فَاِذَا

7:74; 11:62; 26:142; 54:24.

Commentary:

This and the following several verses deal with the Prophets Salih and Lot. The relevancy of discussion about them here is that their peoples lived on the trade route from Hijaz to Syria and the Arabs were well conversant with them.

20:39.

Commentary:

The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.

Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.

Commentary:

Moses in this verse seems to reproach the man who called him for help by saying to him, "you are a foolish fellow and not being able to realise the consequences of your actions you become readily involved in trouble." The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.

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.

Important Words:

المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).

اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).

اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).

یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).

Commentary:

After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.

The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.

The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.

The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.

2:241.

2:229.

Important Words:

یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.

Commentary:

After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.

This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).

Commentary:

Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.

The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.

But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.

The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.

The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.

42:39.

Important Words:

شاور (consult) is derived from شار which means, he gathered or extracted honey from the comb, and separated it from the wax. شار الدابة means, he rode the beast in order to ascertain its true worth. اشار الیه means, he pointed towards him or it. اشار علیه means, he gave him advice; he offered him counsel. شاورہ means, he consulted him; he sought his opinion or advice; he discussed with him in order to find out his opinion. مشورة means, good counsel or consultation. شوری means, mutual consultation (Aqrab).

فتوکل (then put thy trust). For the meaning of توکل see 3:123.

Commentary:

The verse gives an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all-comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers, but was also full of mercy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action even against those treacherous hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of the State.

The verse also constitutes an effective answer to the charge of the hypocrites that the Holy Prophet attached no importance to their advice and did what he liked. The Quran refutes this charge by saying that if the Holy Prophet had not been kind and gentle towards them, they would have left him long ago. Thus their continuing to remain with him falsified their accusation and proved that the Prophet’s treatment of them was very kind and that in conformity with the divine command (see also 42:39) he used to consult them regarding affairs of State, with the result that many of them afterwards repented of their deeds and became sincere Muslims. The injunction about consultation contained in the present verse, although general in application, refers to the hypocrites of Medina in particular.

It may be noted that Islam stands alone in including the institution of مشورة (consultation) among its fundamental principles. It lays down as a rule that both the Prophet and his Successors should, whenever necessary, consult their followers in important affairs of the State. A religion claiming to be universal is bound to contain such a teaching; for persons of different classes and different communities continue to enter its fold, and if they are consulted in matters of moment, it is calculated not only to add to their experience and practical wisdom, but also to increase and keep alive their interest in the affairs of the State. This is why the Holy Prophet used to consult his followers on all important matters, as he did before the Battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his wife, ‘A’ishah. Baihaqi reports: "Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so." Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur, ii. 90).

‘Umar, the Second Successor of the Holy Prophet is reported to have said: لا خلافة الا بالمشورة i.e. "There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatul-Khulafa’). Thus the holding of consultation in matters of consequence is an important injunction of Islam and is binding on both spiritual and temporal chiefs, though they are not bound to accept that consultation as the words, when thou art determined, then put thy trust in Allah, show. The Khalifah must seek the advice of leading Muslims, but the final decision always rests with him. He is not bound to accept, in full or in part, the advice tendered to him by a majority of them. This view has ever been held by the main body of Muslims throughout the centuries and finds ample support in the sayings of the Holy Prophet as well as in his practice and in that of his rightly-guided successors.

