S2. SURAH AL-BAQARAH

NAME : This Surah (Chapter), captioned Al- Baqarah, is the largest surah of the holy Quran. It consists of 286 verses. Usually a chapter of the Quran discusses widely different subjects. That is why a title signifying a central theme is generally not given to a chapter. Instead a chapter is entitled after some word which occurs in it or after the beginning letters. This Surah has been entitled Al-Baqarah because the cow has been mentioned in it at one place. The titles for the Surahs of the Quran were suggested by the holy prophet on the guidance from Allah.
TIME OF REVELATION: This Surah was revealed in Madina. Most of it was revealed within two years of the Hijra (Migration) to Madina. However, some verses were revealed much later e.g. verses relating to the forbidding of interest were revealed in the last stages of Medinite period but were included in this Surah on account of the compatibility of the subject. It should be borne in mind that the order of verses in the Surahs of the holy Quran were arranged in accordance with the guidance from Allah.
BACKGROUND: After the migration to Madina, Muslims had come in closer contact with the Jews whose colonies were in the vicinity of the town of Madina. These people believed in the oneness of God, Prophethood and the Hereafter and originally their religion was Islam. But the degeneration of centuries had moved them away from the right path and their faith was polluted with Non-Islamic ingredients. In their daily life many such customs and acts were being practised which had no place in their original Faith and which were not supported by their book, Torah. In this surah. they are invited to come back to the original and real religion i.e. Islam.
CENTRAL IDEA: The central idea of the Surah is right guidance. The chapter makes clear that Allah has sent Muhammad (peace be upon him) with the holy Quran for the ‘guidance of mankind just as Allah has been sending His prophets with His books in the past for the same purpose. The teachings of the Quran and prophethood of Muhammad (Peace be upon him) should be accepted wholeheartedly. There is no meaning in believing in God without believing in Prophet Muhammad (Peace be upon him) and the Quran, nor can life be completely attuned with God without a belief in them.
ORDER OF THE VERSES: The first part of the Surah – verses 1 to 20 – is like a preface, in which it is stated what kind of people would accept this guidance and what type of people would not accept it.
Verses 21 to 29 are addressed to mankind in general inviting them to obey Allah because that is the path of Guidance. It has also been made clear that those who turn away from the guidance of Allah, their life becomes totally absurd and that the consequences of such a life are hideous. On the other hand it assures that those who accept Allah’s guidance have their life harmoniously ordered and their end is glorious.
Verses 30 to 39 describe the vicegerency (caliphate) of Adam —the first Man —and the opposition of Satan, which clearly brings into light the first chapter of the human history and satisfactorily answers the basic questions like: “How was humanity originated?” “What is the position of man in the world?” “Is there a plan behind His creation?” “If there is, what is it?” and “On what does man’s real success depend?” The description clearly brings out that the Guidance which was given to the first Man was nothing else but Islam and that it is the only religion of humanity, This also shows that Allah has been sending guidance to mankind from the beginning of creation and that the beginning of humanity has been blessed with the religion of Islam right from the start.
In the verses 40 to 123, Bani Israel are addressed and they are invited to accept this guidance and Prophet Muhammad (Peace be upon him) who has brought it. It is pointed out that the revelation of this guidance and the sending of this prophet are strictly according to the prophecies of their own Books like Torah. The Bani Israel were under the impression that the prophethood was reserved for their own people only and that to have belief in a prophet out of their race and one born among the Arab illiterates was an insult. They are now told that there should be no prejudice in accepting Allah’s Guidance; prejudice deprives one totally of Divine guidance, however virtuous one may consider oneself. The history of Bani Israel which was full of acts of dishonouring their pledges, is also recounted in these verses. It highlights the criminal mentality which developed among them and shows how they fell prey to intellectual and moral degeneration as a result of their deviation from the divine Guidance. Reviewing the religiosity of the Bani Israel, it has abundantly been made clear in vivid and unambiguous terms that salvation depends on right faith and virtuous conduct and not on being born in a particular race or being attached to a particular sect.
Verses 124 to 167 narrate the happenings of prophet Ibrahim while erecting Ka’aba the centre of monotheism. It has been clearly shown that Prophet Ibrahim, the great grand-father of both the clans of Bani Israel and Bani Ismail, who is considered as Leader by the Jews, Christians, Non-believers of Macca and the Muslims alike was the follower of the Guidance of Allah only and his religion was Islam and not Judaism or Christianity or any other religion. To invite towards this Islam and to guide the people of the world, Allah has created an Ummah who follow moderation and pray facing Ka’aba (Qibla).The faithful will have to wage a war and will have to sacrifice their life and property to free this Qibla from the non-believers of Macca. It has also been made clear that Prophet Muhammad (Peace be on him) is the fruition of the prayers of Prophet Ibrahim which he had offered at the time of constructing the Ka’aba and that the mission of Islam will be successful in spite of all opposition.
In verses 164 to 242 are stated those rules and regulations of the Shariah which pertain to the individual as well as social life. They are religious as well as moral. They pertain to family life and social life. It is the guidance which Islam has provided for the various aspects of human life. Occasionally, wherever necessary, basic beliefs have also been presented because it is only by accepting them that a man can find the right path.
While Muslims have been persuaded to offer Jihad to free Ka’aba from the clutches of the nonbelievers of Macca and to spend money for this purpose in verses 243 to 283, interest on money has also been banned in these verses. Besides, instructions have also been given to keep business matters straight.
Verses 284 to 286 mark the end of the chapter. In them are recalled the occasions of accepting the faith by those who were not prejudiced, who did not believe in one prophet and disbelieved another but who were righteous and Allah had opened for them the path of His guidance and therefore from their mouth has come forth the prayer which reflects their sense of responsibility.
INDUCEMENT FOR RECITATION: In a Hadith, the Prophet has stated : “Do not convert your homes into cemeteries. The Devil runs away from the house where Surah Al-Baqarah is read.” (Muslim). The reason for this is that in the Surah Al-Baqarah devil’s conspiracies have been-unveiled and it contains commands for regulating family life. The path of faith and guidance has also been clearly shown. So in the house where this Surah is recited with proper understanding. there will be no chance for the devil to make mischief.

