in him and others reject him and call him mad (cf. 2:213)

وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً مِّن بَعْدِ ضَرَّاءَ

10:21 The showing of “Mercy” here is a reference to the above verse and the promise (Word كَلِمَةٌ) given by Allâh.

هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ ۖ حَتَّىٰ إِذَا كُنتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ

10:22 Within this verse the discourse changes abruptly from the direct address of “you” to the third person plural “they”, extending its validity beyond the Makkans and non-believers of Arabia to all times and all nations.

إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَن لَّمْ تَغْنَ بِالْأَمْسِ ۚ كَذَ‌ٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ

10:24 The verse alludes to the rise and fall of nations. Economic and spiritual advance gives way to the decline of both prosperity and morality. Reference is also made to verse 10:14 of this chapter. Muslims are not excluded from this rule as their history shows us.

لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ

10:26 “And a good deal more” وَزِيَادَةٌ , according to some commentators, means special communion with the Most Exalted Allâh in the form of Visions (kashûf) and Revelations (wahî and ilhâm).

وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَّا لَهُم مِّنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ اللَّيْلِ مُظْلِمًا ۚ أُولَـٰئِكَ أَصْحَابُ النَّارِ

10:27 The reward of goodness shall exceed the actual act of goodness, whereas the recompense of evil will equal the evil committed if it is not forgiven. Punishment shall be levied according to the sin.

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ أَنتُمْ وَشُرَكَاؤُكُمْ

10:28 Makâna-kum مَكَانَكُمْ – “keep your place” bears a connotation of contempt and implied threat. “On that day We will separate them thoroughly” (يَوْمَ نَحْشُرُهُمْ) also means “the two will dispute with one another”. Because of their dispute, they shall be separated.

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ

10:31 Rizq رْزق is sustenance. It is not limited to the satisfaction of physical needs, but also includes spiritual needs. Rizq includes all kinds of provisions and their management and administration (tadâbir). Eyes, hands, feet, ears and intellect and knowledge are all required for physical sustenance and for spiritual sustenance constant divine guidance is needed. Yudabbirيُدَبِّر is from dabara دَبِّرُ which means to conduct affairs in an orderly and regular manner and maintain proper balance between different deeds. This is a part of Rizq. All these aspects have been included in this beautiful verse. This verse and the following five verses are the explanation of the Divine attribute al-Haqq. These verses are also an allusion to the process of spiritual life and death.

كَذَ‌ٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا أَنَّهُمْ لَا يُؤْمِنُونَ

10:33 Fâsiq فاسق is the one who rebels, a deliberate sinner, a denier of the truth, or one who is disobedient (Lisân). “The verdict of our Lord shall be confirmed” حَقَّتْ كَلِمَتُ رَبِّكَ should be read in conjunction with the foregoing verses 10:19-21.

وَمَا كَانَ هَـٰذَا الْقُرْآنُ أَن يُفْتَرَىٰ مِن دُونِ اللَّهِ وَلَـٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ

10:37 Both this and the next verse give reasons why the Qur’ân is of Divine origin and will be the final Holy Book delivered to humanity.

1) It explains many important themes that, in other religions, had been left ambiguous or obscure in their scriptures and expounds upon their teachings in a clear and comprehensive manner.

2) It deals with such principles that are beyond the power of human beings to know without direct knowledge and revelation from the Creator.

3) The wisdom inherent in the Holy Qur’ân precludes any possibility of its having been composed by a human being.

4) It confirms and gives a final formula to the eternal Truths which have been conveyed to humanity through a long succession of Prophets; Truths that have subsequently been obscured through differing interpretations, deliberate omissions, interpolations or losses of the original texts.

5) The prophecies of the previous Prophets establish the Holy Qur’âns Divine origin.

6) It contains all the arguments needed to prove its Divine origin, and does not require any outside help or reference for this purpose.

7) It satisfies the moral and spiritual requirements of all human beings under all circumstances for all ages.

8) No other single cause can produce even a single chapter like it (cf. 52:34; 17:88; 11:13).