The objection, that if the Khalifah is not bound to act upon the advice of the majority what is the use of his seeking advice, or of others offering it, is unwise and beside the point. The verse gives to the Khalifah the right to reject advice if he is convinced that it is in the interest of religion or the community to do so. Normally, he respects the view of the majority, but the Islamic شوری or مشاورة (Shura or Mushawarat) is not parliament in the sense in which the word is generally understood in the west. Islam enjoins only consultation and not decision by votes, which are two different things. Consultation is meant to help the Khalifah to know the views of his followers and to enable him to respect them as far as possible. It is not at all intended to tie his hands. It is on record that the Holy Prophet rejected the advice of the majority of his followers on certain occasions, and on others he even refused to accept their unanimous opinion. For instance, regarding the treatment of the prisoners of Badr he accepted the advice of Abu Bakr and rejected that of ‘Umar, ‘Abdullah bin Rawahah and Sa‘d bin Mu‘adh (Musnad, i. 283). At Hudaibiyyah, he signed the treaty in clear opposition to the advice of his Companions (Bukhari, ch. on Shurut). Similarly, Abu Bakr discarded the almost unanimous advice of the Muslims by sending the expedition to Syria under Usamah, immediately after the death of the Holy Prophet (Athir, ii. 139). In contrast to this, it is also on record that the Holy Prophet sometimes sacrificed his own view to that of his followers as he did in marching out of Medina for the Battle of Uhud.

The context of the verse, however, shows that here the injunction was primarily meant with regard to the hypocrites, and nobody could say that the Holy Prophet was bound to do what the hypocrites advised him.

The advantages of consultation are: (1) The Khalifah or Amir comes to know the views of his followers. (2) He is helped in arriving at a correct decision. (3) Representative Muslims get an opportunity to think about, and take personal interest in, important state affairs, thus receiving most useful training in matters of administration. (4) The Khalifah is enabled to judge the mental and administrative capabilities of different individuals, which help him to assign the right work to the right man. (5) It enables him to know the aptitudes, aspirations and tendencies as well as the moral and spiritual condition of the different members of his community, and thus he becomes able to effect an improvement, wherever necessary, in his people.

The meaning of expressions like, put thy trust in Allah, is generally misunderstood. In the language of the Quran, توکل(trusting in God) does not consist in disregarding the material means of doing a thing. On the contrary, توکل as taught by Islam means that a person should first make use of all the resources at his command and then place his trust in God to bless his efforts with success, believing all the time that the means can be successful only if and when God wills it and that the true cause and the real source of all success is God alone.

The words, put thy trust in Allah, as used in the present context, also hint that if the Prophet or the Khalifah were to be bound to accept the counsel of his followers, it would be against the spirit of توکل (trusting in God). In fact, one who is bound to act in accordance with the advice of another cannot be said to be trusting in God so far as acting on that advice is concerned.

10:23; 31:33.

4:109.

Important Words:

بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).

Commentary:

The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.

Commentary:

Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.

As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.

To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:

(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);

(b) Shortening the duration of Prayers only (the preceding verse);

(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).

The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.

3:192.

2:240.

Commentary:

As in the midst of a battle, formal Prayers are either said in haste, or performed in the form of one Rak‘at only. Muslims are enjoined in this verse, with a view to making up the deficiency, to continue remembering God and praying to Him in an informal manner after the obligatory service is over. This was to compensate, on the one hand, for the shortening of Prayer and, on the other, to serve as a means of drawing the special aid and help of God in a time of great danger.

The expression, And when you are secure (from danger), then observe Prayer (in the prescribed form), very clearly brings out the difference between the words صلوا or اقضوا الصلوة (pray or offer Prayer) and the words اقیموا الصلوة (observe Prayer). The latter expression signifies observing Prayer attentively with all its necessary conditions. The verse thus clearly shows that Islam does not look upon the hasty performance of Prayer as coming under the injunction, اقیموا الصلوة (observe Prayer). See also 2:4.

3:161; 5:12; 9:51.

Important Words:

علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."

Commentary:

The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.

The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.

The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".

5:14; 7:166.

7:96; 39:56.

Commentary:

When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.

10:50; 15:6; 16:62; 35:46.

Important Words:

یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.

یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.

Commentary:

The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.

22:12; 70:21-22.

Important Words:

أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).

سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).

Commentary:

As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.

See 39:9.

Commentary:

It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.

20:21; 26:33; 27:11; 28:32.

Important Words:

ثعبان (serpent) is derived from ثعب. They say ثعبه i.e. he gave vent to it; or he made it (water, etc.) to flow or run or stream. ثعبان means, a kind of long serpent; a great serpent, whether male or female, but particularly the male; or the serpent in general whether male or female, great or small; also applied to an enormous fabulous serpent (Lane).

