Search Results for "قُرْبَىٰٓ"

4:155; 5:13.

2:44; 4:78; 6:73; 22:79; 24:57; 30:32.

Important Words:

میثاق (a covenant). See 2:64.

Commentary:

After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.

The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.

The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.

In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.

It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.

2:190.

76:9.

9:4; 13:21.

2:215; 6:43; 7:95.

49:16.

Important Words:

البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).

ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).

الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).

الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.

الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).

Commentary:

The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.

The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).

According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"

The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.

The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.

The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.

As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.

After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.

Commentary:

The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.

By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).

According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.

6:152; 7:34; 17:24; 23:60.

Important Words:

جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).

صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).

Commentary:

After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.

The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.

Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.

The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.

The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.

A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.

2:141, 284.

Commentary:

See collective note on 5:109 below.

4:11; 17:35.

17:36; 26:182-183; 55:10.

2:287; 7:43.

5:2; 16:92; 17:35.

Commentary:

Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.

Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.

After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.

After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.

It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.

8:70.

3:14,167.

Commentary:

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

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

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

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

Commentary:

When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them.

Important Words:

ذی القربی (like kindred). قربی is infinitive noun from قرب which means, it or he was or became near قرابة like قربی is also infinitive noun from قرب but whereas the former is relationship in a general sense, the latter viz. قربی is relationship by the female side, but both words may also mean relationship or relationship by the female side (Lane).

منکر (manifest evil) is derived from نکر. They say نکرالرجل i.e. he did not know or recognize the man. نکرالامر (amra) means, he was ignorant of the affair. نکرالامر (amru) means, the affair was or became difficult, hard, arduous or severe or it was or became bad, evil, abominable, foul or disapproved. منکر means, ignored or unknown, denied or disacknowledged, any action deemed or declared to be bad, evil, hateful, foul, abominable, indecent, unbecoming, etc., (Lane & Aqrab).

احسان See 2:113.

فحشا See 4:16.

بغی See 2:91.

Commentary:

In the preceding verse the Quran claims to possess four great qualities: (1) It is an explanation of everything, (2) it is a guidance and (3) a mercy and (4) glad tidings for those who submit to God. The present and the following section (ruku‘) establish the truth of this claim and show that the Quran eminently fulfils the supreme purpose which its revelation was intended to serve. The present verse also, as it were in a nutshell, proves this claim of the Quran to be well-founded. It contains three commandments and three prohibitions. These three commandments and prohibitions briefly embody all the various stages of the moral and spiritual development of man. The verse thus constitutes a very good example of what has been said about the Quran in the preceding verse i.e. that it is an explanation of everything تبیانا لکل شیء. The verse ends with the words لعلکم تذکرون which mean, that you may remember the obligations which you owe to God and His creatures and also that you may extol the glory of God and celebrate His praise. Since these are the objects of man’s creation, the verse gives the Faithful the glad tidings that by following injunctions embodied in it they will achieve the purpose of their creation. It is indeed marvellous that the Quran should have, in the brief compass of a short verse, thrown light on all those matters which establish its above-mentioned great claim.

It is impossible to find such combination of brevity and compre-hensiveness in any other religious Scripture. And what is more remarkable is the fact that the words of the verse are quite plain and simple and can be easily understood by a person of ordinary intelligence.

A question cannot be understood to have been fully dealt with unless light is thrown on both its positive and negative aspects. Again, a religious Scripture cannot claim to be perfect unless it possesses the following essential characteristics:

1. It must enjoin the performance of such actions as lead to man’s moral and spiritual perfection and forbid the doing of such actions as are detrimental to the realization of such perfection.

2. It must prescribe laws which are applicable not to one particular individual or community but to the largest number of individuals and communities; and in the formulation of these laws due regard should have been paid to the dispositions and temperaments of all those people for whom it is intended, so that they may not find it difficult to act upon its teaching, every person according to his or her capacity.

