Search Results for "مُؤْمِنٍ"

2:178; 3:115; 4:40, 60; 6:93; 58:23.

Important Words:

آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).

Commentary:

After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.

It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).

The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".

Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.

2:171.

3:113, 182.

Commentary:

The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.

This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.

For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.

For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.

2:64; 4:155; 7:172.

Important Words:

اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).

Commentary:

For an explanation of the expression, raised high above you the Mount, see under 2:64.

The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.

Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.

In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.

26:194, 195.

See 2:90.

Important Words:

جبریل (Gabriel) is a compound word made up of جبر (גבך) which in Hebrew means a man or a mighty man or a hero, and ایل (א ל) which means God (Hebrew-English Lexicon by William Geseneus, Boston, 1836. Also see Bukhari, chap. onTafsir). The latter word occurs in many combinations (e.g. in the word Ishmael in Gen. 16:11 which means "God heareth" or "God has heard"). In Arabic, which is the mother of Hebrew, the word جبر means, mending a broken thing; giving a poor man so liberally as to make him well off; a brave man. The word ایل is either derived from the Arabic word الله (God) or from the root آل, the active participle from which is آئل meaning Controller or Ruler, i.e. God (Aqrab). Ibn ‘Abbas relates that the other name of جبریل is عبدالله i.e. the servant of God (Jarir), which is simply another rendering of the word جبریل. Thus the angel جبریل (Gabriel) is so called because he is the servant of God; he is the strong and brave servant of God; he looks after the repairing or reformation of the universe, he bestows God’s bounties on mankind and is a liberal giver.

In Islam جبریل has been described as the chief among the angels (Manthur) and was therefore selected by God to be the bearer of the Quranic message, the best and the last شریعة (Law) to descend from Heaven. Many commentators consider that جبریل (Gabriel) is synonymous with روح القدس (the Spirit of Holiness) spoken of in the Quran and the Hadith. Similarly, Gabriel has been spoken of as روح الامین (the Trusty Spirit) in the Quran (26:194).

Commentary:

The Jews had been invited to believe in the Quran, but they refused to accept it (v. 92 above) on the ground that it was said to have been brought by Gabriel while, according to them, the bearer of Divine Revelation was Michael, and not Gabriel (Musnad). The function of Gabriel, as we learn from the Bible, is to convey the messages of God to His servants (Dan. 8:16; 9:21; and Luke 1:19, 26. It is strange that Gabriel is mentioned in the Old Testament for the first time in Daniel and not earlier). The Quran, as the verse under comment points out, assigns the same function to Gabriel. But in some later writings of the Jews, he is described as "the angel of fire and thunder" (Enc. Bib. under Gabriel).

Such was the idea of the Jews in the days of the Holy Prophet. They looked upon Gabriel as an angel of wars, calamities and hardships (Jarir under 2:98). Muslim historians tell us that this idea had such a firm hold on the minds of the Jews that when they were told that the bearer of the Quranic revelation was Gabriel, they said: جبریل ذالك الذی ینزل بالحرب والقتال والعذاب- عدونا i.e. "Gabriel is the angel who is associated with war and bloodshed and punishment. He is our enemy." By saying this, they meant that they would not believe in a revelation brought by Gabriel (Musnad). The reason why the Jews bore enmity to Gabriel seems to be that they had fallen on evil days and as, according to them, Gabriel was the angel of war and punishment, therefore they ascribed their misfortunes to him. There is no doubt that the Talmudic traditions and the Targums were the origin of this notion which gained such a firm footing among Jews; otherwise originally the Bible declares Gabriel to be the angel of good tidings and of the Divine Word. It is evident that with the lapse of time legends and myths grew round the original truth, which was subsequently lost; and the Jews clung fast to their erroneous belief, which stood in the way of their accepting the Quran or, for that matter, any revelation coming through the agency of Gabriel.

The Quran has, in the verse under comment, brought forward four arguments in refutation of the Jewish plea for rejecting the Quran:

Firstly, that no angel can bring down any revelation unless he receives direct command from God. Hence the angel who brings the revelation, whether he is Gabriel or Michael or any other, is only a vehicle for the Divine Word; and even if Jewish tradition associates an angel with calamities, it cannot call into question the authority from which his message originates.

Secondly, that the revelation sent down to the Prophet of Islam is مصدق (in fulfilment) of the previous Books and in it all the prophecies about the promised Lawgiver contained in the earlier Scriptures find their fulfilment, which is a clear proof of its Divine origin.

Thirdly, that when it is practically established that the teachings of the Quran are a guidance for mankind, its acceptance becomes binding upon all right thinking men.

Fourthly, that the Quran contains teachings which, besides being right, are also بشری (bearers of glad tidings) to its followers and harbingers of God’s mercy and favours. Such revelation should not be rejected simply for the reason that it has been brought down by Gabriel.

60:11.

Important Words:

تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).

مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.

Commentary:

The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.

The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.

The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.

Important Words:

حرث (tilth). See 2: 206.

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

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

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

Commentary:

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

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

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

Important Words:

التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).

سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).

بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).

Commentary:

Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.

Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.

Commentary:

The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.

See 2:137.

3:148, 194; 60:6.

Important Words:

غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.

Commentary:

The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.

Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.

Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.

Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.

3:119; 4:140, 145.

Important Words:

نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).

Commentary:

With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.

The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).

The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.

The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.

43:60; 61:7.

5:111.

Important Words:

اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).

الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.

الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).

ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).

ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).

الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).

ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).

تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).

Commentary:

With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.

Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).

For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.

There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).

In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).

The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).

As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.

The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).

That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.

The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.

