وَإِنَّ

10:61; 40:62.

Commentary:

To the demand for punishment made by disbelievers and mentioned in v. 72 above, the present and the preceding verse constitute a befitting answer. The preceding verse purported to say that the disbelievers will soon receive Divine punishment but it will not be a devastating and all-destructive punishment, but will only constitute a part of what they demanded because God is gracious to mankind i.e. in deference to the Holy Prophet his people will be shown mercy and like the disbelievers of the former Prophets they will not get a destructive punishment.

2:78; 16:24; 28:70; 36:77; 40:20.

Commentary:

This and the next verse refer to the plots and conspiracies that disbelievers were hatching against Islam and the Holy Prophet.

5:14; 6:44; 57:17.

Important Words:

یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.

تشقق means, it clove or broke asunder (Aqrab).

Commentary:

The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.

The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.

It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.

The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.

2:150, 151.

Important Words:

قد (verily) means, already; sometimes; often; verily, etc. (Lane).

تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.

فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).

الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus

حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.

Commentary:

While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).

After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.

The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.

It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.

6:21.

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

Important Words:

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

Commentary:

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

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

Commentary:

David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.

Important Words:

غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.

Commentary:

The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).

17:106.

Commentary:

The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.

Important Words:

القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).

Commentary:

This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.

As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.

2:76; 4:47; 5:42.

Commentary:

The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.

Commentary:

In the previous several verses arguments have been given in refutation of Shirk and brief references have been made to the lives and missions of some of the greatest preachers of Divine Unity to show that those who rejected them ultimately came to grief. This subject of the Unity of God is brought to a close in this verse with a beautiful metaphor which drives home the folly, futility and falsity of idolatrous beliefs and practices of polytheists. They are as frail, says the verse, as the web of a spider and cannot stand intelligent criticism.

9:49; 13:36; 17:9.

Commentary:

The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.

6:33; 47:37; 57:21.

Important Words:

حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).

Commentary:

The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.

Commentary:

The verse gives the essence of jihad as ordained by Islam. Islamic jihad does not consist in killing and being killed but in striving hard to win the pleasure of God. This can best be done by following a Divine Reformer when one has appeared and the safest and surest way to test the truth of his claim is to seek God’s guidance by praying to Him. Thus to serve the cause of truth with all one’s might under the command and guidance of a Divinely-appointed Reformer is jihad in the truest sense of the word. There can be no greater jihad than this. It may take the form of preaching and dissemination of the teaching of Islam by peaceful means or of defending it by the sword from being destroyed by its enemies.

3:111.

57:29.

Commentary:

The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.

The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.

7:186.

10:46; 29:24; 32:11.

Commentary:

The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.

Important Words:

لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).

Commentary:

This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.

It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.

10:37; 53:29.

Important Words:

ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.

ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).

In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.

ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.

شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).

Commentary:

This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."

The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).

On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.

Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.

Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.

The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.

To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.

The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.

The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:

(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.

(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.

(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.

(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).

(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).

(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).

(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.

(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).

(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).

(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).

(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).

(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).

(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.

(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).

(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).

(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).

(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).

The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.

(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.

5:49.

17:74.

Important Words:

یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.

عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).

Commentary:

The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.

2:174; 5:4-5; 6:146; 16:116.

Commentary:

In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.

The words, He has already explained, refer to 16:116, which was revealed earlier.

The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.

The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.

5:4; 6:146.

Commentary:

The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.

One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.

Important Words:

The particle کما (as) ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because." The Arabs say کما تطیع اللّٰہ ید خلك الجنة i.e. as you obey Allah, so He will make you enter Heaven (Muhit).

Commentary:

There has been much difference of opinion about the significance of the word کما (as) occurring in the beginning of this verse and briefly treated under Important Words above. Preferably the word has been used here in the sense of "as" or "since" in which case the words نصرك علی اعدائك (therefore He helped thee against thy enemies) would be taken to be understood at the end of the verse, as shown in the text. If, however, the word is taken in its ordinary sense of "just as," then the verse would be interpreted as providing an illustration of how God grants victories to His servants and bestows spoils and honourable provision on them (see the promises contained in 8:2, 5 above). In this case the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."