Verse 37 ends with the sign of qaf قف; this implies that the reader should pause and give deep and thorough thought to this verse. According to Abû ‘Ubaidah Ma’mar ibn al-Muthanna the particle amm ÂA, which introduces this verse is also synonymous with the conjunction wa Ë meaning “and” (Baghawi).

بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ

10:39 Tâ’wîl تآويل – “true significance” also indicates the consequences stemming from the rejection of the Truth; or the ultimate state of the perfect manifestation of Truth.

وَلِكُلِّ أُمَّةٍ رَّسُولٌ ۖ فَإِذَا جَاءَ رَسُولُهُمْ قُضِيَ بَيْنَهُم بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

10:47 Here once again stress is placed on the continuity of Divine Revelation for the benefit and guidance of people, and that no community, period or civilization shall be left without Divine guidance (cf. 6:13; 10:19; 18:33; 27:72; 34:30; 35:24).

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

10:57 Mau‘izah مَّوْعِظَةٌ refers to exhortations or teachings that proceed from a genuine desire to impart good council; teachings that have a deep effect and touch the human heart; or teachings that have set forth in a good manner all those principles and rules of conduct which lead to moral reformation and success in life (Tâj).

قُلْ أَرَأَيْتُم مَّا أَنزَلَ اللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ

10:59 “Those who forge a lie in the name of Allâh” (أَمْ عَلَى اللَّهِتَفْتَرُونَ) are those men of knowledge (- ‘ulamâ rasûm) who proclaim a law based on their conjecture (Qiyâs قياس), and call it a Divine law (Sharî‘ah شريعة) (see also 2:286).

وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا أَصْغَرَ مِن ذَ‌ٰلِكَ وَلَا أَكْبَرَ إِلَّا فِي كِتَابٍ مُّبِينٍ

10:61 There are objects that we cannot see because they are too small; on the other hand there are other things that we cannot see because of their largeness. However, nothing small or big, can escape from Allâh’s sight.

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ

10:64 The friends of Allâh (أَوْلِيَاءَ; 10:62), the righteous and the believers (cf. 10:63) shall receive “the glad tiding” (الْبُشْرَىٰ) from Allâh in this very world in the form of true dreams and visions through which they will commune with Allâh. In other words, His Self-Disclosure will continue unchanged as in the past (cf. 6:34; 18:27; 10:19-21, 47; 8:33; 27:72; 34:30).

Kalimât Allâh كَلِمَاتِ اللَّهِ are the words of Allâh. “There is no change in the words of Allâh” means لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ, there will be no change in His Divine laws. Furthermore, the words in a broader sense mean that there can be no changes made to the Qur’ânic verses, and so this passage refutes the suggestion of some that certain verses of the Holy Qur’ân were abrogated.

وَلَا يَحْزُنكَ قَوْلُهُمْ

10:65 Those who are near to Allâh (أَوْلِيَاءَ) are not grieved by hostile words spoken against them because they need no respect nor power (cf. 10:62). They look upon their person with an eye that sees their smallness.

قَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ هُوَ الْغَنِيُّ ۖ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَانٍ بِهَـٰذَا ۚ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

10:68 Here arguments are provided against the assertion that Allâh has taken to himself a son. He is limitless in His Glory and is immune to the laws of decay and death, therefore He requires no son to continue His work. He is self-sufficient and independent, so He needs no son to help Him conduct the affairs of His creation. Finally, the assertion that claims divine parentage is groundless and without proof, and is no more than mere conjecture. Those who make such assertions forge a lie against Allâh, and therefore they will not attain “Fallâh” (cf. 2:5).

وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَا قَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي وَتَذْكِيرِي بِآيَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنظِرُونِ

10:71 This and the following verses give accounts of three Prophets (Noah, Moses and Jonah). Their stories and accomplishments are epitomized by the life of the Holy Prophet (pbuh). At Makkah he played the part of Noah, at Madînah that of Moses, and in his re-entry into Makkah that of Jonah. His people benefited from his warning. There is a suggestion that just as the people of Jonah benefited by his warning, the Makkans and Arabs will ultimately believe in the Holy Prophet (pbuh).