2. SURAH AL–BAQARAH Ayat286 (Translation of the Text)

In the name of Allah, Most Gracious, Most Merciful.

1. Alif, Lam, Meem.1

2. This is the Divine Book2 There is no doubt about it; guidance3 for those who fear Allah.

3. Who believe in the Unseen5,6 ; who establish Salat (Prayer)7And spend8 out of what We have provided for them.

4. And who believe in the Book revealed to you (O Prophet !) and in those (Books) revealed prior to you9, and are certain of the ‘Aakhirat’10 (Hereafter).

5. These are the people11 who are on (true) guidance from their Lord and it is they who will be successful12.

6. And those who have rejected Faith13, it is the same for them whether you warn14 them or not; they will not believe.

7. Allah has sealed their hearts and ears15 , and there is a veil over their eyes. For them (is) the severest punishment16.

8. Among the people, there are some17 who say: “We believe in Allah and the Last day”. But they are not believers.

9. They are trying to deceive Allah and the believers but they only deceive themselves, though (they) do not realise it.

10. In their hearts is a disease18 , which has been aggravated by Allah; and for the lies they utter they will incur grievous Punishment.

COMMENTARY

1. These letters and other letters like these appear in the beginning of different Surah (Chapters) Such letters are called .’Muq-attaat (abbreviations or separate letters), These letters are read separately. These letters indicate the special subjects of the Surahs.
On pondering over the subject of this Surah, it is seen that ‘Alif ’ points to Allah and His signs, ‘ Lam’ to’ La-Ilaha-Illallahu’ and ‘Meem’ to three things, viz, (1) to His being the King and Master, (2) to His angels, through whose agency the Quran was revealed to the prophet (p.b.u.h.) and (3) to men of Faith and piety for whom the Quran was revealed as Guidance and as harbinger of glad tidings.These subjects are discussed in this Surah with a particular stress, e.g. the Ayat-al-Kursi (Verse No. 255) is a grand verse in this Surah which is a very clear explanation of ‘Alif ‘ and Lam’, as it starts with the words: “Allah-o-La-Ilaha Illahu.. .” It signifies that’ Alif ’ is the mark of Allah’s oneness, and ‘Lam’ signifies its negative aspect, that is it is the mark of the falsehood of polytheism. Besides, these letters also have a deep relation to the other subjects of the Surah for example the verses of this Surah,Nos. 243, 246 and 258 begin with (Alam) in which three different events have been described. The first event is about the life and death of a group, the second about Taloot and the third about Ibrahim’s presenting the call of the oneness of Allah in the King’s Durbar.
An example of this style of Quran is found in the ‘Zabur’ (psalms) also, for example in Chapter 119 of Zabur, Hebrew letters have been used quite a number of times: verse No 137 of Zabur runs as: ’Sad (Hebrew pronunciation Sad) Righteous art thou o Lord’’ in this verse Alphabet Sad stands for “Sadiq” (Righteous); in verse No. 121 we find “Ain’’ (Hebrew letter ‘Ain’) I have done what is just and right”
In this verse, the letter Ain refers to ‘Adl’ Justice. Similarly, Zabur verse No.73 reads: “Ya’’ (Hebrew pronunciation Yod) ‘Thy hands have made and fashioned me,” In this verse, letter “Ya” points towards “Yad’. which means hand.
For this reason, the addressees of the Quran were not puzzled by these abbreviations or letters, else they would have asked what was the meaning of these letters. As it is such isolated letters by themselves can have no meaning unless accompanied by nouns or verbs. Therefore, it is quite reasonable to say that these letters must have been used only as signs or symbols. The preservation of the Quran, when it was being revealed depended on memorizing and it cannot be denied that for mermorizing the Quranic verses great help could be derived from pointers to specific subjects and the symbolic titles of the Surahs (chapters). This method is also very helpful in identifying the Surahs. That is why the holy Quran adopted this method. Anyway it is not correct to consider these letters as puzzles because Quran is a book of guidance, revealed in Arabic which has depth of meaning but not puzzles. ( See also S. Yunus’ Note 1)

2. For a book to be considered a Divine Book. it is necessary that the book itself and its contents both testity to this fact. Quran claims in unambiguous words that it is a Divine Book. Its contents also clearly show that its words are from Allah, the Lord of all the Worlds. There is not the slightest doubt about it being a Revealed Book. To treat Quran as a creation of the prophet Muhammad (Peace be upon him) who was unlettered (ummi) is quite baseless and extremely unreasonable. It is impossible for an un-lettered man to author a book as grand as the Quran, which contains complete guidance for shaping the human life. Besides it is a challenge of the Quran that a book like it cannot be produced by the combined efforts of the entire mankind and the genii. This challenge of the Quran has not been answered to this day. The great eloquent “ orators and poets who were contemporaries of the Prophet were unable to produce its equal and subsequent generations were also unable to prove the claim of the Quran to be wrong.

