يَكْسِبُ

2:175; 3:200; 13:27.

Important Words:

ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).

Commentary:

There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.

Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.

The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).

In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.

2:287; 99:9.

6:152; 7:34.

Commentary:

There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.

The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.

It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God.

Commentary:

The verse signifies that actually both the poor and the great are wrongdoers and it is on account of their sins that the poor become tools in the hands of the great.

This verse provides another proof of the fact that by the word جن (jinn) is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that is set over the other. jinn as beings different from men have never been set over men, nor men over jinn.

Commentary:

The verse means to say that the attitude of conceit and self-praise to which reference has been made in the previous verse has also proved the undoing of many a people in the past.

2:104; 5:66.

Commentary:

In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.

The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.

Commentary:

The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.

Commentary:

The verse obviously does not contain a commandment. It only embodies a prophecy that the time was soon coming when the hypocrites would laugh little and weep much. This was meant as retribution for their evil deeds.

Commentary:

The words لتعرضوا عنھم (that you may leave them alone) mean, that you may pardon them and not call them to account, whereas the expression فاعرضوا عنھم (so leave them alone) means, turn yourselves away from them and have nothing to do with them. So the same word اعراض (leaving alone and turning away) has been used here in two different senses.

On his way back from Tabuk, one of those men, who had remained behind, met the Holy Prophet and offered excuses for not being able to go with him, but the Holy Prophet refused to listen to him. On the other hand, it is on record that in the case of some, he did accept their excuses on his return to Medina. This apparent disparity in the attitude of the Holy Prophet with regard to different persons may be explained by the fact that those who had stayed behind (hypocrites as well as believers) were of various types. The hypocrites were of three classes: (a) ‘Abdullah bin Ubayy and his party; (b) the hypocrites among the Arabs of the desert (9:90 above); and (c) the hypocrites who had built the Masjid Dirar with the intention of making it the centre of their activities against Islam (9:107 below). Similarly, the believers who had stayed behind were also of three classes: (1) those to whom the Quran has referred to in 9:91 above, i.e. the weak, the sick and the poor; (2) those who were not wholly inexcusable but who possessed no excuse valid enough to justify their staying behind (9:102 below); and (3) those who possessed no excuse at all. As these laggards belonged to different categories, therefore, they were treated differently.

Commentary:

The verse uses the words یکسبون (they earn) and not یعملون (they do) to point to the philosophy of sin. Only a wrongful act done deliberately or repeatedly deserves to be punished. He is not a sinner, delaying punishment, who in a state of passing forgetfulness and with no deliberate intention is guilty of a temporary moral lapse, nor is that person a sinner in the true sense of the word who falters and commits a sin but is immediately after seized with sincere remorse and repents of his action, and at once sets about mending his conduct. The subject has also been dealt with in 53:33.

Speaking of the punishment of sinners, the verse says, It is these whose abode is Fire. The word ماوی (abode) is used to signify a place which a person repairs to for lodging and which he looks upon as a refuge and an asylum (see 79:42). It seems strange that "Fire" should be spoken of as a refuge and an asylum, but the Quran has used this word in order to point to the real significance and true nature and purpose of Divine punishment, which is that the punishment of God is not meant to inflict pain but to heal. According to Islam, Hell is not a place of torture but a sort of reformatory or hospital. And just as a man, though disliking the pain caused by a surgical operation, submits to it gladly because he sees his own good in it. Similarly when sinners come to realize the real purpose of Divine punishment, they will look upon it as a place of refuge, i.e. a means of deliverance from the real punishment which is the displeasure of God and estrangement from Him. Thus, by using the word ماوی (abode) with regard to the fire of Hell the Quran means to point out that it is not with the intent of torture but a necessary means of purification.