Commentary:

The Quran has used three different words for describing the turning of the rod of Moses into a serpent; (1) ثعبان as in the verse under comment and in 26:33; (2) حیة as in 20:21, and (3) جان as in 28:32 and 27:11. The words ثعبان and حیة are applied both to a large or a small serpent, while the word جان signifies only a small serpent. Thus, there is no conflict or contradiction in using these three different words for the same thing, as all of them may be used to give the same meaning, i.e. a small serpent.

Moreover, on carefully pondering over the verses in which these words occur, we find that different words have been used to suit different occasions. The word جان has been used on the occasion when the rod is made to appear as a serpent to Moses alone (27:11) while the words ثعبان and حیة have been used in connection with the occasion when the miracle was wrought in public. This shows that to Moses the rod appeared as only a small serpent. While in the presence of Pharaoh and other men, it was made to appear like a big serpent. Thus the use of three different words for different occasions was not haphazard and casual, but deliberate and evidently intended to serve a definite purpose.

Moreover, in the verses in which the word جان is used, it is not said that the rod actually turned into a جان (small serpent) but that it moved as though it were a جان. This does not mean that the rod necessarily turned into a small serpent but that it only moved quickly like a small serpent, though it may have been a large serpent. So the different words used by the Quran do not conflict with each other, whether the rod be taken as turning into a small serpent or a large one.

It should also be noted here that this miracle did not really contradict any law of nature. If the existence of a thing is proved beyond doubt, it must be admitted, even if we are unable to explain it in the light of the laws of nature, as we know them. Our knowledge of the laws of nature is evidently very limited and so we cannot deny a fact on the basis of our limited and imperfect knowledge. Moreover, the said miracle did not take place in the manner in which it is popularly understood to have occurred. Indeed, miracles shown by God’s Prophets are not like the performance of jugglers. They are meant to serve some great moral or spiritual purpose. One of their primary objects is to bring about certainty of faith and engender feelings of piety and fear of God in the minds of those who witness them. If the rod had actually turned into a serpent, the whole performance must have looked more like the hand-tricks of a juggler than the miracle of a Prophet. In spite of what the Bible might say about this miracle, the Quran lends no support whatever to the view that the rod actually turned into a real and living serpent. No such thing ever took place. The rod only appeared like a moving serpent. It was a sort of a vision in which God either exercised special control over the sight of the onlookers in order to make them see the rod in the form of a serpent or the rod itself was made to appear like a serpent; and this vision was shared by Pharaoh and his courtiers and the enchanters along with Moses. The rod remained a rod, only it appeared to Moses and others as a serpent. It is a spiritual phenomenon of common occurrence that in a vision when man rises above the encumbrances of the flesh and becomes temporarily transported to a spiritual sphere, he can see things taking place which are beyond his ken and are quite invisible to his physical eyes. The miracle of the rod turning into a serpent was one such spiritual experience.

A similar spiritual phenomenon took place when in the time of the Holy Prophet the moon was seen as rent asunder not only by the Holy Prophet but by some of his followers and opponents as well (Bukhari, ch. on Tafsir). Such visions, which constitute a peculiar state between sleep and wakefulness, are a common spiritual experience of God’s Prophets and His Elect, but sometimes they are shared by ordinary men and by even disbelievers. Tradition tells us that Gabriel whom the Holy Prophet often saw in his visions, was also once seen by his Companions, who were sitting with him (Bukhari, ch. on Iman). Similarly, some angels were seen even by some of the disbelievers at the Battle of Badr (Jarir, vi.47). Another instance of this kind occurred when a Muslim army under the well-known Muslim general, Sariyah, was fighting the enemy in Iraq at a distance of hundreds of miles from Medina. ‘Umar, the Second Khalifah, while delivering his Friday sermon at Medina, saw in a vision that the Muslim army was being over-whelmed by the superior numbers of the enemy and that a disastrous defeat was imminent. Thereupon, ‘Umar suddenly discontinued his sermon and cried out from the pulpit, saying, "O Sariyah, take to the mountain, take to the mountain." Sariyah, hundreds of miles away and surrounded by the deafening noise of the battlefield, heard the voice of ‘Umar and obeyed it; and the Muslim army was saved from destruction (Khamis, ii. 270).