3. The meaning of “Quran being guidance” is that the Quran shows the way to reach God, In the complicated ways of life it is the Quran that guides to the right path, and teaches the right attitude about our beliefs, thoughts, morality, dealings and conduct. In the light of this guidance, a man can reach his destiny by treading the right path, provided he studies the Book with an open mind and is prepared to accept the truth by rising above every kind of prejudice.

4. Quran has, at another place (2: 185) spoken of its being “guidance for the people”. The fact is that Quran is guidance from beginning to end and its guidance is for all people, but as with the light of the Sun so with the Quran: the beneficiaries will be only those who keep their eyes open. Only those people can derive benefit from the Quran who have the fear of Allah and the belief of His greatness in their hearts. This natural propensity is referred here as ‘Taqwa. If man has this inner quality, then he can distinguish good from evil and become the seeker of virtue and righteousness. This “taqwa” (fear of Allah) is basically inborn in man but needs nurturing. The Quran promotes and develops it. Those who have lost this natural, inborn capability may therefore not be willing to maintain relations with their Creator and to lead a responsible and moral life; such people cannot derive any benefit from this Guidance. This natural and inborn quality is necessary for receiving guidance. The other qualities that are described in the following verses are the fruits of this basic fear of Allah and acceptance of Guidance.

5. ’Unseen’ here means those realities which are hidden from man’s senses, for example God, Angels, Revelation, Paradise, Hell, etc.
They believe the Unseen” means that they are not slaves to their senses; they accept those facts also which have not been felt or experienced by their senses but of which the prophet of Allah is informing them, to which the human nature and sound intelligence testify. To believe in the Unseen is not a weakness of faith or superstition; through this belief the intelligence and wisdom attain great heights and man’s spirituality is developed and promoted. Those who ensnare themselves within the circle of senses and are not prepared to accept such realities as have not been percieved or experienced by them, have lost the natural capability of rising high in spiritualism. After this, they are unable to understand God or themselves. This deprivation results in their talking senseless things about the purpose of life and its destiny.

6. To believe in a thing means to believe with full confidence and certainty. A person who believes in Allah and in his signs and instructions as revealed in the Quran, (which include believing in the prophethood and the Hereafter), who surrenders himself totally in the way of Allah and who accepts the decisions of Allah with equanimity and pleasure is a Momin, the true faithful.
It may be borne in mind that although the Faith which is confirmed by the sincerity of heart is trustworthy, confirmation of it by tongue is also necessary. That is why the first pillar of Islam is recitation of the ’’word of Evidence”. (Kalma’-i- Shahadat).

7. Here. estabilishing Salat is used against merely offering prayers to emphasise sincerity in prayers. Salat must be offered in a spirit of total surrender, by observing all the essential acts like standing, bowing, prostrating, etc. in a proper manner. It also includes the activity of arranging for congregational prayers, the rows in prayer and observing the right time of Salat. In short, it means offering prayers sincerely with all the necessary covert and overt regulations.

8. ’To spend’ here means spending in the name of Allah, for Allah and for seeking His pleasure. This includes Zakat and all kinds of charities. It is like the admission of the fact that the wealth has been granted by Allah. To offer prayers and spend money for Allah are the basic virtues, which are the source of all righteousness.

9. That is: these people. are above all the group, national, regional, geographical and racial prejudices. They do not discriminate among the Books revealed by God, so that one book is acceptable and the other is not. They accept all the Divine Books as true, whether they might have been revealed to their own prophet or to the prophets of other communities. But those who do not believe in the guidance from Allah, or those who accept the Book which was revealed to the prophet of their own community or race only will not be able to seek guidance from the Quran.
Jews had accepted Torah, the Book which was revealed to prophet Moosa (Moses) as the Divine Book, but they refused to accept as divine books the Bible, which was revealed to prophet Issa (Jesus) and the Quran which was revealed to prophet Muhammad (peace be upon him) Similarly Christians had recognised Torah and the Bible as the Revealed Books, but did not recognise Quran as one. The Quran teaches its followers to Dawatul Qur’an 15 S.2 rise above all prejudices and believe in the Torah, lnjeel (Bible) and the Quran and in all other Books revealed to other prophets as Divine Books.

10. The word’ Aakhirat’ (Hereafter) is used to denote the eternal world in which man will be revived for receiving rewards or punishment for his deeds in this world.
The present world will be brought to an end and Allah will create another world in which He will collect the entire mankind after reviving them so that He may take an account of their deeds in this world and allow the virtuous to enter the paradise and the wrong-doers to be doomed to the hell. This concept of Hereafter and this idea of reward and punishment is totally different from the Hindu belief of ‘rebirth’ or transmigration of soul which is totally denied by the Quranic concenpt of the Hereafter.
The exhortation ‘Believe in the Hereafter’— suggests that there could be many who may have spurious claim to the faith in the Hereafter. The real believers in the Hereafter are those righteous men whose qualities have been described above.

11. There are many who claim to be on guidance. Every person belonging to a particular religious group is in his own opinion on the right path, but in reality only those can be said to be on the right path and true guidance whose qualities have been described here and only they deserve eternal glory.

12. Real Success is not the well-being, in this world. Really successful persons are those who will be successful according to Allah’s decision. For Quran, this is the correct standard of judging success and on this should be based our thoughts and deeds.

13. ”Kufr” or ‘rejecting faith’, means to deny; technically, it means denial of those things which Quran considers essential for belief. This verse refers particularly to those persons who have rejected the Quran as a Revelation from Allah.

14. ’Warning’ here is meant to convey the consequences of rejecting the Faith or the Call of the Quran. As a physician warns a patient about the adverse consequences of not heeding his advice about food and other restrictions, So does a prophet inform the people about the bad effects of rejecting the Faith and sinning. Everyone knows about the fatality of poison, but people are not aware of the disastrous effects of non-belief and sin For this reason, a prophet’s call to his fold takes largely the form of a warning.

