بِالۡحَقِّ

Commentary:

Perhaps in no other Surah of the Quran have the different phases of Moses’ life been treated in such detail as in the present Surah—his infancy, and childhood, his youth, his flight or exile and his Call. The Holy Prophet’s pre-eminence as a Prophet is a thing apart, but as he has been "likened" to Moses, the conditions and circumstances of his life resemble more those of Moses than of any other Prophet.

The words, "with truth" imply that the Quranic narrative of Moses differs in certain details from that of the Bible but wherever the Quranic description differs from the Biblical account, it will be found to be nearer truth and reality.

67:16.

Commentary:

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

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

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

5:20; 6:49; 17:106; 33:46.

Commentary:

As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.

The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).

Commentary:

The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.

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.

4:166; 6:49; 18:57.

Commentary:

In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.

The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.

In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.

The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.

The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.

The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.

The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).

Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.

Commentary:

The story of Talut, Jalut and David has been fittingly concluded by God with the verse under comment to point out that these incidents have been referred to by the Quran not by way of telling a story but as divine signs in order to hint that the Prophet of Islam, being also a Messenger of God, is sure to receive at least the same help and succour as was received by His Messengers of yore.

4:106; 5:49; 29:52; 39:3.

Important Words:

بالحق (containing the truth). الحق is derived from حق i.e. it was or became just, proper, right, true, authentic, genuine, substantial or real; or it was or became an established or confirmed truth or fact; or it was or became binding, incumbent or due. So حق means, a truth; an established fact; a right; equity and justice; a thing that is decreed or destined; a thing suitable to the requirements of wisdom, justice, truth and right. الحق is one of the names of God, meaning the Really Existing God; or the Creator according to the requirements of wisdom, justice and right. The word is also applied to the Quran and the religion of Islam (Lane). See also 2:181.

توراة (Torah) is believed to be a Hebrew word. In Arabic it is said to be derived from وری. They say وری النار i.e. the fire burnt. وری الزند means, he made the fire-producing wood or steel produce fire. وری الخبر means, he concealed the news. وری عن کذا means, he meant one thing but by using equivocal expressions made the listener think of another (Aqrab). In view of these significations of the word, توراة (Torah) is so called probably because in its pristine purity reading it and acting upon its teaching kindled in the heart of man the fire of Divine love. Possibly, the word also contains a hint that bright prophecies about the advent of the final Law-giving Prophet lie hidden in the Book. In Hebrew the root meaning of the word is "to teach", the word Torah meaning, "instruction or precept or law" (Gesenius). Torah is the name applied to the five books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. The name may have its origin in the popular Jewish belief that "the original Pentateuch, like everything celestial, consisted of fire, being written in block letters of flame upon a white ground of fire" (Jew. Enc. xii. 197). The name Torah is also sometimes applied to the Ten Commandments.

انجیل (Gospel) is probably of Greek origin from which the English form "Evangel" (good news) is derived. The word Evangel was formerly freely used in place of Gospel, but is now archaic. In Arabic نجله ابوہ (najalahu) means, his father begot him. نجل الشیء means, he laid bare or disclosed the thing. نجل الارض means, he tore open or ploughed the land for the purpose of sowing seed. نجل الرجل (najila) means, the man’s eyes were large and beautiful. The word انجیل which, according to Aqrab, is a Greek word underived from any Arabic root, means بشارة i.e. good news.

مصدقًا (fulfilling). See 2:42.

الفرقان (Discrimination). See 2:54.

Commentary:

The expression بالحق rendered as "containing the truth" (lit. "with truth") means:(1) that the Quran comprises true teachings which are based on eternal truth and are incapable of being successfully assailed; (2) that the Quran has been sent rightly, meaning that the first recipients of it were the fittest people to receive it; (3) that it has come in the fullness of time and fulfils a true need; (4) that it has come to stay and no effort on the part of its opponents can succeed in destroying or tampering with it. See Important Words above.

انجیل means "good news", and the Gospels are so called because they contained not only "good news" for those who accepted Jesus, but also because they contained prophecies about the advent of the Greatest of the Prophets whose coming Jesus described as the coming of the Lord Himself (Matt. 21:40) or as the advent of the kingdom of God (Mark 1:15). They also contain prophecies about the advent in the Latter Days of Jesus’ own counterpart, the Promised Messiah.

