اذۡکُر

2:48, 123; 5:21; 14:7.

Important Words:

اسرائیل (Israel) is another name of Jacob, son of Isaac. This name was bestowed by God on Jacob later in life (Gen. 32:28). The original Hebrew word is a compound one made up of یسرا and ایل and means: (a) God’s prince; (b) God’s warrior; (c) God’s soldier (Concordance by Cruden and Hebrew-English Lexicon by W. Gesenius). The name Israel is used to convey three different senses: (1) Jacob personally (Gen. 32:28); (2) progeny of Jacob (Deut. 6:3, 4); (3) any righteous and God-fearing person or people (Hebrew-English Lexicon).

اذکروا (remember) is derived from ذکر meaning: (1) he spoke of (2) he remembered, i.e. called to mind; (3) he kept in memory. Thus ذکر (remembrance) may either be with the tongue or with the mind or heart (Aqrab & Mufradat).

عھد (covenant). The word عھد gives a number of meanings. عھدالیه means, he enjoined him; he put on him a responsibility; he made a covenant with him. عھدالحرمة means, he observed and protected the sanctity of a thing. عھد زیدا بمکان کذا means, he met Zaid at such and such a place. العھد means, an injunction; a commandment; a responsibility; a covenant; a promise; fulfilment of a promise; an oath; observance of the sanctity of a thing; protection; meeting with a person or thing; etc. (Lane & Aqrab). In the present verse عھدی does not mean, My part of the covenant, because the Israelites could not be asked to fulfil what God had promised. It means, the covenant you made with Me. Similarly عھدکم means, My covenant with you and not your covenant with Me.

فارھبون (Me should you fear) is really a combination of three words, i.e. ف (so) and ارھبوا (you should fear) and ن (Me), the last named being originally نی. Added to the preceding word إیای (Me) the clause receives a sort of triple emphasis.

Commentary:

In the preceding verse the Quran, by a reference to Adam, draws the reader’s attention to the fact that God has been sending down His revelation from the very beginning and that evil-minded people have always opposed such revelation and that thus the Quranic revelation and the hostility of some people towards it are not to be wondered at.

In the present verse God addresses the Israelites in order to point to the fact that the revelation has not been confined to the beginning of the world but has been sent down repeatedly, as and when required, and that a very good example of this repetition is to be met with in the history of the Israelites. Side by side with this reference to the Israelites, it is also pointed out that even the Israelites have now lost God’s favour by failing to fulfil His covenant and that God has, therefore, now decided to choose a new people for His favour. Another reason why the Israelites have been mentioned here is that, being the last people to receive the favours of God before Islam, they are more answerable to Him than any other people.

As to the question that naturally arises here, why God addresses the Jews in this verse as "the children of Israel" and not as "the children of Jacob" or simply as "the Jews", it may be stated that Israel, being the name given to Jacob by God Himself, has been preferred to the name Jacob which was apparently given him by his parents. Moreover, Israel, being an attributive name meaning "God’s warrior", has been chosen to remind the Jews that, being the children of a great soldier of God, they should also behave like brave men and, throwing aside all petty considerations, should come forward and accept the Prophet whom God has raised for their own good. The form یا بنی اسرائیل (O ye children of Israel), is similar to addressing a man as یا ابن الکریم (O you the son of a noble man), which expression we use when we wish to appeal to him to show nobility and generosity just as his noble father before him used to do.

As to the other name "Jews", it may be noted that both "Israel" and "Jews" are attributive names which have come to be used as proper names. Where the Quran desires to refer to the followers of Moses as a community descended from one common ancestor, it speaks of them as "children of Israel", and where it desires to refer to them as a religious unit it uses the name "Jews", the word ھود or یھود derived from ھاد meaning a people that turn to God or to the truth with repentance. Or, as some people have thought, یھود is derived from (Judah) who was one of the sons of Jacob. As Judah’s descendants together with those of his brother, Benjamin, constituted the kingdom of Judah at Jerusalem, as opposed to that of the remaining ten tribes of Israel, collectively known as Israel, and, as Jerusalem became the religious centre of the Jews, the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under Jews).