15. Here are mentioned those people to whom the truth of Quran was made sufficiently clear, but who on account of their stubborness had refused to accept that truth. They then became so ruthless in their opposition to Truth that they lost all the power of recognising and accepting it subsequently. This fact has been referred to as sealing their hearts and ears. The word ‘seal’ is used here figuratively.
It is made clear that the reason for their not accepting the faith is not that the Truth has not been clearly presented to them: the reason is their own obstinate stance of denying the Truth. They have thus offended the divine law. As a result. they have been deprived of hearing. understanding. and seeing the Truth.
From this it becomes clear that truth can enter a man’s heart or that a man can recognise truth only when be keeps his heart, ears and eyes open.

16. What crime of a man can be greater than the refusal to follow the dictates of his Creator? For this great crime, he richly deserves to receive the severest punishment and not reward.

17. The first group to which reference is made in the earlier verses is the group of the true Faithful. The second group which is referred to in the verse 6 and 7 is the group of rejectors and the third ,group whose qualities are mentioned in verse 8 to 20 is the group of those who claim to be faithful but are not sincere in their faith. It is a pointer towards the group of Jews who had adopted a hypocritical attitude.
From this it becomes clear that sincere faith alone is reliable in the eyes of Allah. A man must believe in Allah and the Hereafter with all his heart and sincerity and must not reject or deny any of His prophets or Books. A mere verbal claim of being faithful or donning the mantle of faithfulness carries no weight with Allah.

18. ‘Disease’ here means insincerity in belief. Aggravation of this disease by Allah’ means that Allah created conditions which made them commit crime after crime as a result of avoiding the demands of truth, and their hypocrisy went on increasing.

11. When they are asked not to make mischief19 on the earth, they say: “We only seek to put things aright”.

12. Beware! definitely they are mischief-makers, but they do not realise it.

13. When they are told to believe in Allah as others believe,20 they say: “Shall we believe as the fools believe?” Surely, they (themselves) are the fools21, but they do not know.

14. When they meet believers they say: “We believe” and when they secretly meet their Satans22 they say: “We are with you; in fact we were only making fun of them.”

15. Allah is making fun of them, and is allowing them (to persist) in their rebellion; (the fact is) they are wandering like blind men.

16. These are the people who have bartered guidance for darkness but their trade was not profitable and they have lost true direction.

17. Their likeness is of a man who has kindled a fire; when his surroundings were lighted, Allah took away their light and left them in darkness so they do not see23.

18. Deaf, dumb and blind, so they will not return24 (to the right path).

19. Or like the rain from the sky in which there are darknesses, thunder and lightning; they put their fingers in their ears on thunderclaps from fear of death; but Allah has completely surrounded the rejectors of Faith.

20. The lightning is about to snatch away their sight; when it shines, they walk in the light, and when darkness falls on them, they stand still25 And if Allah willed, He would take away their faculties of hearing and seeing26, Surely, Allah has power over all things.

19. Opposition to the call of the Holy Quran is referred as mischief on this Earth, because the betterment of the Earth depends on the fact that the Laws and Dictates of its real Creator and Master are followed. This would ensure a peaceful and just system of life in this world and every kind of good can result from such an arrangement. For this reason, the call to the worship of and obedience to the Creator of the Universe and all efforts to build up a social system on this basis is in fact for the betterment of the world. Any act in opposition to such efforts is nothing but mischief and cause of disturbance, and disharmony.
Being unaware of what is conducive and what is detrimental to social well-being, many confuse the constructive and the destructive aspects of the social system.

20. This is an exhortation to believe in Allah in the way in which the Companions of prophet Muhammad (Peace be upon him) had belief in Allah. Sincere faith results in a man’s complete loyalty to Allah and makes him bear hardships and face dangers with equanimity in the way of Allah. The self seekers and opportunists regard such a devotion as folly and insanity. For them wisdom lies in promoting material advancement; for them a mere formal relation with God and his religion is enough.

21. Is it not a folly to claim, on the one hand belief in God and his guidance and on the other hand consider sincere attachment to Him as insanity?

22. Here satans stand for malicious leaders and religious heads.

23. By ‘Kindling a fire’ is meant the light of revelation. It is an apt simile. when the faithful slaves of Allah spread the light of the Quran, only such persons could discern the right path in that light who were gifted with sight (the inner sense). Those who were blind (in intellect) could not benefit from this light.
Taking away the light, means taking away their capacity to discern. This means that Allah did not grant the power of perceiving the truth to those who were not seeking it sincerely. Such people could not derive any benefit from the light of the Quran.

24. It means that they have been deprived of the capacity to hear, speak and see the truth. These people therefore cannot be expected to follow the path of guidance lighted by the Quran. This refers to the hypocrites who claimed to be Muslims for the sake of convenience but who completely rejected faith in their hearts.

25. This is the second example of those hypocrites who were in doubt and did not believe in accepting a Faith which required them to offer sacrifices.
In this simile, rain is symbolic of Revelation from Allah which was coming from the sky and was a great boon to mankind, Thunder and lightning are the warnings of the Quran and darknesses mean the difficulties in the path of the Truth. Their walking while the lightning shone and their standing still when there was darkness is meant to convey their wonderment and baffled state. The light of the Quran dazzled their eyes and they were baffled and did not know what to do.
If the lightning is to fall, putting fingers in one’s ears is not going to help in any way, It is like closing one’s eyes when one sees a lion attacking oneself It is obvious that it will not ward off the attack. Similar is the case of the disbelievers who disliked the Quran’s warnings.