The miracle of Moses mentioned in the verse under comment possessed a special significance. It may be interpreted something like this. God told Moses to throw down his rod which then appeared to him like a serpent; and when subsequently on God’s bidding he took it up, lo! the rod was a mere piece of wood. Now a serpent, in the language of visions and dreams, is a symbol of the enemy, while a rod is emblematic of one’s community (Ta‘tirul-Anam). Thus, by means of this vision, God made Moses understand that if He cast away his people from him, they would become veritable serpents. But if he kept them under his care, they would grow into a strong and well-knit community of righteous and God-fearing men. Moses had in the beginning begged to be excused from being entrusted with the onerous task of reclaiming a morally depraved people, but God told him by means of this vision that the well-being of his people depended upon his taking them in his charge, failing which they would turn into veritable serpents.

Abu Jahl, the arch-enemy of Islam, was also once made to see a similar vision. It is reported that the Holy Prophetone day went to him and asked him to pay a certain sum of money which he owed to a poor man, a stranger in Mecca, but which he had so far declined to pay. On the Holy Prophet’s demand, Abu Jahl, in spite of his great enmity to the Prophet, made the payment at once, and when asked by his friends the reason for his doing so, he said he saw two enraged camels on both sides of Muhammad about to tear him to pieces if he refused to comply with his demand (Hisham). Arabia is a land of camels, so Abu Jahl was made to see camels, while Egypt being a land of magic serpents, Pharaoh was made to see a serpent.

26:34; 27:13; 28:33.

Commentary:

The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.

The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).

Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.

20:70; 26:46.

Important Words:

تلقف (it swallowed up) is derived from لقف. They say لقف الشیء i.e. he took or seized the thing quickly; or he took or seized the thing quickly when it was thrown to him. لقف الطعام or تلقف الطعام means, he swallowed up the food (Aqrab).

Commentary:

It was certainly not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses, wielded with the spiritual force of a great Prophet and thrown at the command of God, exposed the deception they had wrought on the spectators by breaking to pieces the things which, by their magic, they had made the people take for real serpents. The words تلقف مایافکون literally meaning "it swallowed up whatever they feigned" really signify that the rod quickly exposed the deception wrought by the magicians.

27:48; 36:19.

Important Words:

یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.

Commentary:

The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.

Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.

3:136.

Important Words:

طائف (suggestion) is derived from طاف (with the letter ی as the central letter of the infinitive). They say طاف به الخیال i.e. the apparition, etc. came to him or visited him in sleep. طیف or طائف means, an apparition or phantom or imaginary form; anything that obscures the sight, arising from a suggestion of Satan or a human being (generally in sleep); a thing that comes to one or visits one; Satan’s visitation by touch or suggestion or vain prompting; anger, etc. (Lane).

Commentary:

The expression, when a suggestion from Satan assails them, means: (1) when righteous people are incited to anger by Satan; or (2) when some mischief is stirred up against them by wicked men. The words, they remember God, mean: (1) they pray to God; or (2) they call to mind the commandment of God to control their anger. The verse means that, if in a fit of anger, a Muslim should become, as it were, blind and lose self-control, or if some mischief be stirred up against him by his enemies and he becomes involved in a difficulty, he should pray to God so that with His help he may regain self-control and begin to see his way out of the difficulty.

7:157; 9:11.

