Search Results for "فَٰعِلُونَ"

67:16.

Commentary:

The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.

In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.

This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.

5:64.

Commentary:

One of the great sins which drew the wrath of God upon the Jewish people was that they did not prohibit one another from the evil practices which were so rife among them. While some simply connived at these evil practices, others actually encouraged them. Unfortunately, Muslim scholars and priests of the present day are also guilty of this deadly sin. They will not preach against the evils to which the wealthier and the more powerful Muslims are addicted.

30:33.

Important Words:

شیعا (sects) is the plural of شیعة which means, a separate or distinct party or sect of men; any people that have combined in or for an affair. The word is derived from شاع, which means, it became spread, published, divulged or made known; it became scattered or dispersed. شاع also means, he or it followed (him). شیع ابله means, he called out to his (straying or lingering) camels, whereupon they went along and followed one another. شیعة also means, he encouraged and strengthened him. تشایعت الابل means, the camels became separate parties; or they went together (Lane).

Commentary:

The words, split up their religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion.

6:117; 10:67; 53:29.

Important Words:

الظن (conjecture) is used in different senses: (1) doubt or uncertainty; (2) thought, supposition or conjecture (3) preponderant belief (or strong presumption) with the admission that the contrary may be the case; (4) knowledge or certainty (Lane).

Commentary:

The word ظن which, as stated under Important Words, gives different meanings, is here used in the sense of either "doubt or uncertainty" or "conjecture or supposition," for it cannot be taken in the other two senses, because truth and knowledge never contradict each other nor can there be any real conflict between truth and a strong presumption. A presumption which is based on reason can be held only so long as the truth is hidden. Once the truth becomes disclosed and manifest, there remains no room for presumption. In that case, it is only ill-based suspicions or false opinions that try to make a stand against truth, for they are not based on reason but spring from waywardness, doubt or weakness of character. The verse means to say that the beliefs and views held by those who set up equals to God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.

By using the words, most of them, the Quran does not mean that some idolaters possess real grounds for their idolatrous views. The expression has been used to point to the two classes of idolaters. One class consists of those who hold to their idolatrous views merely through greed or bigotry, while in their heart of hearts they know that idolatry possesses no true or reasonable basis. The other class—a large majority—however, sincerely believe in the plurality of gods, though such belief is not based on reason, common sense or observation, but has its origin only in fancy and superstition.

The Quran again teaches a great truth in this verse, viz. that we should not regard all those who hold views different from ours as wilful liars or dishonest persons. Most people sincerely believe their religion to be true, though their beliefs are due to the weakness of their intellect or lack of proper thinking. Such people do not make a full and sustained effort to find the truth and are mentally sluggish and indolent.

13:41; 40:78.

Important Words:

اما was originally ان ما, the particle ما having been added to ان which means "If." The added particle ما is technically known as زائدة (redundant). But these so-called redundant words are not without purpose. They are used to emphasize or intensify the meaning of the word to which they are added. The change effected in the sense of the particle ان by the addition of the particle ما is that whereas ان alone expresses a mere contingency or possibility which is not necessarily accompanied by hope, the addition of the particle ما makes the contingency not only more emphatic but also expressive of hope.

Commentary:

This verse lays down the important principle that prophecies containing warnings and threats of coming punishment are subject to revocation. The verse shows that prophecies are of two kinds: (1) those that are conditional, as appear from the words اما (if) and او (or) used in the verse; (2) those that are revocable or subject to cancellation, as hinted at in the words بعض (some) and نرینك (We show thee in thy lifetime). The word بعض (some) definitely shows that the present verse speaks of only those prophecies that were meant to be fulfilled during the lifetime of the Holy Prophet, for the prophecies which related to the time subsequent to his death, were obviously not meant to be fulfilled during his lifetime and therefore did not need to be mentioned in the present context. Incidentally, the verse also points to the possibility that no prophecy of punishment might be fulfilled in the lifetime of the Holy Prophet, for it was possible that all those to whom he preached his Message might believe in him and thus there might be no occasion for punishment. The verse is so worded as to show the absolute power of God; otherwise, ordinarily, all men do not believe.

The verse also shows that it is not necessary that prophecies should have a time-limit, for the time given for the fulfilment of the prophecies referred to here is unrestricted, extending even to the period subsequent to the death of the Holy Prophet. Nay, even if an apparent time-limit is prescribed, which in the present case is the lifetime of the Holy Prophet, the time-limit is only of secondary importance, for the verse definitely admits the possibility of some of these prophecies remaining unfulfilled during the lifetime of the Prophet.

It further emerges from this verse that only such prophecies are liable to be revoked or cancelled as relate to matters of detail, for the prophecies which concern fundamental principles and are general in character are never revoked. An instance of the prophecies of this class is to be had in the well-known verse, Allah has decreed: of a certainty I will prevail, I and My Messengers (58:22); while the prophecies which are liable to be cancelled, are those to which the verse under comment relates, for here the words are, the things with which We have threatened them. This shows that the prophecies comprising threats and warnings about impending punishment are liable to be cancelled, while those containing promises of a general character not applying to a particular Prophet but embodying a general rule that applies to all the Prophets of God can never be cancelled and must be fulfilled.

Important Words:

فلاتبتئس (grieve not therefore). تبتئس is derived from بئس meaning, he was or became in a state of distress, etc. ابتاس منه or ابتاس به means, he was distressed at it; or he grieved at it (Lane). See also 2:178.