26. This means Allah has not snatched away totally the faculties of hearing and seeing of this second group (of hypocrites) and therefore they have not been completely deprived of accepting the Truth.

21. Oh People: Worship27 your Lord who has created you and those who were (born) before you28 so that you may save yourself (from Hell).

22. It is He who has made the earth your floor and the sky your roof, who sends down rain from the sky, from which He provides fruits for your sustenance. So do not set up equals to rank with Allah29 , when you know (the truth),

23. If you are in doubt about the Book which We have revealed to our slave, then produce a Surah like this, and call all your supporters, except Allah, if you are truthful30.

24. But if you cannot do this and surely you will not, then fear that fire whose fuel will be men and stones31 and which has been prepared for those who reject Faith.

25. And (O Prophet !) give good tidings to those who believe and who are righteous in their deeds that for them there are gardens32. beneath which flow rivers. Everytime they will be given the fruits to eat, they will say: These are the same fruits we had been given before (in the world)” and they will be given similar fruits33 .There will also be purified spouses for them in the gardens and they will live there eternally.

26. Allah does not feel shy of using similes of the lowly things, be it a mosquito or a still lower being34 Those who are believers know that it is truth from their Lord. But those who are rejectors of Faith, they say: “What does Allah mean by such a simile? ” (Thus) By this He causes many to stray and many He leads to the right path, and He does not cause to stray except those who are transgressors35.

27. Those who break Allah’s Covenant after agreeing to abide by it, and who tear asunder what Allah had ordered to be joined36 and do mischief on the earth, these are the people to be in loss.

27. This is the real call of Islam, which is addressed to the entire mankind. The call is that men must worship and obey Allah, who is the Creator, Master and Sustainer of all.
There are those who admit that Allah alone is worthy of being worshipped and yet worship other imaginary gods or include these gods in their worship of Allah. Such people do not really worship Allah. If they are sincere, they ought to worship Allah alone as taught by the Quran, and not include any other god or saint as worthy of being worshipped.

28. It points to the fact that some people consider their progenitors as partners in godship with Allah. They forget that it is Allah who has created their progenitors and that to consider them as partners with Allah and to worship them is therefore totally absurd. The one who deserves to be worshipped is Allah alone, who is the Creator of all including their progenitors.

29. Arabs of those days admitted that every thing was done by Allah. Yet, they included others as partners of Allah. The Qur’an addresses these people rhetorically: why do they consider others who have no share in creation as partners of Allah after admitting that every thing is done by Allah alone? This is really an invitation to accept monotheism pure and simple. Brief arguments are added here in favour of God’s oneness.

30. There is a challenge thrown to those who doubt that the Qur’an is the word of Allah. The challenge is for those who consider Muhammad (peace be upon him) to be really the author of the Qur’an. They are challenged to produce but one surah like that of the Qur’an. This challenge has not been met to this day. And this should not be surprising. There are many reasons for the unique greatness and grandeur of the Qur’an. It is most eloquent and appealing in style. Its diction is superb, each word perfectly fitted as a pearl in an inimitable necklace. Its teachings strike the right chords in the heart, and perfectly harmonise with man’s deepest craving, the best prescription for the purification of the soul, the noblest directions for man to enable him to reach the zenith of moral behaviour and good conduct. It presents a complete system for ordering individual and social human life and contains the most , suitable solution for the problems of life and conduct. It lays bare the mysteries of the universe and the secrets of the metaphysical realities. It is the source of authentic knowledge about the Creator and about what is divine and not a handiwork of any man. No man can produce a book of such excellence. All the men of the world pooling all their talents and resources cannot and in fact could not produce its equal. The challenge therefore is meant to convince men that they should believe in the Qur’an and its messenger prophet Muhammad (peace be upon him).

31. This refers to the stones which are worshipped. Those people will be the fuel of Hell who reject faith and consider others as partners of Allah. The stone images which are worshipped will also be fuel of Hell so that the worshippers may know what has befallen those on whom they were showering offerings and gifts for propitiating them and how they have become the cause of their doom.

32. These are the Gardens of Paradise which will be allotted to the Faithful.

33. The fruits in the paradise will be similar in shape to the fruits of this world but in their taste they will be much superior.

34. If facts are explained with the help of examples and simile they are easily understood. Therefore, the use of simile and examples is the speciality of the literature of the wise. Explaining the helplessness of the stone-gods the Qur’an gives the example that even if a fly takes away anything from them, they are unable to do anything against the fly. The non-believers criticised the use of such examples. The Qur’an answers this criticism in this verse.

35. “Fasiq” means disobedient. There are various degrees of disobedience. Here this word’ is used to refer to the case of that great disobedience which is incompatible with the observance of faith.

36. This mean cutting the relation of kinship with mankind. A person who cuts this relationship, strikes at the root of the society. It is, therefore considered to be an act of great sin and a cause of mischief.

28. How can you reject37 the belief in Allah, seeing that you were without life and He gave you life ? He will again cause you to die and will bring you to life again38 And then to Him will you return.

29. It is He who has created for you all the things which are on the earth. Then He turned to the Heaven and fashioned it as seven Heavens,39 And He has knowledge of all things.

30. And (Recall) when your Lord said to the angels40 : “I am going to place a khalifa (ruler)41 on the earth”. They said: “Will you place therein one who will make mischief and shed blood42 while we say hymns in your praise and glorify your sanctity?” He said : “Surely, I know what you do not know43 .”

31. And He taught Adam all the names44 , then placed them before the angels, saying: “Tell me the names of these if you are truthful45 .”

32. They replied: “Glory to you ! We have no knowledge but what you have taught us. undoubtedly, You are the Knower, the Wise.”