The expression بالحق (rightfully) refers to the fact that it was by Divine command, and under Divine revelation, that the Holy Prophet went forth from Medina to meet the enemy.

The verse thus signifies that, as the Holy Prophet had come forth by God’s own command, and under His special revelation, therefore God could not forsake him; so He helped him against the enemy.

The verse relates to the Battle of Badr. When Muslims came forth from Medina, they did not know that they would have to fight a Meccan army. So they did not come fully prepared for battle. Hence, when, on the way, the Holy Prophet revealed to them the fact that they would have to fight the Meccan army, they asked him why he had not told them so at Medina, so that they might have come prepared to meet the enemy. Their anxiety was not for themselves but for the Holy Prophet, whom they loved more than their lives. Hence, in their condition of unpreparedness, they were unwilling to expose him to danger. That the Muslims were anxious for the sake of the Holy Prophet and not for themselves and that it was his going forth that they did not like is clear from the verse itself which uses the words "brought thee forth" and not "brought you forth." The verse thus implies that when the Companions of the Holy Prophet were so anxious about their beloved Master—God, Whose Messenger he was—could not leave him unprotected; His love for him was certainly greater than that of his Companions.

Commentary:

In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.

The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.

The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.

Commentary:

Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.

28:5.

Commentary:

It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.

This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.

The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty.

Commentary:

Divine rewards, indeed, are pregnant with deep import. Pharaoh believed at a time when his faith was nothing more than a body without a soul: therefore, God rescued only his body from destruction, not letting his soul benefit by it. The body was saved from destruction that it might serve as a lesson for the generations to come.

It is remarkable that the Quran alone speaks of this fact. The Bible makes no mention of it, nor does any book of history. But in how wonderful a manner the word of God- has proved true! After the lapse of more than 3,000 years the body of Pharaoh has been discovered and it now lies in a preserved state in a museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. How far removed is the present age from the time when Pharaoh lived; yet God the Almighty not only saved his body but has also preserved it to the present age.

This verse supplies very strong testimony to the Divine origin of the Quran and to its distinct superiority over the Bible. The Pentateuch professes to give the history of the time of Moses and it is claimed that it was written in his own time. Yet the Quran, which came about 2,000 years after the Torah, has mentioned some incidents (including the present one) which are not mentioned in the Bible but which subsequent events have proved to be true. This establishes the truth of the Quran and the unreliability of the Pentateuch beyond any shadow of doubt.

The verse also points to the supreme moral lesson that we should hasten to accept the truth as soon as it comes to us and should not vacillate or procrastinate, as Pharaoh did.

It further shows that God does not allow even the slightest act of virtue to go unrewarded. Pharaoh believed at the time of his death, when his faith was but a shell without a kernel, yet even that act was not allowed to go quite unrewarded, for, though his soul was lost, his body was saved. His body may now prove the means of guiding many to truth; possibly it may spiritually benefit him also. This is perhaps why the famous Muslim saint, Muhy-ud-Din ibn ‘Arabi, holds that Pharaoh may be spared the punishment of Hell. The idea may not be right but it certainly provides food for thought.

Some commentators are of the opinion that the name of the drowned Pharaoh was Rameses. But this does not appear to be right. Moses was certainly born in the time of Rameses II and was brought up by him (Exod. 1:11), but it was in the reign of his son, Merneptah (Meneptah), that he was entrusted with the mission of a Prophet (Exod. 2:23). See also Jew. Enc., vol. 8, page 500, & Enc. Bib., under Pharaoh and under Egypt.

Commentary:

This verse beautifully illustrates how the Prophets maintain a highly respectful attitude to God even under very hard trials. Noah had, by an error of judgement, thought that all the members of his family would be saved from the flood, but when he saw that his son was going to be drowned, he made his supplication to God in a most respectful way, appealing to Him in the name of His promise about the safety of his family. He was, however, careful to add that if his son was drowned, he would not think that God’s promise was false but that he himself had misunderstood the Divine Words, for God’s promise was ever true and His judgement always just.