The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".

The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).

16:124.

Important Words:

اولی (nearest). See 4:136.

Commentary:

Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.

2:144.

3:105, 115; 7:158; 9:71; 31:18.

Commentary:

The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).

The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.

The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.

It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.

Commentary:

In the preceding verses Muslims have been taught the lesson of patience, perseverance, and righteousness. If they act upon it, they will succeed and no enemy can injure them. Now the same lesson is brought home to them by an illustration from their current history.

The verse refers to the important Battle of Uhud, which was fought in the third year of Hijrah. After sustaining a crushing defeat at Badr, the Quraish of Mecca began to make preparations in earnest for another attack on the Holy Prophet and his followers at Medina. Accordingly, next year a well-equipped army of 3,000 warriors marched against Medina under the leadership of Abu Sufyan. When the Holy Prophet heard of it, he consulted his Companions as to the best way of meeting the enemy. The majority of the older Companions were of the opinion that they should remain in the city and defend themselves. ‘Abdullah bin Ubayy bin Salul, leader of the Hypocrites, was also of the same opinion. The Holy Prophet also held the same view. He had seen in a dream that the Muslim army had suffered a loss, although it had also inflicted loss on the enemy. So he desired to remain in the city and there wait for the enemy. But the majority of his followers, mostly young men and such of the older people as had not taken part in the Battle of Badr, were eager to march out of Medina and meet the enemy in pitched battle. The Holy Prophet respected the wishes of the majority and decided to march out. Later, however, the majority thought better of the matter and veered round to the opinion of the Holy Prophet. But now the Holy Prophet refused to change his mind, saying that it did not behove a Prophet of God to put down his armour after he had once put it on till God decided between him and the enemy. So he marched out of Medina with a force of 1,000 men. A large party of Jews, who were apparently in alliance with the Muslims, wished to join him. But the Holy Prophet did not accept their help. They were a treacherous people and God had just warned him against them, saying, They will not fail to corrupt you; they love to see you in trouble (3:119).

When the Holy Prophet had proceeded some distance, ‘Abdullah bin Ubayy, leader of the Hypocrites, deserted and returned to Medina on the pretext that his advice to stay in Medina had been ignored and that the help of the Jews, whom he had brought as reinforcement, had also been rejected. This reduced the Muslim army to only 700 men. At this sudden defection on the part of ‘Abdullah, a tribe from the Khazraj called Banu Harithah, and a tribe from the Aus called Banu Salmah, in spite of being sincere Muslims, showed signs of wavering and thought of deserting, but God saved them from such defection (3:123).

On entering the valley of Uhud, the Holy Prophet arrayed his men in battle order with their backs towards the hill and their faces towards Medina. As a further precaution, he stationed 50 archers at a certain point on the hill in the rear of the Muslim army under the leadership of ‘Abdullah bin Jubair, with express orders not to quit the place until so ordered by the Prophet himself, even if they saw the Meccans fleeing before the Muslim or even if they saw the Muslims being defeated and their bodies eaten by birds.

As was the custom in Arabia, the battle commenced with single combats, resulting in the death of several disbelievers and some Muslims. Then the enemy made a general assault, which was repeated thrice, and each time they were completely repulsed. The battle waged hot, but at last the enemy force broke and they were forced to flee, pursued by the Muslims, so much so that some of the latter began to collect the booty.

When the party stationed on the hill in the rear of the army saw this, they thought of leaving their position, thinking that as the battle was over the object of the Holy Prophet’s command was fulfilled and their presence on the hill was no longer needed. Their leader remonstrated with them and asked them to stick to the place in obedience to the Holy Prophet’s command. But they paid no heed to his words and left the place. A few, however, remained behind with him on the hill. Khalid bin Walid, who was among the disbelievers, having not yet embraced Islam, at once saw his opportunity and with a party of disbelievers attacked and killed the few men with their leader who had remained behind, and fell on the Muslims from the rear. Seeing this, the fleeing Meccans also took heart and returned to the attack, and in the confusion that followed someone mischievously shouted that the Prophet had been killed. This disheartened the believers, some of whom fled to Medina, and others left the battlefield, overwhelmed with grief at the supposed death of their Holy Master. Many, however, not desiring to live when the Prophet was dead, rushed into the ranks of the enemy and died fighting bravely.

The confusion was so complete that the Holy Prophet was at one time left with only twelve Companions; at another time, he had only two Companions with him and was thus practically left all alone. All this time, he was the centre of the enemy’s attacks, but the few Companions that stood by him shielded him with their bodies and, standing like statues of stone, received all the arrows and all the blows on their bodies which became pierced like sieves. But they did not swerve even by the fraction of an inch from their place lest by so doing they should expose the body of the Holy Prophet. Whenever anyone of them fell, his place was promptly taken by another. The Holy Prophet was also wounded. One of his teeth was broken by a stone and a ring of his helmet was smashed into his face by a ruthless blow. When the Companions who still remained in or near the battlefield learned that their Master was alive, a section of them gathered round him and, repelling the attacks of the enemy, slowly took him to a safe place on the hillside. Then the enemy withdrew. More than seventy of the Companions fell in the battle, including Hamzah, the valiant uncle of the Holy Prophet; and many were wounded. But as later events showed, this calamity, however great in itself, did not prove a check to the forward march of Islam. The rest of the battle is described in the succeeding verses.

Important Words:

یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).

Commentary:

The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.

The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!

8:10.

Commentary:

The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.

4:105; 47:36.

Important Words:

ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).

Commentary:

The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.

The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.

The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory.

Commentary:

The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.

The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.

The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.

The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.

The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.

Commentary:

The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.