33. He said: “O Adam, Inform them of their names” And when he had informed them of their names46, He said: “Did I not tell you that I alone know the secrets of the heavens and the earth, and I know what you disclose and what you were hiding”.

34. And (Recall) when We said to the angels : “Bow down to Adam, and they bowed down47 ; except Iblis48 (Devil) ; he refused through vanity; he became one of the in- fidels49 ”.

35. And We said: “O Adam ! Live you and your wife in the Paradise50, and eat freely of the bountiful things as and when you like, but do not go near this tree51 , lest you may find yourselves among the wrongdoers.

37. To deny Allah’s attributes is equivalent to denying his existenece. One must believe duly in His attributes as His alone and worship worthy: His omnipotence, omniscience and so on. Without this, the claim to belief in Allah has no meaning or value.

38.This means that giving life, causing death, and bringing to life again are not the acts of any other gods or goddesses, but all these things are within the power of Allah Then how do people act ungratefully? In this verse the call is to accept the belief in the Hereafter.

39. This points to the fact that Allah has created not only firmaments and stars which can be discerned with our eyes but also the worlds beyond the stars.

40. The word used is ‘Malaika’ which is the plural of the word’ Malak’, which means messenger. In Urdu it is called ‘Farishta and in English’ Angel’
Angels are the rational beings created by Allah. They are endowed with virtuous and excellent qualities. They execute the orders of Allah in the Universe. They never disobey his orders, whatever order is given to them is order, whatever order is given to them is obeyed by them. They bring Allah’s messages (Revelation) to his prophets. They keep a record of men’s deeds. The act of taking away men’s souls is performed by them when ordered by Allah.

41. The word used here is ‘Khalifa’ (Caliph), which means ruler The idea of making Man as ruler in this world is to give limited powers and authority to men in this world and then to test them whether they use these powers and authority as desired by the Lord or use them for their selfish ends and become gods themselves.
This verse answers the basic question about the status of man in this world Man’s conduct and its fruits depend upon the answer to this question some think themselves free, autonomous and therefore do not consider themselves answerable to anyone. Such men give up their status as ruler answerable to God and arrogate petty god ships themselves. Their unrestrained conduct, their disregard for any duty towards their fellow-beings and their freedom from checks of conscience lead them to egotism and self-seeking. They are instruments of mischief, injustice and disharmony The Quran settles the question of man’s status in the scheme of things by revealing that he is ruler answerable to God. He has no power and authority in his own right. His power and authority are given to him by Allah for employing them righteously in the way of Allah. Acceptance of this answer leads to an entirely different sort of living and conduct. Following Allah’s laws and commands concerning individual and social life ensures peace, justice and fairplay. On the other hand, those who make their personal aggrandizement and self seeking the sole object of their conduct ’spell’ nothing but corruption, oppression and imbalance in society.

42. The angels feared that it would be difficult for man to use rightly the power and authority to be given to him. They feared that man would go astray with these powers and might use them so irresponsibly as to create disturbance, mischief and even bloodshed.

43. Allah replies to the misgivings of the angels by saying that they (the angels) did not know Allah’s scheme in making man ruler on earth. The angels had but one side of the picture before them. Once they know the whole picture they will realise the wisdom of Allah.

44. Here ‘names’ refer to the names of the progeny of Adam, especially the names of those who will do full justice to the responsibility as the ‘ruler’ by rightly using the powers and authority vested in them by Allah. This means that right from the beginning Adam was introduced to his progeny and this thing was particularly brought forth that from amongst the descendants of Adam there will be such personalities as will render valuable service on this earth: these will be like the most fragrant flowers of the earth on account of their great deeds.

45. The angels had expressed fear that man with the power given by Allah would only do mischief on the earth. Are they justified in their fear? Allah non-pulsed them by asking whether these names (of the righteous ones) were names of those who would do mischief on the earth. This was enough to silence them.

46. That is: Adam on the basis of the knowledge imparted to him by Allah disclosed that these virtuous men will be among his descendants, who will be loyal slaves to Allah and who will stake their lives in establishing peace and justice on the earth.
This aspect of the scheme of making man Khalifa was concealed from the angels. Allah tested the angels and informed them through Adam of this positive aspect of the scheme. This brings the following to light:
(a) Man was created for the most excellent purpose. The idea was to select from the battleground of evil and virtue those persons who possessed excellent virtuous qualities.
(b) Allah wants to pick out gems to bless them with the endless bounties from amongst the human beings so that their permanent abode will be paradise.
(c) If only a few aspects of Allah’s scheme are kept before our eyes, then we can form a wrong opinion about His scheme. But if the whole scheme is considered, which can be understood only if disclosed by Allah then the main purpose of this scheme can be understood.
(d) Those people, who do not try to understand Allah’s scheme that lies behind the creation of Man, are unable to comprehend the true status of Man in this world and are apt to misjudge the purpose of human life.
(e) Allah is knower and wise, therefore non of his works is without wisdom. If to a man’s defective vision and understanding any of His work appears to be defective, he should not make it a target of his objection, but should blame it on his own defective understanding.
( f ) Angels who are very close slaves to Allah had also erred, which only goes to prove that they are not infallible, which is a divine quality. Only Allah is free from all defects.
(g) The world’s correct and proper administration and management and the establishment of peace and justice in the world depends upon mans using the power and authority given to him by Allah as a sacred trust from Allah and using it according to His instructions and commands.