3. The third characteristic that a perfect Law must possess is that its teaching should be practical and practicable and acting upon it should not lead to deterioration in human morals, intellect or civilization. The present verse beautifully combines all these essential qualities of a perfect Law. It has not failed to deal properly with both the positive and negative sides of the all-important question of the moral development of man. It has enjoined justice, the doing of good to others and kindness as between kindred; and has forbidden indecency, manifest evil and wrongful transgression.

Now strict justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he has received it from them. In relation to God عدل (justice), which is the first virtue mentioned, would mean that just as God has been good to man, man should render to God His due, and should not by his conduct render Him liable to criticism. He must not give to others what is due to God, for example, his love or devotion. The association of false gods with Him is also doing injustice to God. Similarly, it is contrary to the demands of عدل (justice) that a man should arrogate to himself an attribute which belongs exclusively to God. For example, it is the special prerogative of God to reveal religious Laws. Now if any man arrogates to himself this Divineprerogative and begins to frame a religious Law and seeks to give it the status of a revealed Law, he transgresses the bounds of justice. The observance of عدل in relation to God is calculated to abolish all kinds of shirk (idolatry), infidelity and disobedience to God. Higher than عدل (justice) is the stage of احسان (goodness). At this stage man should have no regard for the kind of treatment he receives from others. He should do good to others regardless of what sort of treatment he receives from them. He must do good to others even if he is maltreated by them. His conduct at this stage should not be actuated by considerations of reciprocity but he should do good to others regardless of the fact whether he has received any good from them or even if they have ill-treated him. This is certainly a higher stage of morals than the first stage of عدل. The qualities of forgiveness, charity, the giving of alms, social service, etc., all fall under this category. The promotion and patronage of knowledge and the systematization of its different branches also are included in this head because it has for its object the material and spiritual wellbeing of man.

The last and highest stage of moral development of man is ایتاء ذی القربی (giving like kindred). At this stage a man is expected to do good to others not in return for any good received from them, nor with the idea of doing more good than the good received, but prompted by a natural impulse, as good is done to very near blood relations. This is a much higher moral stage than the stage of احسان (doing of good). At the stage of احسان the doer of the good may have at the back of his mind the idea that the person concerned has done him some good and that he should do him a better turn and thus win public approbation. Or, in forgiving a person who has done him some wrong, he has the satisfaction that his act of forgiveness would turn a foe into a friend. But at the stage of ایتاء ذی القربی (giving like kindred) a person does good to others prompted as if by natural impulse. His condition at this stage resembles that of a mother whose love for her children is the result of a natural impulse. Her sacrifices and the hardships she willingly suffers for her children are prompted by no hope of return or appreciation. They spring from the natural fountain of love which God has implanted in her nature. At this stage the moral development of man becomes complete.

It may be noted that man’s relations with God cannot possibly go beyond the stage of عدل, for there can be no question of man’s doing good to God in any form. It is only his fellow human beings with whom he can deal according to his own moral condition at the stage of احسان or ایتاء ذی القربی. This implies a beautiful hint that in order to attain the nearness of God and to win His favour it is essential for man to do good to His creatures. A description of these three stages of morals constitutes the positive side of the subject of man’s moral development. Its negative side is portrayed in the three prohibitions which are explained by the three Arabic words viz. فحشاء (indecency), منکر (manifest evil) and بغی(wrongful transgression). فحشاء means such vices of which the knowledge is confined to the doer alone, while منکر means those evils which other men also see and condemn, though they may not suffer any loss or the infringement of their own rights by them. بغی (wrongful transgression), however, comprehends all those vices and evils which not only are seen, felt and hated by men but which do them definite harm also. These three simple words cover all conceivable vices.

A perfect teaching must have due regard for the moral requirements of men of different temperaments and dispositions. The verse under comment fully satisfies this very essential condition. For there are men who may be guilty of indecent acts but would not approve of wrongful acts of which the harm extends to others. There are others who would not infringe the rights of other people but who suffer from moral indecencies whose harm is confined to their own selves, such as back-biting, jealousy and the harbouring of ill-will against others. The three brief words mentioned above embody all the different forms of vice to which man can fall a victim. Thus this short verse of the Quran has covered, by its three commands and three prohibitions, the whole field of virtue and vice and contains requisite guidance for men holding different motives at the different stages of their moral development.