The account of Noah in this verse affirms that the Prophets of Allâh do not depend on armies and allies. Moses demonstrated this when his followers said, “We are overtaken” (10:61). Moses replied, “Not at all, my Lord is with me” (10:62). We see parallels to the life of Prophet Muhammad (pbuh). This is the secret behind prophethood. Allâh shows His Majesty in situations when there are no obvious indications of success.

وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ

10:82 “Allâh establishes the truth by dint of His decrees” indicates that a righteous case does not need the support of unrighteous means. Truth establishes itself through its own inherent strength and not by falsehood. “Allâh’s decrees” means His will is manifested in the laws of nature as well as in the Revelation granted by Him (cf. 8:7; 42:24).

فَمَا آمَنَ لِمُوسَىٰ إِلَّا ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَىٰ خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ

10:83 “A few youths among his people accepted Moses”: Here, “his people” refers to the Egyptians. The Holy Qur’ân relates that certain Egyptians believed in Moses message (cf. 7:120-126). Pharaoh’s wife was also among those who believed (66:11). Another verse (40:8), mentions a “believer” among the people of Pharaoh. This understanding is supported by the reference to “their chiefs” ( مَلَئِهِمْ), an expression referring to the Egyptian chiefs.

وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ

10:86 The deliverance from persecution refers to the persecution by the Pharaohs, which according to Jewish history lasted for almost 250 years or perhaps even longer.

وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ

10:87 Qiblah قِبْلَةً is derived from the term qabula قبُل means “face to face”, “before”, or “opposite”. Here Moses directs his people to construct houses that face each other and to live close together in order to help one another in times of need. It also means “make your houses of equal standing”, “make houses a place of worship”, or “make your houses places of your sacrifice”. Figuratively, the phrase means that the people of Moses should worship a common god. The Israelites, as they did not have religious freedom and had no public place of worship, were obliged to perform their prayers in their houses. Figuratively this could also be interpreted as a message to the Israelites that their only salvation lay in God-consciousness and devotion to Him.

رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ

10:88 The Prophets of Allâh are mild at heart, but like all other human beings, sometimes their patience can be exhausted. “Destroy their wealth and attack their hearts (and make their hearts hard), so they believe not until they see the grievous punishment” was a prayer offered by Moses. Noah’s prayer was similar: “My Lord! Do not leave a single dweller from among the disbelievers on the land” (71:26). It was the acceptance of this prayer that we read of further below in verse 10:90.

فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً

10:92 “We will preserve you in your body only” is an allusion to the ancient Egyptian custom of embalming the bodies of their kings and chiefs intended to preserve them for the afterlife. The Holy Qur’ân declares that Allâh said to the Pharaoh that his body would be saved to serve as a lesson for the generations to come. This prophecy is another profound Qur’ânic miracle and a further demonstration of the truth of the word of Allâh: the Pharaohs body was really cast ashore and preserved through mummification. It can still be seen today in the Royal Mummy Rooms of the Egyptian Museum of Antiquities in Cairo.

This is another instance of the insufficiency of the Bibles narrative when compared to Qur’ânic revelation. The Qur’ân supplements the Bible because the Bible makes no mention of this event, nor does any other book of history. The Holy Prophet (pbuh) could not have known about this mummification, as the discovery was never made until after a period of more than 3,000 years. The name of this Pharaoh was Merenphtah or Mernepthah.

فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

10:94 “And if you are in doubt” ( فَإِن كُنتَ فِي شَكٍّ), refers to a doubt is that particular to any reader of the Holy Book who is unable to grasp the underlying meanings and the message because of his limited spiritual knowledge. If someone is unable to understand the message being conveyed, he is advised to refer to the explanation given by the people blessed with Divine knowledge. As such people may be difficult to find in the time and place of the reader, the reader is told to refer to the explanations given by the learned of the past, “who were before him”. This verse has been attached by Christian missionaries who try to use it to prove that the Holy Prophet (pbuh) was in great doubt, and therefore should have consulted the learned of the past – the Christians and Jews. Some Muslims are misled by this argument and incorrectly start to assume that the Holy Prophet (pbuh) is being addressed here. However, it becomes clear that verse 94 and 95 address the readers of the Holy Qur’ân endowed with less knowledge when we read the admonition in verse 95: “Be not of those who cry lies to the messages of Allâh” (Râzî). The Holy Prophet never “cried lies” in response to the messages he received from the Exalted One. It is the reader, who out of lack of knowledge and misunderstanding, rejects the messages of the Holy Qur’ân. In the words, “which We have revealed to you”, the Holy Prophet is of course the recipient of the revelation and the reader has received it only through him, but if we carefully continue to read the subsequent verses, it becomes clear to whom the message is addressed. The opening words of the next section read: “Say, O you people! If you are in doubt regarding my creed” (10:104). The addressee is the same as in 10:94.

The Holy Prophet (pbuh) is said to have had the fullest certainty about the Revelation which he received and never entertained any doubts. Similarly, in 17:23 we read, “Your Lord has enjoined you to be good to parents.” Here too, the reader is being addressed, and not the Holy Prophet (pbuh) who was an orphan.

فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ

10:98 Lau-lâ لولا is sometimes synonymous with hal-lâ هل لا and can be translated as “why not”. Lau-lâ is one of the so-called huruf al-Tahdîd (a particle denoting insistence). When it is followed by a verb in the past tense, as in this case, it implies reprove for ones not having done something that should have been done. There is no equivalent English idiom conveying the same meaning.

The verse refers to Jonas, who is mentioned in six different places in the Holy Book. In the Bible he is spoken of as an Israelite Prophet who was bidden to go to Nineveh (cf. 37:139-148).

وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًاۚ

10:99 “If your Lord had enforced His will, those on the earth would have all believed.” The obvious implication of this verse is that He has willed the minds of human beings to operate otherwise, giving us the freedom to choose between right and wrong; an absolute necessity for spiritual progress. This status distinguishes human beings from animals, which can only follow their instincts. We are given the power to choose because the Creator Himself “chose” between existence and non-existence. This freedom of choice is an attribute of Allâh, and is innate in us. Yet with this freedom we must still accept responsibility for the choices we make. The verse also tells us unequivocally that the Holy Qur’ân does not allow the use of force for its dissemination.

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ

10:100 “No one can believe save by the leave of Allâh,” means that we only can believe in the Truth by virtue of Allâh’s guidance and our God-given ability to discriminate between right and wrong. It does not mean that Allâh would prevent someone from believing despite their sincere efforts. Since a human beings freedom of moral choice expresses itself in his adoption or rejection of conforming to his God-willed nature, it can be said to depend, in the last resort, on Allâh’s leave. It also indicates that one cannot attain true belief by mere lip service to certain doctrines. “By the leave of Allâh” also signifies “by the observance of the laws of Allâh”.

ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ كَذَ‌ٰلِكَ حَقًّا عَلَيْنَا نُنجِ الْمُؤْمِنِينَ

10:103 Haqqan ‘alainâ حَقًّا عَلَيْنَا means, “We made it binding on ourselves”. According to Râzî, the words denote rather a logical necessity, which is the unavoidable fulfilment of Allâh’s free will and does not imply that He is under some obligation. There is nothing binding upon Him, nor has a human being ever had any claim with regard to his Creator and creation.

11. CHAPTER سورة هود

(Prophet) Hûd

(Revealed before Hijrah)

This chapter bears a great resemblance to the former, both in methodand subject matter. The preceding chapter had classified the opponents of Truth as three types: Those who were wholly spared – the people of Jonas. Those who were completely destroyed – the people of Noah. Those who were only partly destroyed – the Pharaoh and his armies.