47. The order to bow down to Adam was as a mark of respect to Adam. It was given as a test of the angels. The creatures made from the light (angels) were asked to bow down before the creature made from the dust (Adam), so that it could be tested whether the angels would or would not follow the order. They obeyed the divine order and came out successful.
There was no aspect of ‘Shirk’ in worshipping any being other than Allah in the angels’ bowing down to Adam, as there was no conception of Adam as god and as it was done in obedience to Allah’s command.
It also establishes that by ordering the angels to bow down to man, Allah has raised the status of man. It is then very degrading for man to bow down before bricks and stones.

48. lblis is the name of Satan. He was a genie. Allah had commanded lblis also along with the other angels to bow down to Adam but he refused.

49. This explains the fact about the rejection of Faith, i.e. to refuse to obey any command of Allah on account of pride is rejection of Faith and Satan was guilty of this sin although Satan did not deny the existence of Allah.

50. This was a temporary paradise (Garden) in which Adam and Eve were allowed to stay as a test so that they may be made to feel that the deserving place for them to live is paradise alone and if they are misled by Satan, then they will deprive themselves of paradise.

51. Qur’an does not state what kind of tree it was or what fruits it bore nor does any of the Hadith mention the kind to which this tree belonged. It is therefore futile to enter into any controversy about the fruit which was prohibited. The main point in prohibiting Adam from eating this fruit was to test him as to how far he and his wife would observe the Divine command in the face of the temptations provided by the Satan. For this purpose, selection of any tree was good enough.
But Satan caused them to slip there from and to be expelled from the happy state in which they were; and We said: Go down, you are enemies of one another ; there will be for you on earth a habitation and provision for a time. Then Adam learnt from his Lord a few words (of repentance) and He accepted his repentance. Surely, He is the Relenting and Most Merciful. (Al-Quran)

36. But Satan caused them to slip52 there from and to be expelled from the happy state in which they were; and We said: Go down, you are enemies of one another53 ; there will be for you on earth a habitation and provision for a time.

37. Then Adam learnt from his Lord a few words (of repentance) and He accepted his repentance54. Surely, He is the Relenting and Most Merciful.

38. We said: “Go down, all of you from here55; and when, as is sure, there comes a Guidance56 from me whosoever follows my guidance there shall come to them no fear and no grief57 .

39. But those who reject Faith and belie Our Signs58 , they are companion of the fire and will live there in eternally.

40. O Children of Israel59 ! Recall the favour60 which I bestowed on you and fulfil your Covenant61 with Me; I will fulfil My Covenant with you and fear62 none but Me.

41. And believe in what I reveal, confirming63 the Revelation which is with you and be not the first to disbelieve in it and sell not my Signs for a small price64 and fear Me and Me alone.

42. Confound not the truth with falsehood nor conceal the truth, when you know it.

43. Establish Salat (Prayers)65 and give Zakat (Poor-rate) and bow down (Ruku) your heads with those who bow down (in worship)66 .

44. Do you enjoin right conduct on the people and forget to practise it yourselves and you read the Divine Book! Will you not understand?

45. Seek help in patience and prayers; it is indeed hard except for those who are humble67 .

52. Quran explains that indiscretion was committed by both Adam and Eve who fell a prey to the designs of the misguiding satan. It is wrong therefore to accuse Eve of misleading Adam.

53. This means that Satan and man are enemies of each other.

54. When Adam realized that he has committed a blunder, he did not find adequate words to express his sense of repentance. Allah took pity on him and caused Him to know suitable words for expressing repentance and for seeking Allah’s pardon. Satan did not regret his disobedience and remained obstinate but Adam was sorry for his error. When a slave commits some fault and feels sorry and repents for it and turns to Allah for pardon, then Allah forgives him and accepts his repentance and bestows his mercy upon him.

55. Sending down on earth was not by way of punishment as Allah had forgiven Adam and accepted his repentance. This refutes the belief that Man is born in sin. Since Man was created Khalifa on this earth, Adam was sent down on earth to fulfil this purpose.

56. Adam’s error discloses the weakness of human nature and thus proves that Man is in need of Allah’s guidance.
Allah has made prophethood a medium for this guidance. He does not send his guidance to every man directly but He selects prophets for this purpose and reveals His guidance to them, who communicate it to the general mankind.
Allah wants to test men by sending them in this world. He wants to see who accepts His guidance and uses powers given by Him according to His pleasure and who rejects it and acts according to his own sweet will and thus acts as a false god.

57. That is neither grief from the past nor danger from the future. This refers to paradise where there will be no grief and no danger from anything.

58. The word “Aayaat” is used, which means Signs or Symbols. This refers to signs and symbols of Allah’s Unity and Lordship, His Mightiness and Wisdom, which are manifest in the soul of man. Besides, this word is also used for the miracles performed by the prophets, as also for the verses of the holy Quran which are in themselves so convincing that they are a proof of their Own divine origin.

59. Israel is another name of Yaqoob who was a prophet and was the grandson of Ibrahim. His race (descendants) is called Bani Israel (Children of Israel). Ibrahim was a great leader of men and was a highly respected prophet, from whose progeny Allah raised a series of prophets. Ibrahim had two sons, Ismail and Ishaq. The line of descendants which started from Ismail was Called ‘Bani Ismail, i.e. Children of Ismail. The Arabs of Macca belonged to a branch of Bani Ismail. Muhammad (p.b.u.h.) was born in a tribe of Quraish of this branch.
The second branch of the descendants started from Yaqoob (Jacob), son of Ishaq. This branch was .called Bani (or Bene)Israel. Their original native place was Palestine. In the race of Bani Israel highly respected prophets like Moosa (Moses), Dawood (David), Sulaiman (Soloman), and Issa (Jesus) were born.
The religion which Bani Israel received as their heritage from Ibrahim was the religion of Islam. Moosa to whom Torah was revealed, had also presented Islam to his followers. But later on his followers mutilated this religion and converted it into Judaism. Subsequently Bani Israel came to be called Jews, although their original religion was Islam. Here Quran is reminding them of the true position and recounting their crimes, so that they may take a warning and return to the original and pure religion Islam. and accept the call of Quran which is the real call towards the true religion, Islam.