By an appropriate selection and arrangement of its words the verse has explained how a man can effectively eschew all vices and acquire all virtues. It mentions the three categories of virtues implying thereby that in acquiring them a man should first cultivate the quality of عدل (justice), then will he be able to cultivate the nobler and higher quality of احسان (goodness), and lastly, after he has acquired these two moral qualities, will he succeed in cultivating the quality of ایتاء ذی القربی, the highest and noblest of all the moral qualities. But in eschewing vices he should begin with the most obvious and harmful of them viz. بغی (wrongful transgression), and after he has been successful in conquering this vice he should try to master the less obvious vice of منکر (manifest evil) and when he has mastered this evil also he should try to bring under control the more subtle vice of فحشاء (indecency). The description of the good moral qualities and that of the corresponding vices together is intended to draw attention to the important fact that in the cultivation of good moral qualities one has to start from the lowest rung of the ladder, while in the renunciation of vices he has to begin with the most pronounced and harmful one. Thus for his moral perfection man has to traverse six stages of development and the gradation of these stages into six quite harmonizes with a well-known law of nature, viz. that everything has to go through six stages of evolution before it reaches perfection. The verse, as it were, embodies the complete course of moral and spiritual evolution and growth of man.

16:91; 30:39.

Important Words:

تبذر (squander) is derived from بذر (badhdhara) which is the intensified form of بذر (badhara) which means, he sowed seed; he scattered seed upon the ground; he scattered or dispersed or he scattered or dispersed much; he divulged what was secret; he talked much. They say بذر الخلق i.e. He (God) scattered or dispersed mankind in the earth. بذرت الارضmeans, the land put forth its herbage in a scattered state. بذرالعلم means, he disseminated and diffused knowledge. بذر المال (badhdhara) means, he dissipated or squandered wealth by extravagant expenditure and destroyed and wasted it; he expended his wealth so largely as not to leave of it whereby he might subsist, or he expended it in acts of disobedience; or he squandered it in a way that was not right (Lane & Aqrab).

Commentary:

The verse declares that the relatives of a rich person are entitled to a share in his property, and so are wayfarers and poor people. A person’s relatives help him in various ways to earn his wealth. For instance, ‘A’ succeeds in getting a highly lucrative post as the result of the good education his parents have given him, depriving their other children of a similar education. The latter, therefore, possess a right in the wealth of ‘A’ because he rose to his high position at their expense. It is clearly stated in 51:20 that the poor and the needy have a right to share the property of the rich.

As for the wayfarer, the Holy Prophet is reported to have said that a wayfarer could claim, as of right, three days’ free entertainment from the residents of a place which he might visit, and if it were denied to him, he could demand it even by reasonable force (Dawud, Kitabul-At‘ima).

This injunction can only be carried out in a country where the Law of Islam is in force, for according to it the residents of a place, as a whole, are bound to act as the host to a wayfarer. If this injunction were carried into practice many of the social evils which are to be found in hotels and restaurants would disappear.

This general commandment about entertainment of guests and visitors is also eminently calculated to promote peace and goodwill among different nations. The chief cause of international strife is mutual hatred. So if the entertainment of visitors should become popular in the way in which it has been inculcated by Islam, much international hatred would disappear. Those who returned to their country after having enjoyed the hospitality of a people would naturally remain favourably inclined towards them and would be slow to pick a quarrel with them. Thus this practice would prove a good means of promoting brotherly relations between different peoples.

One meaning of the word تبذیر as shown under Important Words is, "to spend for a wrong cause." Thus, if a person gives away even his whole property for the cause of religion he will not be guilty of تبذیر for the money so spent will have been spent for a right cause.

Important Words:

For لا یأتل (let not swear) see 2:227.

Commentary:

The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.

The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.

16:91; 17:27.

Commentary:

After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.

6:165; 39:8; 53:39.

36:12.

Important Words:

مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.

Commentary:

The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.

25:58; 38:87.

Commentary:

The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."

8:2, 42.

47:34; 49:8.

Important Words:

دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).

Commentary:

The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.

Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).

The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.