يَبْسُطُ

13:27; 29:63; 34:37.

Important Words:

ویکان (Ah).ویک is a compound expression made up of وی and ک and is used for surprise and reproach, وی meaning woe and ک being a letter of address. They say ویک i.e. woe to thee. Some say ویک is ویلک (thy perdition), ل having been omitted. ویک being an expression of surprise or reproach means, oh; ah. وی لزید also means, well done Zaid, bravo Zaid (Aqrab).

13:27; 30:38; 34:37; 39:53; 42:13.

5:111.

Commentary:

The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.

See 29:63.

24:44.

Important Words:

کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).

ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).

13:27; 29:63; 30:38; 34:37; 42:13.

Commentary:

The verse sums up the theme of the foregoing verses, viz. that God has decreed that a people who are poor and weak should now become powerful and prosperous by following the Holy Prophet, and those who are rich and powerful should suffer disgrace and degradation because they have rejected the truth. When this happens it will constitute a great sign to prove the truth of the Holy Prophet.

29:63; 30:38; 39:53.

10:8.

Important Words:

فی (as compared with) is a particle used in a vast variety of senses. It denotes inclusion or in-being either in relation to place or time, as in the sentences زید فی الدار i.e. Zaid is in the house, and فی ایام معدودات i.e. during a certain number of days. In many instances it may be rendered as "of" or "concerning" or "in respect of" as in اتحاجوننا فی الله i.e. do you argue with us concerning God. It also denotes concomitance and is sometimes synonymous with مع meaning, "among" as in ادخلو فی امم i.e. enter you with peoples. It also denotes the assigning of a cause, meaning, "on account of or because of" as in the words occurring in a saying of the Prophet ان امرأة دخلت فی النار فی ھرة حبستھا i.e. verily, a woman entered Hell because of a cat she kept confined without food (Muslim, Kitabul-Birr was-Silah). It is also synonymous with الی and علی as well as with من and is sometimes used to denote comparison, as in the sentence ما علمی فی بحرہ الا قطرة i.e. my knowledge is but a drop as compared with his knowledge which is like a sea (Aqrab & Lane).

Commentary:

The verse disabuses the minds of disbelievers of the wrong notion that by accepting Islam they would lose the material benefits they now enjoy and that the bliss of the next world which it promises is but an imaginary thing. By saying that the prosperity or poverty of this life are in the hands of God, the verse implies a subtle hint that God had already decreed that all this prosperity should be transferred from the enemies of the Holy Prophet to his followers and therefore their acceptance of him would not even entail any worldly loss for them. The verse, however, proceeds to say that if even the acceptance of the Prophet led to some loss of worldly good, it would not matter, for his teachings embody abiding and permanent principles and relate to the everlasting life of the Hereafter compared with which the things of this world are of no account. This is what is expressed in the words, the present life is but a temporary enjoyment as compared with that which is to come. Incidentally, the verse enunciates the great principle that intellectual and mental culture are superior to material progress, which always follows in the wake of intellectual advancement.

13:27; 29: 63; 39:53; 42:13.

Commentary:

The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.

Commentary:

The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.

13:27; 29:63; 30:38; 39:53.

Commentary:

The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.

It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?