The word انجیل occurring in the verse does not refer to the present four Gospels which were written by the followers of Jesus long after his so-called crucifixion and which give merely an account of his life and teachings. The word refers to the actual revelation received by Jesus from God. The present Gospels do indeed contain a part of that revelation, but Divine words have become so mixed up with the sayings of Jesus himself that in many cases it is difficult to distinguish between the two. The Gospels contain a good deal of matter which is admittedly not of Divine origin.

The saying of the Holy Prophet, صدورھم اناجیلھم i.e. "the breasts of my Companions are like Gospels" (Lisan), sheds some light on the significance and position of the Gospels. This saying of the Prophet means that the breasts of his Companions were repositories of his life history and teachings which are indeed a great gospel. It may be inferred from this that the position of the present Gospels is analogous to that of the collections of Hadith, such as Bukhari, Muslim, etc.

The clause, He sent down the Torah and the Gospel before this as a guidance, means that before the Quran was revealed, the Torah and the Gospels provided spiritual guidance for men but that their place was now taken by the Quran which has come as a guidance for all time and all mankind.

Important Words:

The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.

The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them.

6:74; 16:4; 39:6.

Commentary:

The expression بالـحق (in accordance with the requirements of wisdom) signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan exists in all the celestial and terrestrial bodies. This design and purpose constitutes an invincible testimony to the existence of an All-Knowing and All-Powerful Designer, Creator and Controller of the universe.

6:22; 10:18; 39:33.

18:103; 33:9; 48:14.

Commentary:

This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.

5:49.

Commentary:

The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.

The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.

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.

Commentary:

The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.

Important Words:

قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).

Commentary:

As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.

The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.

The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.

6:107; 39:3.

5:50.

10:100; 11:119; 16:10.

3:134; 35:33; 57:22.

Important Words:

مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).

شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).

منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.

Commentary:

The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.

The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.

This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class.

26:7.

Important Words:

انباء (tidings) is the plural of نبأ which means, news or tidings. The word is generally used in the Quran about important news relating to some great event (Aqrab and Kulliyat).

Commentary:

The words, shall come, imply that the important "tidings" referred to in the verse were ordained to come to the Meccans from outside. The words, which were revealed at Mecca, thus contain a veiled prophecy to the effect that the Holy Prophet will have to flee from Mecca and that, after his flight, the Meccans will go out and fight him but that they will be routed, and the news of the great success of the Holy Prophet or, to quote the expression of the Quran, the tidings of that at which they mocked, will reach the Meccans from outside. This prophecy was fulfilled in a wonderful way at the famous Battle of Badr, thus showing that God possesses both perfect knowledge and perfect power.

46:35.

Commentary:

The words بلی و ربنا (Yea, by our Lord) speak of deeply stirred feelings and embody a pathetic, though veiled, appeal for mercy. But the time for mercy is past and nothing but the grim reality of God’s judgement now awaits them.

14:20; 16:4; 29:45.

27:88; 39:69.

9:94; 13:10; 23:93; 39:47; 59:23.

Commentary:

The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.

The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.

The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.

7:53; 12:112; 16:90.

2:147; 6:21.

Commentary:

The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.

Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.

The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.

The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.

13:15; 35:14.

4:37; 17:24.

17:32.

6:121; 7:34.

Important Words:

املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).

Commentary:

The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.

It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.

The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"

The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.

The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.

The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.

The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.

Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.

15:48.

See 2:26.

10:11; 39:75.

Important Words:

غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).

Commentary:

The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.

The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."

The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.

2:211; 6:159.

26:103; 35:38; 39:59.

Important Words:

تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".

Commentary:

The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?

2:256; 40:8.

Commentary:

The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.

The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.

7:182.

Commentary:

This verse makes it clear that all followers of Moses were not corrupt. There were some among them who guided men to truth and acted justly. The Quran never condemns a people wholesale. Its condemnation is confined only to such sections of a people as are corrupt and, therefore, deserve to be condemned. Whenever the Quran mentions the evil practices of a people, it never fails to refer also to the good qualities that some of its members are found to possess. Truly has the Quran said: And let not a people’s enmity incite you to act otherwise than with justice. Be always just; that is nearer to righteousness, and fear Allah. Surely, Allah is aware of what you do (5:9).

7:160.

Commentary:

The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.

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.

25:62; 71:17.

17:13

Important Words:

ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).

Commentary:

The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.

The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.

The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.