The "favours" spoken of in the verse include both spiritual and temporal favours, of both of which the Israelites had their share. Says the Quran: And remember when Moses said to his people, 'O my people, call to mind Allah’s favour upon you when He appointed Prophets among you and made you kings' (5:21). This verse makes it clear that the highest spiritual favour is prophethood and the highest temporal favour is kingship and both these favours were bestowed on the Israelites. The facts of history bear out that assertion.

The words اوفوا بعھدی اوف بعھدکم have been rendered in the text as, fulfil your covenant with Me, I will fulfil My covenant with you, but perhaps a simpler rendering would be, "fulfil My commandments, 1 will fulfil the promise I made to you". As for the covenant spoken of in this verse, we read in the Quran that, when Abraham enquired of God whether the promise which He had made to him about making him an Imam or leader of the people applied to his posterity also, God said, My covenant does not embrace the transgressors (2:125) which implied that the covenant applied only to the righteous children of Abraham.

The Bible also refers to this covenant in Gen. 17:4-14 where God says to Abraham, "As for me, behold my covenant is with thee, and thou shalt be a father of many nations...And I will make thee exceeding fruitful and I will make nations of thee and kings shall come out of thee…This is my covenant which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you…And the uncircumcised man child whose flesh of his foreskin is not circum­cised, that soul shall be cut off from his people; he hath broken my covenant." The circum­cision here spoken of is treated as a symbol of spiritual purification in the Scriptures (Lev. 26:41 & Jer. 4:3, 4; 9:25). The Jews retained the outward form of the rite of circumcision but neglected the inner spirit, while Christians neglected both.

After Abraham the covenant was renewed with the Israelites. This second covenant is mentioned in the Bible in several places (Exod. 20; Deut. Chaps. 5, 18, 26). God gave Moses on Mount Sinai (or Horeb as it is called in Deut.) the Ten Commandments and made a covenant with the Israelites (Deut. 5:2, 3). They were commanded to keep this covenant thus: "Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you and that ye may prolong your days in the land ye shall possess" (Deut. 5:33). And again "Thou (O Israel!) hast avouched the Lord this day to be thy God and to walk in His ways, and to keep His statutes, and His commandments, and His judgements, and to hearken unto His voice: and the Lord hath avouched thee this day to be His peculiar people as He has promised thee, and that thou shouldst keep all His commandments" (Deut. 26:17, 18).

When the covenant was being made and the glory of God was manifesting itself on Mount Sinai, the Israelites were so terrified to see "the thunderings and the lightnings and the noise of the trumpet and the mountain smoking" (Exod. 20:18) that accompanied this manifestation that they exclaimed to Moses, saying: "Speak thou with us and we will hear; but let not God speak with us, lest we die" (Exod. 20:19). These words sealed the fate of the Israelites; for thereupon God said to Moses that, though the Israelites would be blessed as long as they acted upon the commandments revealed through him, in future no Law-giving Prophet, just as he was, would appear among them. Such a Prophet—a Law-giving Prophet like unto him—would in future appear from among the brethren of the Israelites, i.e. the Ishmaelites. Says Moses: "And the Lord said unto me, they have well-spoken that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:18, 19).

In the foregoing verses, the Israelites are told that as they themselves refused to listen to the word of God, the next Law-giving Prophet will be raised not from among them, but from among their brethren. Prophets were indeed raised among the Israelites even after Moses as the Quran itself testifies (2:88), but the Prophet that was to be "like Moses", i.e. a Law-giving Prophet, was not raised from among them in accordance with the prophecy quoted above.

The prophecy clearly stated that the next Law-giving Prophet was to be from among the "brethren" of the Israelites. Now as the Ishmaelites are the "brethren" of the Israelites, it was from among them that the Holy Prophet of Islam appeared. This is quite in conformity with the promise which was first made to Abraham himself (2:130).