Commentary:

The term الاشھر الحرم is generally applied to the four sacred months of Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab, the first three being the months of the Greater Pilgrimage, while in the last the Arabs generally performed the Lesser Pilgrimage or ‘Umrah (see notes on 2:195 and 2:218). In this verse, however, the words الاشھر الحرم signify not the "sacred months", but "forbidden months" and refer to the four months mentioned in 9:2 above. These were meant to grant a respite to idolaters to travel through the land in safety and see whether Islam had not triumphed and whether the Word of God had not proved true. At the end of this period, during which all hostilities were to be suspended, war was to be resumed against the idolatrous Arabs with the exception, of course, of such as had entered into a treaty with Muslims, and the treacherous and faithless idolaters already at war with Muslims were to be captured and killed wherever found. It should, however, be remembered that the command to wage war after the expiry of the four forbidden months did not apply to all idolaters without discrimination, but was directed only against such avowed enemies of Islam as had themselves started hostilities against Islam and had broken their plighted word and plotted to expel the Holy Prophet from the city. The reason for this ultimatum is given in the following few verses, viz. 9:8-13. As for those idolaters who had been guilty of faithlessness and treachery, they were to be protected (see 9:4, 7). It is highly regrettable, however, that, divorcing this commandment from its context, some critics have made this verse the basis for an attack against Islam, alleging that it inculcates the destruction of all non-Muslims. The Quran and history belie this baseless allegation.

The words, and lie in wait for them at every place of ambush, mean that a strict watch should be kept over the movements of the enemy that he may not be able to create mischief and carry on malicious propaganda against Muslims. The very words of the verse point to the existence of a great danger. These times were indeed very hard for Muslims. On the one hand, the Eastern Roman Empire was preparing to attack them and, on the other, the internal enemies of Islam were hatching plots to bring about its downfall.

The words, But if they repent..., show that even those enemies of Islam at whose hands Muslims had suffered such grievous losses were to be forgiven, if they repented and accepted Islam of their own free will. That no compulsion was to be used is clear from the very next verse, as also from the fundamental injunction laid down in 2:257. The truth is that there was a large number of men among the idolaters who, in their heart of hearts, believed in the truth of Islam, but who, either through pride or for fear of others or for other reasons, refrained from making an open confession of faith. This verse was intended to convey to such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as made to save his skin. A conclusive proof of the fact, that there were many among idolaters who were at heart inclined to Islam but were afraid to declare their faith openly owing to fear of persecution, is that whenever war ceased, there was a rush for conversion to Islam. The two years of peace that followed the Treaty of Hudaibiyyah brought over a very large number of disbelievers to Islam. They could not have joined Islam in such large numbers if they had not been believers in their hearts, having been held back only by fear of persecution. There are even cases on record of men accepting Islam in the thick of battle. Muslims did not at first spare such men, thinking that they had done so merely to save their lives. The Holy Prophet, however, took such Muslims severely to the task, asking them if they had torn open the hearts of those people and had satisfied themselves that they were really devoid of sincerity. It is for this reason that the Quran directs Muslims not to harm such men from among the idolaters as profess their faith in Islam and observe the commandments of God, for only God knows whether they are true Muslims or not.

"Merciful" at the end of the verse shows that the conduct of idolaters had been such as to make them deserving of the severest of punishment, and that to extend forgiveness to them even on their abandonment of idolatry was really an act of mercy.

Commentary:

The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.

The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.

The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.

Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.

16:37; 35:25.

Commentary:

It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.

The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.

32:10; 38:73.

2:35; 7:12; 17:62; 18:51; 20:117.

Commentary:

In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.

The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.

18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.

Important Words:

نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).

Commentary:

The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.

The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.

The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?

The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?

10:12; 18:59; 35:46.

7:35; 10:50.

Commentary:

This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.

Commentary:

In v. 97 it was said that those who would remain steadfast under hard trials would be favoured with great rewards. The present verse tells believers that the best way by which they could guard heavenly boons is that they should seek the protection of God against the attacks of Satan. The reason why Muslims are bidden to seek the protection of God against Satan while beginning to recite the Quran is that it is a most precious treasure from which Satan tries to keep men away. Hence the necessity of seeking God’s protection against Satan while beginning the recitation of the Quran lest worldly gains and material comforts should make men oblivious of their great spiritual objectives.