حَقَّ

3:72.

2:147, 160; 6:92.

Important Words:

لاتلبسوا (confound) is derived from لبس which means, he put on a clothing. And as a clothing serves to cover or hide the body of the person clothed, the word has also come to mean, to cover up or to hide or to confound or to make a thing mixed up or doubtful (Aqrab).

الباطل (falsehood) is derived from بطل which means: (1) it became corrupt, or (2) it became inoperative, or (3) it went waste and served no useful purpose. The Arabs use the expression بطل دمه of a murdered person whose blood is not avenged. The word باطل means: (1) anything opposed to حق (truth) i.e. falsehood; (2) anything that goes waste and serves no useful purpose; (3) an obsolete edict or commandment which is no longer operative (Aqrab & Mufradat).

Commentary:

Here the Jews are forbidden (1) to mingle the true with the false, by quoting verses from their Scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth i.e. suppress such prophecies in their Scriptures as refer to the Promised Prophet.

3:114.

Commentary:

The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.

6:21.

2:175; 5:16; 6:92.

Important Words:

یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).

Commentary:

The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.

The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.

2:43.

See 2:43.

Commentary:

By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.

2:133.

Commentary:

As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.

The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.

5:78.

58:23.

5:74.

2:117; 10:69; 17:112; 18:5; 112:4, 5.

Important Words:

کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.

روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).

Commentary:

From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.

In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).

The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.

Important Words:

اَولیان (the two who were in a better position) is derived from ولی being the dual of اولی which means, one more worthy or more competent or more entitled or more deserving or better fitted or having a better claim to do a thing, etc. (Lane). See also 4:136.

استحقااثما (the two are guilty of sin) and استحق علیھم (against whom they sinfully deposed). The word استحق is derived from حقwhich means, it was or became suitable to the requirements of wisdom, justice, right and truth; it was or became right, proper, correct or true; it became established as a truth. استحقه means, he demanded it as his right or due; he had a right or title or claim to it; he deserved or merited it. They say استحق اثما i.e. he did what necessitated sin; or he was guilty of a sin and deserved it being said of him that he was a sinner. The expression علیھم added the word استحق means "against them", the particle علی sometimes meaning "against". استحقھا علی المشتری means, he has a right to it in preference to the purchaser, i.e. he has a better claim to it as against the buyer. The words استحق علیھم therefore, would mean, they (the two witnesses who were in a better position to give true evidence) gave false evidence against their just rights, seeking to deprive them (heirs of the deceased) of their rights by giving false evidence against them.

Commentary:

See collective note on 5:109.

11:64; 12:109.

12:41, 68.

Commentary:

The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."

22:75; 39:68.

36:16; 67:10.

Commentary:

In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.

As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.

As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.

The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."

The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.

6:100; 13:5; 16:12; 35:28; 36:35-36.

Important Words:

معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).

حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).

Commentary:

In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.

The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.

It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.