It is wrong to say that the words "of thy brethren" may refer to the Israelites themselves; for at the time of Moses all the tribes of Israel were living together, and if the Promised Prophet was to appear from among them, it could in no sense be right to say that the Lord would raise up a Prophet from among the "brethren" of the Israelites. Neither can the prophecy apply to Jesus who, besides not being a Law-giving Prophet (Matt. 5:17, 18), was an Israelite and not an Ishmaelite. The prophecy was clearly fulfilled in the Holy Prophet of Arabia, who was an Ishmaelite and, like Moses, a Law-giving Prophet.

It has been objected that elsewhere the Bible speaking of this prophecy, uses the words "from the midst of thee, of thy brethren," which shows that the words apply to the Israelites themselves. But this inference is clearly wrong; for, firstlythe words "from the midst of thee" are not God’s words but only those of Moses (Deut. 18:15), whereas the words "from among thy brethren" are God’s own words (Deut. 18:18); and as the prophecy is based on God’s revelation and not on Moses’ interpretation, the former must be assumed to be more correct. Secondly, even if we take the words "from the midst of thee, of thy brethren," to be correctly based on God’s revelation, then also these words may be taken to apply to the Holy Prophet of Islam, for he, having been sent to all nations, may truly be looked upon as having been raised amidst each and every people of the world. In this case the words "from the midst of thee, of thy brethren" would be interpreted to give a twofold meaning: (1) that the Promised Prophet would be raised for all the nations of the world, including the Israelites; and (2) that personally he would belong to the Ishmaelites.

As the Jews repeatedly broke God’s covenant, it was transferred to the Holy Prophet and his followers. Says God in the Quran: (Moses prayed to God, saying,) Ordain for us good in this world, as well as in the next; we have turned to Thee with repentance. God replied, I will inflict My punishment on whom I will; but My mercy encompasses all things; so I will ordain it for those who act righteously, and pay the Zakah and those who believe in Our Signs—those who follow the Messenger, the Prophet, the immaculate one, whom they find mentioned in the Torah and the Gospel which are with them (7:157, 158).

The mention of the Holy Prophet in the Bible is to be found in Deut. 18 wherein the Israelites are exhorted to accept the Promised Prophet so that they may receive mercy.

Again, the Quran says: And remember the time when Allah took a covenant from the people through the Prophets: Saying, whatever I give you of the Book and Wisdom and then there comes to you a Messenger fulfilling what is with you, you shall believe in him and help him, and He said, Do you agree and do you accept the responsibility which I lay upon you in this matter? They said, We agree; He said, Then bear witness and I am with you among the witnesses(3:82).

From what has been said above it is clear that in the words, and fulfil your covenant with Me, I will fulfil My covenant with you, God reminds the children of Israel that He had made a covenant with Isaac and his seed after him to the effect that if they fulfilled their covenant with Him and obeyed all His behests, He would continue to bestow His favours on them; but if they did not fulfil their covenant, they would be deprived of His favours. Now as the Israelites utterly failed to keep the covenant, God raised the Promised Prophet from among the Ishmaelites as He had already promised, and henceforth the covenant was transferred to the followers of the new Prophet. He who obeyed the new Prophet would prosper; he who rejected him would be cut off.

The words, fulfil your covenant with Me, I will fulfil My covenant with you, also lead to an important inference. The greatest favour bestowed by God upon the Israelites in fulfilment of His covenant with them was the gift of prophecy. They were given a Law in the form of the Torah, but this did not put an end to the appearance of Prophets among them who continued to come even after Moses. These Prophets brought no new Law but they received divine revelation and breathed a new life into their people. The Quran also refers to this favour of God upon the Israelites (5:21). Now in the verse under comment, God holds out the promise to the Israelites that if they fulfilled their part of the covenant and believed in the Holy Prophet of Islam, He would fulfil His part, i.e. continue to bestow the gift of prophecy on them as He had done in the past. This could be done only by raising from among them such Prophets as brought no new Law but simply came to serve the Law of Islam. From this it clearly follows that even in the new Dispensation inaugurated by the Holy Prophet, the gift of prophethood is still open; if it were not open, the promise of God that if the Israelites believed in the new Dispensation, the same favours which were bestowed on them in the past would be bestowed on them in the future could not hold true.