Commentary:

This verse throws some light on Noah’s prayer referred to in 71:27, 28. In the verse under comment Noah is told that he would have no more converts from his people but that he should not grieve on that account. This shows that up to the time when this revelation was sent to Noah, he had not despaired of his people and was always worrying over their disbelief. So the prayer referred to in 71:27, 28 must have been offered not prior to, but after, this revelation. In this revelation he was informed of God’s decision that no more persons from among his people would believe in him. All those who deserved to be rightly guided and who sincerely sought after Divine guidance had already been converted. Hence the prayer of Noah was no more than a submission to God’s decree. For, when God Himself had decided to destroy his wicked people, it was meaningless on Noah’s part to pray for their destruction. So all that Noah’s prayer meant was that God might carry out His decree about the destruction of his people, for he was now reconciled to it.

It often happens that a Prophet even after he has come to know of God’s decision to destroy a people, continues to pray for them, hoping that God may alter His decree and the people may yet believe and be saved. Noah also continued to pray for his people until he saw that further postponement of the punishment was prejudicial to the best interests of Faith. He then prayed that God might carry out His decree against his people.

Even if it be admitted that Noah did not merely ask God to carry out His decree but actually prayed for the destruction of his people, such a prayer cannot be held to be inconsistent with the dignity of a Prophet, for a prayer offered under Divine command can in no case be said to be derogatory to his dignity. When the All-Knowing God Himself discloses to a Prophet the perversity of his people and their inevitable doom, then a prayer on his part that such people should remain deprived of Divine guidance is no more than a simple statement of an existing fact.

Commentary:

The expression سنراودعنه اباه literally means, we will endeavour to turn his father from him by blandishment or artifice or we will endeavour to beguile his father (Lane). One sin leads to another. They committed one sin by their evil treatment of Joseph. Now they stoop to another. They declare insolently—and that to none other than Joseph himself—that they will beguile his (Benjamin’s) father. First, they speak of the Prophet Jacob not as our father, but as his (Benjamin’s) father and, secondly, they express their intention of making a fool of him.

66:7.

Commentary:

This verse describes the most prominent attribute of angels, viz. that they are mere instruments for the manifestation of the Divine will and, unlike men, have not been endowed with a free will. Incidentally the verse demolishes the popular notion about the two fallen angels in Babylon—Harut and Marut.

6:153; 13:21; 17:35.

Commentary:

This verse further explains and repeats the theme of the previous verse, viz. believers are enjoined faithfully to discharge the obligations they owe to God which are covered by the words "covenant of Allah" and the duties they owe to their fellow-men which are implied in the words, "the oaths". It must be remembered that oaths taken in defiance of God’s commandment are not binding.

The expression "covenant of Allah" means, taking the oath of allegiance at the hands of the Holy Prophet; or it means, entering into the Faith of Islam and thus binding oneself to abide by its ordinances. This interpretation of "the covenant of Allah" is based on vv. 3:77, 78; 9:4; 33:16; 48:11; which show that the words "covenant of Allah" mean "Islam".

The words, and break not the oaths after confirming them, refer to the covenants which men make among themselves in the name of God. As these covenants are made in the name of God, He has been declared as having been made their surety, and if they are broken, He would intervene and punish the offender.

5:56; 9:71.

Commentary:

This verse refers to the third rung of the spiritual ladder. The true believers not only turn to God with utmost humility of the heart and avoid all sorts of vanities and trivialities but actually engage themselves in pursuits that purify them, such as the spending of their valuable time and hard-earned money and employing all the natural capacities and abilities with which God has endowed them, in the cause of truth. They are prepared to undergo all manner of sacrifice. In v. 4 above, the believers are mentioned as avoiding vain and useless things which is at best a negative virtue, and a negative virtue or good is not of a very high order. The present verse, however, points to a positive virtue which consists in the doing of good that should purify oneself and also benefit others and consists in giving money, which one has earned with the sweat of one’s brow, in the way of God. This indeed is a great positive virtue. In fact, Islam regards the share of the poor in the wealth of the rich as the inalienable right of the former and when a rich man discharges the debt that he owes to the poor by paying the Zakah, he does no favour to anybody. He only gives what is due from him. The Holy Prophet is reported to have said: "Let no one imagine that his wealth or standing or power is the result merely of his own efforts or enterprise. That is not so. Your power and your position and your wealth are all earned through the poor" (Tirmidhi, Abwabuz-Zuhd).

The object of Zakah is not only to provide means for the relief of the distressed or for the promotion of the welfare of the economically less favoured sections of the community, but it is also to discourage the hoarding of money and commodities and, thus to ensure a brisk circulation of both, resulting in healthy economic adjustments.

17:45; 59:25; 61:2; 62:2.

Commentary:

The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.

The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).

21:54; 43:24.

Commentary:

The verse refers to a stock argument of the deniers of all enlightened and progressive ideas. They find it convenient to take refuge behind the foolish plea that their forefathers were not less wise and therefore they would not depart from the precedent set by them. The habit of unthinkingly and thoughtlessly sticking to old ideas and practices has proved the spiritual undoing of many a people.

Commentary:

The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.

Commentary:

At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.

2:282; 3:26.

9:104; 33:74.

Commentary:

The theme of the preceding verses is continued here. The verse purports to say that the Holy Prophet’s enemies will repent of their sins and God will accept their repentance and that they will join the fold of Islam.

Commentary:

Muslims are told here that their actions should correspond to their professions. Boastful, empty talk carries one nowhere and verbal professions unattended by deeds smack of hypocrisy and insincerity.