3:58; 16:97; 39:11.

Commentary:

There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.

22:48; 29:54-55.

41:44; 53:33.

Important Words:

المثلات (exemplary punishments) is the plural of المثلة which is derived from مثل. They say مثل فلان فلانا i.e. he became like such a one. مثل بفلان means, he punished such a one in an exemplary manner. مثلة means, calamity; punishment serving as a warning to others; punishment which visited past generations and which served as a warning for others (Aqrab).

العقاب (condign punishment) is derived from عاقب which is derived from عقب (‘aqaba). They say عقبه i.e. he struck his heel; he came after him (as though at his heels). عاقبه means, he did a thing with him alternately, each taking his turn; he punished him as denoting consequence or retribution. عقب (‘aqib) means, the heel or the hinder part of the human foot. العقاب means, requital or punishment that is awarded as a result of some offence or sin (Lane & Aqrab). Hence in the text it has rightly been rendered as "condign punishment."

Commentary:

The verse refers to an evil practice of disbelievers. When they are told that if they do not remove their shackles and do not avail themselves of the guidance of God and if they persist in their wicked ways, they will become like a piece of dry wood, which is thrown into the fire, they hasten to demand where that fire is. So, instead of soliciting God’s mercy these unfortunate people invoke His punishment. The advent of every Prophet of God is attended by both God’s mercy and His punishment but wicked people invariably demand the latter.

The words, verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, set forth the great truth that the purpose of God in sending Prophets is not to destroy men, but to save them. This is why He continues to forgive them, despite their persistence in wrongdoing. But this repeated forgiveness does not mean that the wicked will never be punished. If they do not give up their evil ways, they will not escape God’s punishment. They will indeed be given every opportunity to reform themselves; but if they persistently refuse to do so, Divine punishment will finally descend on them.

The words, thy Lord is strict in condign punishment, do not mean that God makes use of severity in inflicting punishment but that the punishment inflicted by God is severer and more painful than that inflicted by men.

6:129; 25:18; 34:41.

Commentary:

The word حشر (gathering together) used in this verse signifies the post-mortal Resurrection when all generations of men will be assembled together. It is also used to signify the bringing together of men by a Prophet of God. A Prophet rescues the people to whom he is sent from the differences which separate them and links them all in one bond of common brotherhood. The verse under comment refers to both the former and the latter assemblages. It thus consoles the Holy Prophet and his few early Companions with the assurance that, although his countrymen were now bitterly opposed to him, a time would come when they would all gather under his banner.

The words, He is Wise, are intended to hint that the assembling together of the Arabs under the banner of Islam would be brought about not immediately and all at once but slowly and gradually. Immediate and speedy conversion could only be effected by God’s direct intervention amounting to compulsion, but that would deprive men of the merit of such conversion. Moreover, in the event of such Divine intervention it would become impossible to distinguish between people of different spiritual capacities as evinced by the difference in their attitudes towards the heavenly Messenger. If all men had been made to accept Islam by the direct intervention of God, all would have become Muslims on the first day of the announcement by the Holy Prophet of his claim, and all distinction between men of different spiritual capacities and aptitudes, such as between Abu Bakr and Abu Jahl or even between Abu Bakr and later converts, would have altogether disappeared.

The word, All-Knowing, suggests that even if the final triumph of the truth is delayed through Divine dispensation, there is no occasion for the Faithful to lose hope; for God, to Whom all secrets of the future are known, assures them that all Arabia would soon be gathered under the banner of Islam.

Taking the word حشر (gathering together) in the sense of post-mortal Resurrection, the verse would signify that on the Day of Judgement all generations of men, past and future, would be assembled before God and would be rewarded according to their deeds. Muslims, therefore, should not mind if in the early days of the struggle they are meeting with hardships and difficulties, and should not look upon those who have died before the final triumph of Islam as having died in vain, because the real Day of Reckoning is to come after death.