From the above it is also clear that the prophethood promised in Islam is to be like that of the Prophets who came after Moses. The latter were not Law-bearing Prophets, but simply came to serve the Law of Moses. Similarly, the prophethood promised in Islam is not to be a Law-bearing prophethood but simply a prophethood meant for the service of the Quran (See also under 1:7).

The concluding words, and Me alone should you fear, are at once a warning and an appeal to the Jews. As explained under Important Words, this clause contains triple emphasis and means somewhat like this, "Fear Me alone; beware, and fear Me alone." The Israelites had already incurred God’s anger by repeatedly breaking their covenant with Him. Now was a last chance for them, so let them fear the Lord even now and accept the new Prophet whose acceptance can yet turn the scales in their favour. It was a case of now or never.

In this connection it may also be noted that the above expression, i.e. and Me alone should you fear, has not been used to signify that God is something to be feared. The emphasis is rather on the fact that nothing except God should be feared. Islam roots out all fears except that of God. Indeed, he who fears anybody or anything except God is not a true believer.

See 2:41.

2:123; 3:34; 5:21; 6:87; 7:141; 45:17.

Commentary:

This verse is clearly addressed to the Jews. God here introduces the previous subject with a repetition of the words, O children of Israel, remember My favours, occurring in verse 41 above. But the words are not truly a repetition; for they are followed by others which do not form part of verse 41. Thus the verse under comment serves to introduce a new point. In the earlier verse the reference in the word "favours" is to the covenant between God and the Jews, whereas the reference in the verse under comment is to the fact that God exalted the Israelites above other peoples.

In the verse under comment the Israelites are reminded that God had fulfilled His promise to them, but as they had, on their part, failed to fulfil their covenant, He had withheld from them the blessing which He had been conferring on them before. The Promised Prophet from among their brethren had come and God’s covenant had been transferred to a new people. So they had no ground for complaint.

The words, I exalted you above all peoples, do not mean that the Israelites are superior to all peoples who have ever dwelt or will ever dwell on this planet. Such a meaning is inconsistent with other passages of the Quran. For instance, in 3:34 it is said: Allah did choose Adam and Noah and the family of Abraham and the family of Imran above all peoples. As there can be only one people who can have superiority over all other peoples in the true sense of the term, evidently the word عالمین (peoples) here signifies peoples of that age only.

Where the Quran desires to convey the idea of real superiority over all nations, it uses other expressions. For instance, the Quran addresses the Muslims in the words: You are the best people raised for the good of mankind (3:111). Here the Muslims are definitely spoken of as the best nation that has ever been brought forth for the good of the world.

2:84, 94; 4:155.

7:172.

Important Words:

میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.

رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).

فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).

الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.

Commentary:

In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.

The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.

The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.

See 2:41.

See 2:48.

Commentary:

Before proceeding to deal with the point that when the cup of the iniquities of the Jews became full to the brim, prophethood was transferred from the House of Israel to that of Ishmael, God in this verse again reminds the Jews of the manifold favours He had conferred upon them, and by inference also reminds them of their crimes and wickednesses.

The favours which God showered upon the Israelites from the time of Moses to that of Jesus are briefly recounted in the preceding verses along with a tale of their misdeeds and iniquities. Particular reference has been made to the reprehensible treatment they meted out to the Holy Prophet of Islam and the Muslims, and finally the whole subject has been briefly recapitulated in the above verse, forming an introduction to the new theme, i.e. the transfer of prophethood from the House of Isaac to that of Ishmael. With the advent of the Holy Prophet a new era had been ushered and those who rejected him could no longer bask in the sunshine of God’s favours.

2:204; 8:46; 62:11.