In the present chapter the Holy Qur’ân discusses the reasons why the people of Hûd were destroyed and that no trace of them was left. Next, believers are warned against associating with people for whom Divine punishment has been promised in this chapter. Additionally, some of the narrations of earlier Prophets mentioned in the previous chapter are developed further in the present chapter in some detail. They are illuminated more deeply from a different perspective. There is a particular stress placed on dealing justly. The Holy Prophet (pbuh) is reported to have said, “Chapter Hûd has prematurely aged me.” This was because of the responsibility conferred on him for his followers, as we read in verse 112.

الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

11:1 Alif Lâm Râ الر is the abbreviation of “I am Allâh Who is seeing” (cf. 2:1). Uhkimat أُحْكِمَتْ is something that is characterized by wisdom. It also means to be made solid, sound and firm, clear by itself, free from defect, imperfection or ambiguity (Tâj; Lane). According to Zamakhsharî and Râzî, the conjunction Thumma ثُمَّ does not denote a sequence in time, but rather a coordination of qualities and conditions. Fussilat فُصِّلَتْ signifies something to be explained in detail. Here it has been substituted for mutashâbuhat متشابة, which means “explained in detail those aspects of the Qur’ânic teachings that have many meanings” (cf. 3:7). Thus the Holy Qur’ân contains both the fundamental teachings of Islam and the details of those teachings. However, the details are always subordinate to the fundamentals.

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ

11:3 The verse shows that the state of taubah توبة – “turning to Allâh in repentance” comes after, and is higher than istighfâr إستغفار; seeking protection from Allâh against the faults of our spiritual development. Some people object that there is insufficient time to carry out the religious duties between their daily life and the struggles for earning their livelihoods. This notion is rejected here and Allâh gives a promise to those who fear such. The verse 10:6 elaborates further on the subject.

أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

11:5 Yathnûna Sadûra-hum يَثْنُونَ صُدُورَهُمْ is derived from thna sadra-hum ثنئ صدرهم literally meaning, “he folded his bosom”; or “he concealed something (enmity or other)in his breast” (Tâj). Similarly, we read Yastaghshûna Thiyâbahum يَسْتَغْشُونَ ثِيَابَهُمْ that means, “They wrap themselves in their garments in order that they might not see nor hear” (Lisân); “They make their garments a covering over their ears, and thus they are holding back from lending an ear”. It is an allusion to their running away from Truth (Râghib). It also suggests that they allow their hearts to be enveloped by prejudice, denying them spiritual perception. The verse cites reasons why the disbelievers cannot accept the Truth: it is because of their hidden enmity, doubts and objections, and their refusal to open their hearts to have their doubts resolved. Thiyâb ثياب hearts and minds to remain wrapped up in prejudice (see also 2:88; 71:7).

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا

11:6 Mustaqarمُسْتَقَرّ is permanent lodging place. Mustauda مُسْتَوْدَ means temporary sojourn. These words signify not only a place of permanent lodging and of temporary sojourn but also “a final or determined limit of a thing”, either in time or place; “appointed term”; or “end of one’s course” (Tâj). For the Hereafter, there is also a Mustaqar مُسْتَقَرّ and a Mustauda مُسْتَوْدَ.

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا

11:7Sittat-i-Ayyâm سِتَّةِ أَيَّامٍ literally means “six days”. Ayyâm إيٌام means here, periods or stages. A reference is made here to the six stages of evolution. In this context, the term cannot be interpreted to mean “days” however, because the concept of reckoning a day comes from the rising and setting of the sun.

The metaphoric reference to the “Throne of His power resting over on water” is explained by the Holy Qur’ân itself. Water is repeatedly described as the source of all life (21:30, 164; 6:99; 16:10; 25:54; 35:27; 77:20; 86:6). Similarly, Allâh’s Revelations and His Word are compared to water at several places in the Holy Qur’ân (15:22; 16: 65; 22:63; 39:21). The Divine Attributes of the Might of Allâh find their manifestation through living creatures, and above all through the human being who is the highest developed form of life. Just as physical life grows out of rainwater, spiritual life grows out of Allâh’s water of Revelation, and these Attributes find their manifestation through His Word “Be!” The object of the creation of the human being is that He, the Great Creator, be known by his creation. He has made this possible through His Self-Disclosures. However, His manifestation will only take place in its complete form in the life after death, as the lifespan of this world is very short. The system of creation means that we shall have a life after death and after our time in this temporal abode, we shall have a permanent lodging place.

وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ

11:9 Ya’ûs يَئُوسٌ is from ya’isa يئسَ, meaning to despair or give up hope. The verse says that the true believers never give up hope; only those who are weak in belief despair. The Prophets of Allâh never despaired. We read in 12:84-87, “He (Jacob) turned away from them and said, ‘O my grief for Joseph!’, and his eyes were drowned with tears of grief and he was suppressing his sorrow. Then Jacob said, I complain of my anguish and my sorrow to none but Allâh. He then said to his sons, Do not despair of Allâh’s soothing mercy, none but people who deny (the truth) lose hope of Allâh’s soothing mercy.”

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَن يَقُولُوا لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ

11:12 Dzâikun bihî Sadraka ضَائِقٌ بِهِ صَدْرُكَ literally means, “His heart became narrow because of this”. This is an Arabic expression for feelings of distress, sorrows and worries.

فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنزِلَ بِعِلْمِ اللَّهِ

11:14 “But if they (the disbelievers) do not respond to you (the believer or the reader), then know that this (Qur’ân) which has been revealed is with Allâh’s knowledge.” Here, in the word Fâ-illam فَإِلَّمْ the conjunction fa suggests that what is now being said is connected with the challenge made in the preceding verse, thus disbelievers are being addressed again. The use of the plural pronoun lakum لكم, “you”, instead of laka لكَ , “they”, suggests that it is now the reader who is being addressed. The translation becomes فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ: “If they (the disbelievers) do not respond to you (the believers).” Thus when the verse is read as a continuation of the preceding verse, it indicates that the Holy Qur’ân will forever stand unrivalled and that the challenge of verse 11:13 is not for the Holy Prophet (pbuh) alone, but remains valid for Muslims of every era.

أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ

11:17 “He who stands upon a clear proof” applies to the Holy Prophet (pbuh), and Shâhid شَاهِدٌ is witness. The witness is the one who bares testimony to this Truth. These witnesses are those from among the followers of the Holy Prophet (pbuh) who confirm the Truth; the witnesses par excellencesare the Mujaddadîn and the Saints (Auliyâ).

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۚ أُولَـٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَـٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ

11:18 Ashhâd الْأَشْهَادُ is the plural of shâhid شَاهِدٌ. The witnesses are holders of high standards of morality imbued with Divine Attributes. The word is also used for Divine Revelation (Tâj, Lisân). As reported by Ibn ‘Abbâs, the ashhâd are the Appointees (– mâ‘mûr) of Allâh, and they may be the Prophets of a nation or its reformers (-mujaddadîn) and saints, who on the Day of Judgment will be called upon to testify for or against the people to whom they were sent (Baghawî). In 16:84, witnesses “out of every community” is mentioned who will testify for or against their people.

أُولَـٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ

11:21 Yaftarûn يَفْتَرُونَ -“That which they forged” is a phrase which applies not merely to false deities, but also to deceptive ideas or half-truths meant to delude the mind (cf. 6:112), and more generally, anything that causes people to lose sight of spiritual values.

مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ

11:24 “The blind and the deaf and the seeing and the hearing” كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ is a beautiful contrast: the believers and those who reject the Divine Revelation.

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ

11:28 Anlazi-mukumûhaأَنُلْزِمُكُمُوهَا – “Shall we thrust it upon you to accept?” – is derived from lazama لَزَم, meaning to thrust, adhere, fasten, or to compel one to do. The verse informs us of a cardinal Islamic principle that there shall be no coercion in matters of faith (2:256).

وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُم مُّلَاقُو رَبِّهِمْ وَلَـٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ

11:29 The Holy Prophet (pbuh) used the same words “O my people! I ask you in return for this…” while discussing matters with the leaders of the pagan Makkans.

حَتَّىٰ إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ ۚ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ

11:40 The Flood was not a universal visitation affecting the whole world or all people. The Holy Qur’ân indicates that it took place in the land of the people of Noah, who was not a universal Prophet. The mention of the water flowing from the valley also indicates that it was only a tract of land that was flooded and not the entire earth. Al-Tannûr التَّنُّورُ is the high ground. It also stands in for “early in the morning”. The words translated as “Embark in it with two of every kind” do not mean that Noah boarded with mating pairs of every kind of living creatures. There are two words in the verse that set a limit on the numbers. Firstly, the word min من that means “from some” and secondly, the word kul كل. The word kul does not necessarily mean “all”. We read for instance about the Queen of Sabâ in that “She was given everything” (- kullun; 27:23), and about Dhul-Qarnain, “We provided him with all sorts of means” (18:83). It is obvious that Queen Sabâ and Dhul-Qarnain were not given everything existing on the earth at that time.

وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ

11:44 The mountain al-Jûdî is part of a long chain of mountains on the eastern side of the Tigris.

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ

11:46 “He does not belong to your family” إِنَّهُ لَيْسَ مِنْ أَهْلِكَ means that the family of a Prophet consists of his followers and does not refer to his blood relations. The Qur’ânic words Innahu ‘amalan ghaira Sâlihan إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ literally mean: “He is of unrighteous conduct” or “a person given to unrighteous conduct”. In Arabic, when reference is made to a person who is the embodiment of a certain quality, he is designated not as the one who possesses that quality, but as the quality itself. The use of the infinitive as an active participle when an intensified sense is intended is in harmony with the Arabic idiom.

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

11:49 The account concerning the “news of the hidden or unseen realities” (أَنبَاءِ الْغَيْبِ) is not a reference to the history of the various Prophets, but to the history of the Holy Prophet (pbuh) and the fate of his opponents in comparison with the history of these other Prophets. The words that follow, “be patient” (فَاصْبِر), are an indication of this.

وَيَا قَوْمِ هَـٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ

11:64 The she-camel, upon which he used to ride and move around to preach his mission was a symbol of the free movement of Sâlih to preach.

وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ ۖ فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ

11:69 Abraham was greeted by the words Salâman سَلَامًا ,“Peace!” According to Arabic idiom, this is a greeting with a reference to a particular time, which may be the past, present, or future. On the other hand, Salâma سَلَامٌ is a greeting with no reference to time and no temporal limitations. In other words Salâma سَلَامٌ means “peace for all times”. Thus, the greeting with which Abraham replied was of better standing (- martaba) than the one by which his guests addressed him. This is in accordance with the Qur’ânic decree: “Whenever you are greeted with a prayer, greet you with a better prayer, or at least return the same” (4:86). Abraham, being an of moral virtues, greeted his guests with a better prayer. As an example of his friendliness towards his guests, he also did not wait to ask them whether they were hungry or wanted to eat, but “he lost no time in serving his guests with a roasted calf” لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ.

فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ

11:70 When Abraham saw that the hands of his guests did not extend to the meal he served, he at once realized that they had come with bad news. The guests however first gave Abraham the good news that his barren wife was to bear a son. The details of the bad news were given later. “Have no fear” (لَا تَخَفْ) refers to the fear of Abraham before Allâh, and not from his guests.

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ

11:71 Dzahikat ضَحِكَتْ is derived from dzahika ضَحِكَ meaning to wonder, rejoice, inspire with awe, become clear. It has also the meaning to menstruate (Tâj, Râghib, Lane).

رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ

11:73 Ahl al-Bait أَهْلَ الْبَيْتِ – “Members of a household” can include both males and females, or only males or females. The guests sent the greetings of Allâh’s Mercy and Blessings to the members of the household of Abraham. “The members of the house” signifies only Abraham’s wife, as there was no child at that time. Thus, here Ahl al-Bait may consist of only a female. This assumption is justified further when we read verse 28:12 in which the household mentioned consisted of the mother of Moses who was to nurse Moses.

وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا

11:77 Lot was the son of Abraham’s brother. Later he settled down on the east of the Jordan, near what is today the Dead Sea.

وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ ۚ قَالَ يَا قَوْمِ هَـٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ۖ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ

11:78 Lot offered his daughters who were married in the town as hostages so that he might be allowed to keep his guests with him. According to 15:70 he had been forbidden to give shelter to strangers; this may have been due to the constant danger of tribal fighting and the possibility of harboring spies of the enemy.

قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

11:79 “We will not take your daughters as hostages, as we have no right on them” was their refusal to accept the offer of Lot, as it was against their custom to accept females as hostages.

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ

11:80 Lot at first mentions power, but at once realizes that all Power belongs to Allâh. Rukn Shadîd رُكْنٍ شَدِيدٍ refers directly to the “power and support of Allâh”.

فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ

11:81 “Let not any one of you look back” لَا يَلْتَفِتْ مِنكُمْ أَحَدٌ is an idiom for severing all contacts and associations with the object or a place being left. The expression is often taken literally (Râzî). Lots wife refused to cut ties with the unjust people of the town and was punished along with them.

فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ

11:82 Sijjîl سِجِّيلٍ is to be petrified or hardened. The “rain of petrified stones” indicates a volcanic eruption. Sijjîl also is a on for a written roll or written scrolls (Lane). The word is derived from sajala سَجَل meaning to pour out, spill a liquid, or write on a paper or a scroll (Tâj). It also means to decide judicially or to scribe (Lisân). Mandzûdمَّنضُودٍ means clustered or laden with fruit. It is derived from nadzada نَضَد meaning, “to pile up one upon the other”.

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۖ وَلَا تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ

11:84 The region inhabited by Shu‘aib’s people (the Midianites) extended from what is known today as the Gulf of ‘Aqabah to the mountains of Moab lying to the east of the Dead Sea. Midian was a son of Abraham from his third wife Ketûra (Gen. 25.1). His descendants were the Midianites and their capital was called Midian.

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا ۚ وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

11:88 Dishonesty by using false measures and weights does not lead to prosperity. Shua‘ib cites his own example. His prosperity was not the result of dishonesty in measures and weights. All Prophets of Allâh emphasize istighfâr (See 2:286).

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ ۖ وَمَا أَنتَ عَلَيْنَا بِعَزِيزٍ

11:91 “We do not understand much of what you (Shu‘aib) say” is a self-confessed lack of understanding, and a lame excuse to reject Shu‘aib.

خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ

11:107 According to Ibn Jarîr, the passage “As long as the heavens and the earth endure” means time cannot endure beyond this limit imposed by Allâh. “Unless your Lord otherwise wills” means unless Allâh decides to bestow on them yet another and a greater reward, and open up to them a new, yet higher stage of evolution (Râzî). This indicates ongoing spiritual progression in the Hereafter.

فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا

11:112 According to sound Traditions, the Holy Prophet (pbuh) was referring to this verse in particular when he said that the chapter of Hûd made him old. Here he was made responsible for his own people. The command “stand up” (فَاسْتَقِمْ) refers to the standing position of formal Prayer. The command of formal Prayer is second in rank after shahâda (the declaration of the unity of Allâh and the prophethood of Muhammad (pbuh)). Allâh has prescribed the state of standing before Him for Divine conversation with Him because of His Attribute of al-Qayyûm – the Self-Subsisting One. The servant does not know what to say other than what His Lord has taught him to say before Him (the words of al-Fâtihah). The rising after bowing down (- rakû) is another standing. This second standing is the position to be taken before prostration. One can only assume prostration from the standing position as humility comes only after elevation. When humility comes from the already humbled self, then that is not humility but humiliation.

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ

11:113 “And do not incline” comprises the concepts of inclining to ones feelings and personal opinion as well as relying on someone else other than Allâh.