Search Results for "عَهْدُ"

2:101; 4:156; 5:14; 13:26.

Important Words:

میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).

الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.

Commentary:

This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.

Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:

(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).

(b) 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).

Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.

Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.

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.

3:25; 5:19.

54:44.

Important Words:

النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".

Commentary:

After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).

The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.

3:188.

Commentary:

See under next verse.

2:131; 16:121, 122; 60:5.

Important Words:

ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).

اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).

کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.

Commentary:

It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.

The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.

3:98; 22:27.

Important Words:

مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.

طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).

عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).

عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).

مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.

Commentary:

The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.

Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.

The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.

2:190.

76:9.

9:4; 13:21.

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

49:16.

Important Words:

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

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

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

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

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

Commentary:

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

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

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

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

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

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

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

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

5:2; 6:153; 13:21; 16:92; 17:35.

Commentary:

In this verse believers are exhorted not to follow the bad example of Jews but to deal equitably with all peoples alike. All treaties and covenants and all obligations should be loyally fulfilled and all pledges properly redeemed.

The verse also refutes the Jewish notion that they are superior to other nations and lays down the golden rule that all human beings as such are equal and it is only personal qualities that make a difference. In fact, all rivalry between different nations and the consequent tension and war are the result of the pernicious notion that some nations are superior to others by virtue of their descent.

Figuratively, the verse also hints that the People of the Book can no longer enjoy God’s pleasure unless they faithfully tender the evidence that is with them regarding the Holy Prophet and accept the new Faith. See also the preceding verse.

See 2:42.

2:175; 23:109.

Commentary:

Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.

The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).

The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.

5:33; 14:10; 40:84.

Commentary:

The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.

The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.

4:11; 17:35.

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

2:287; 7:43.

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

Commentary:

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

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

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

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

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

43:50.

Commentary:

The words, according to that which He has promised to thee, may refer either to the promise which God made to Moses that He would listen to his prayers, or to the promise of God to forgive those who repented. The people of Pharaoh reminded Moses of these promises of God and asked him to pray to God in their behalf so that He might pardon them their sins and remove from them the punishments which had befallen them. The sentence may also mean, "pray for us to thy Lord, with the prayers which He has taught thee or in the way He has taught thee to pray."

2:28.

Commentary:

This verse qualifies and explains the one that precedes it.

Important Words:

براءة (a declaration of absolution) is the noun-infinitive from بری which means, he was or became clear or free from a thing; or he was or became immune, secure or safe. بری من المرض means, he became free from the disease or malady. بری الجرحmeans, the wound healed or was healing. بری من الامر means, he was free from the thing or quit thereof; or he was guiltless of it and was not responsible for it. They say بری من الدین i.e. he became clear or quit of debt; or he became exempt from the demand. بری الیك من حقك means, he was or became clear or quit to thee of thy claim or due or right; or he was or became exempt from thy demand. براءة being the noun-infinitive from بری gives all the meanings derived from the verbal uses of the word given above, It particularly means, a declaration of granting or conferring or announcing immunity or exemption or absolution from a fault or responsibility; freedom from blame; exemption or absolution from a demand, etc. (Taj & Aqrab). See also 3:50.

عاھدتم (you made promises). عاھد is derived from عھد for which see 2:41. The word عاھد is here used not in the sense of entering into a treaty or a compact but making a promise, or making a solemn promise by which one binds oneself. They say عاھدت الله ان لا افعل کذا i.e. I have made a promise to God that I will not do such a thing (Lisan).

Commentary:

This Surah does not begin with the usual formula of بسم الله (In the name of God), for the reason of which see Introductory Note to chapter Anfal.

The first verse of this Surah refers to all the idolaters of Arabia including the dhimmis, i.e. those disbelievers who lived under the protection of Muslims as well as those non-Muslim Arab tribes with whom Muslims had treaty relations.

The verse declares the complete freedom of God and the Holy Prophet from all demand or blame, meaning thereby that all promises made by God and His Messenger had been fulfilled and their truthfulness fully established and, therefore, the idolaters, to whatever class they belonged, could bring no charge against God and His Prophet. Prophecies about the defeat and discomfiture of infidels and the ultimate success and triumph of Islam had been repeatedly made, and, now that all these prophecies had been fulfilled, the infidels of Arabia could no longer say that the declarations of the Prophet about the final triumph of Islam were mere empty promises. By the fulfilment of these promises, the verse says, God and His Messenger had proved their absolute freedom from the charge of making false promises.

9:7.

Commentary:

The verse makes an exception of such idolatrous tribes as had entered into a treaty with Muslims. These tribes were Banu Khuza‘ah, BanuMudlij, Banu Bakr, Banu Dumra and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements. It requires its followers to respect their inviolability at all costs, and declares that faithfulness to the plighted word is an act of piety which earns the love of God.

9:4.

Commentary:

The words, So, as long as they stand true to you, stand true to them, show that war was permissible only against such non-Muslims as were faithless to their covenants and attacked Muslims treacherously. As for the rest, Muslims have been bidden to observe their engagements strictly and faithfully with them. It will be noted that like 9:4, this verse describes the observance of covenants and treaties as an act of piety and righteousness which is pleasing in the sight of God. No wonder that the Quran repeatedly exhorts Muslims to be faithful to their treaties.

2:191; 4:92.

Commentary:

This verse leaves no doubt as to the fact that Muslims were bidden to fight disbelievers only if they broke their covenant and attacked Islam with a view to injuring it. It also makes it clear that the object in fighting disbelievers was to make them "desist" from transgression.

The words, طعنوا فی دینکم (attack your religion), do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word literally meaning "to pierce with a spear."

The epithet, these leaders of disbelief, is here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called ائمة (leaders) because, firstly, they were among the first and the foremost to clash with Muslims and their example encouraged others; and, secondly, their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.

Commentary:

The verse refers to the time when some of the men who later turned hypocrites retained some sincerity of faith. See the following verse.