Important Words:

فاذکرونی اذکرکم (so remember Me, I will remember you). The verb ذکرہ means, he remembered him; he bore it or him in mind; he spoke or talked of him. ذکر الله means, he remembered God; he glorified God and extolled His greatness; he prayed to Him or offered prayers to Him. ذکرہ الله means, God bestowed His favours on him; He called him to His presence to do him honour. The noun ذکر means, remembrance; mentioning or speaking of; eminence; honour; good name (Aqrab, Mufradat & Lane).

اشکروا (render thanks) is from شکر i.e. he thanked; he was grateful. شکر الله means, he acknowledged the beneficence of God, rendering Him obedience and abstaining from disobedience (Lane).

Commentary:

Remembrance of God on the part of man means, to remember Him with love and devotion, to carry out His behests, to bear in mind His attributes, to glorify Him and offer prayers to Him; and remembrance of man on the part of God signifies, God’s drawing him near to Himself, bestowing favours on him and making provision for his welfare. Thus we are here told that if we seek nearness to God, He will certainly draw us near to Himself. According to yet another meaning of the word ذکر i.e. honour and eminence, the verse would mean that if the Muslims will remember God, He will make them honoured and eminent in the world.

The expression, remember Me, I will remember you, can also mean that one who truly loves God will eventually attract the love of God. Remembrance is really born of love and is in a way synonymous with it. Indeed, nobody can remember an object more than a lover does the object of his love.

62:11.

2:153, 204; 8:46; 62:11.

Important Words:

فضل (bounty). See 2:65.

افضتم (you pour forth) is derived from افاض which is again derived from فاض. They say فاض السیل i.e. the flood-water was great in quantity and overflowed the banks. فاضت عینه means, his eye was full of tears, which began to flow down fast. افاض is both transitive and intransitive. They say افاض الماء i.e. he poured out water. افاض القوم من المکان means, the people, who were great in number, poured forth from the house and dispersed. فیاض is one whose charity flows like water (Aqrab).

عرفات (‘Arafat) is the name given to a plain or valley near Mecca where pilgrims halt in the latter portion of the ninth day of Dhul-Hijjah. It is about a mile and a half in circuit with sloping sides rising nearly two hundred feet above the level of the adjacent plain. It is nine miles from Mecca, and the halt technically known as وقوف at this place forms the principal factor of Hajj or Pilgrimage. The word is derived from عرف meaning, he knew or recognized.

مشعرالحرام (Mash‘arul-Haram) is the name given to a small hillock in Muzdalifah, which lies between Mecca and ‘Arafat. Here the Holy Prophet said the evening and the night Prayers and offered special prayers to God before the rising of the sun. It is thus a place specially meant for meditation and prayer in Pilgrimage. It is about six miles from Mecca. The name is a compound of مشعر (from شعر) meaning, the place or means of perception or knowledge, and الحرام (from حرم) meaning, sacred.

Commentary:

As the object of Pilgrimage is that the greatest possible number of Muslims should take part in it, therefore, the Quran permits pilgrims to engage in commerce and trade. Those who cannot take hard cash with them may carry merchandise, and thereby earn money to meet the expenses of the journey. This is what is hinted in the clause, it is no sin for you that you seek the bounty of your Lord. Similar permission is granted to those who gather for the Friday Prayers (62:11).

But trade should not interfere with the acts of worship and devotion prescribed in Pilgrimage. Says God, but when you pour forth from ‘Arafat, remember Him as He has guided you. The Holy Prophet used to pass his time in prayer and meditation at Mash‘arul-Haram and the Faithful are warned that trade or any other worldly occupation should not make them forget the real object of Pilgrimage. The word افضتم (pour forth, lit. overflow) also has a metaphorical meaning, i.e. when you return from ‘Arafat, you should not return empty-handed but should return like a vessel full to overflowing with spiritual knowledge and blessings.

The reader will note that عرفات (‘Arafat) and مشعرالحرام (Mash‘arul-Haram) are both attributive names which have now come to be used as proper ones. They are used to draw the attention of the pilgrim to the fact that Hajj should be a source of knowledge and spiritual realization to him and not a mere outward rite, a mere shell, with no inner soul. The word ‘Arafat also hints that it should be a means of mutual introduction and recognition for Muslims coming from different parts of the world.

2:129.

See 2:153.

4:135; 42:21.

Important Words:

فاذکروا (celebrate praises of) is derived from ذکر which means, (1) he talked of him by way of praising him; (2) he remembered him in his heart (Aqrab & Mufradat). See also 2:41, 153.

او (or) is a preposition, used to convey a number of meanings, the more important being: (1) or; (2) and; (3) nay; (4) unless; (5) until (Aqrab & Lane).

خلاق (share) means, an abundant share in what is good (Aqrab).

Commentary:

The clause, celebrate the praises of Allah as you celebrated the praises of your fathers, points to a practice of pagan Arabs who used to gather together at a certain place in Mina after the performance of the rites of Pilgrimage and glorify their forefathers by reciting poems in their praise. Muslims are here bidden to glorify God instead, and praise Him as they used to praise their forefathers, and, the words "even more than that" have been added to emphasize that God’s praises should transcend all, for the word او (or) also means, "nay". It is also possible that the word ك (as) in the expression کذکرکم (as you celebrated praises) has been used only to denote general similarity without reference to degree, and the word او (or) has been used in the sense of "and". In this case the verse would mean that though in the general manner of praise your celebration of God’s praises may resemble the praises with which you glorified your fathers, in degree it should excel it, being اشد (stronger, loftier and firmer).

Here is a good example of how the Quran, while retaining some old customs, improved upon and, spiritualised them to serve the ends of Islam.

The clause, when you have performed the acts of worship prescribed for you, celebrate the praises of Allah as you celebrated the praises of your fathers or even more than that, has yet another meaning. As the word ذکر also means 'remembering' and the word اب (father) includes mother as well (12:101), the clause may also signify that the rites of Pilgrimage, if performed in the right spirit, should fill the heart of man with such love for God as to make him always remember Him just as a child remembers his parents. This is why the Quran begins the word اذکروا with the conjunction ف meaning "so" or "then", hinting that the result of the performance of the rites of Pilgrimage should be that a pilgrim should ever after remember his Creator with the fondness displayed by a child for his parents. But this is only the first stage. With holier men God’s love should be even greater, as the verse hints in the words, or even more than that. Says the Holy Prophet, "The sign of true faith is that a believer’s love for God and His Apostle should be greater than his love for any other being or thing" (Bukhari).

The concluding clause, i.e. of men there are some who say, 'Our Lord, grant us (good things) in this world, and such a one shall have no share in the Hereafter, points to the fact that if the pilgrim confines himself to the celebration of the praises of his fathers and forgets his Creator, he would be like a person who spends all his efforts in the pursuit of this world, even his prayers being confined to search after worldly things. Such a person shall evidently have no claim to the good things of the Hereafter. It is also significant that in this clause the Quran does not use the word حسنة (good things) with the words فی الدنیا (in this world) thereby hinting that such men generally make no distinction between the good things of this world and the bad things thereof, their sole object being the things of this world, irrespective of whether they are good or bad.

As explained under Important Words, the word خلاق (share) occurring in the clause, such a one shall have no share in the Hereafter, really means, "an abundant share in what is good". So the verse would really mean not that such a person will get only a small share in the Hereafter but that, by remaining engrossed in the things of this world, he will deprive himself of a big share and will get no share at all. As the Quran has to condense vast subjects in a small space, it purposely uses words and constructions that take the smallest space but convey the vastest meaning.

See 2:153.

Commentary:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2:229; 65:5.

See 2:230.

3:104.

Important Words:

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

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

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

Commentary:

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

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

4:102.

4:104.

Important Words:

رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).

رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).

Commentary:

The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.

In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).

The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.