60. Favour means that reward which Allah had granted to Bani Israel in the world’s leadership, so that they might lead the People of the world towards Islam.

61. Covenant with Allah means Allah’s Shariah or laws, which is really a contract or agreement between Allah and his slaves. But here a reference is specially made to that covenant which was agreed upon by Bani Israel in the time of Moosa. This covenant is mentioned in Torah in these words:
“I will raise up for them a prophet like you from among their brethren and I will put my words in his mouth and he shall speak to them all that I command him. And whoever will not give heed to my words which he shall speak in my name I myself will require it of him, (Deuteronomy 18: 18,19).
By reminding them of this covenant, Qur’an demands them to accept the prophethood of Muhammad Sallallahu alaihi wasallam.

62. This refers to the fact that no fear should come in the way of accepting Muhammad (p.b.u.h.) as the prophet of Allah and believing in his call. The concept of the grandeur and greatness of Allah should over come all fears and exigencies.

63. Quran confirms that the Torah and Injeel (Original Gospel) are Divine Books revealed by Allah. It does not question the original Torah and Gospel. It rejects those changes and alterations which people have effected in them subsequently.
This is a strong and irrefutable argument inviting Bani Israel to be the first to believe in prophet Muhammad (p.b.u.h.) and the Quran. Torah contains prophecies about prophet Muhammad. (p.b.u.h.) For a believer in Torah the appearance of prophet Muhammad.(p.b.u.h.) and the revelation of Quran are really the proofs of the truth of the prophecies contained in Torah. Quran is thus confirming the truth of the prophecies of Torah on the one hand and supplying the inescapable conclusion on the other hand that Quran and its messenger must be believed in wholeheartedly.

64. That is do not sacrifice the commands of Allah for the wordly benefits and expediencies. However great the worldly benefits may be, they are very low compared to the benefits in the Hereafter. The man who prefers worldly benefits to the commands of Allah is accepting a very lowly thing in exchange for a highly valued and excellent thing.

65. (Salat) i.e. prayer and Zakat (Poor-rate) are the most important pillars of Islam. They were present in the Shariah of Bani Israel also but the Bani Israel gave them up in practice.

66. ‘Ruku’ means bending down and ‘Ruku’ in Salat means bending down in a particular manner in prayer, keeping hands on the knees. The reference to bend down with those who are bending down means offering prayers in congregation. While offering paryers in congregation in mosques, the rich and poor, high and low stand side by side, which creates a special atmosphere of humility before Allah. Such a congregation enhances the glory of mosques. Besides, it creates the noble feeling of human brotherhood and equality. Jews, particularly the rich among them, abandoned congregational prayers in their mosques considering it below their dignity. They are therefore addressed here in particular and asked to offer prayers with others in congregation.

67. The man who does not feel the desire to stand before Allah in prayers out of fear of Allah finds it a trouble to offer Salat. But those who tremble with His awe and the thought of appearing before Allah in the Hereafter, find Salat as the most desired and enjoyable experience.
In the ayah direction is given to take help from patience and salat. This help is to be sought to fulfil the covenant of obedience made with Allah. It means that internal strength required to fulfil the covenant of obedience made with Allah and to live the life of dutifulness to Him can be achieved by patience and salat. Patience means to keep oneself away from evil desires. So long as man does not control his desires, he cannot lead the life of obedience and dutifulness because in the path of Allah’s obedience desires and passions place obstructions at every step. Another thing which is needed is salat (prayer),for salat makes strong the relationship of the slave with God, provides the best training for the inner self and nurtures the human soul. Thus the strength which is obtained by man from the salat becomes his helper in the path of his obedience and worship of his God.
O Children of Israel ! Recall My favour which was bestowed on you and the fact that I had given you preference over all (the communities) of the world. And guard yourselves against the day when no soul will avail another, when no intercession will be accepted from it nor will any compensation be taken from it nor will they be helped. (Al-Quran)

46. Those who bear in mind that they have to meet their Lord and that they have to return to Him.

47. O Children of Israel ! Recall68 My favour which was bestowed on you and the fact that I had given you preference69 over all (the communities) of the world.

48. And guard yourselves against the day when no soul will avail another, when no intercession will be accepted from it nor will any compensation be taken from it nor will they be helped.

49. And (recall) when We delivered you from the people of Pharaoh, who had subjected you to dreadful torment, slaying your sons and sparing your women. That was a tremendous trial from your Lord.

50. And (recall) when We split the sea for you and rescued you and drowned the folk of the Pharaoh while you were looking on.

51. And (recall) when we appointed70 forty nights (of solitude) for Moosa, (Moses) you took the calf71 in his absence (for worship) and thus committed a (grievous) wrong.

52. Even then, we pardoned you so that you might be grateful.

53. And (recall) when We gave to Moosa the scripture and Furqan (the Criterion72 of right and wrong) so that you might be rightly guided.

54. And (recall) when Moosa said to his people “You have indeed wronged yourselves by your worship of the calf, so turn in repentance to your Maker and kill73 (the guilty) yourselves. That will be better74 for you in the sight of your Maker. Then He accepted your repentance. Indeed He is Relenting, the Most Merciful.

68. Here a reference is made to the important events in the history of the Bani Israel. They were fully aware of these events. The idea was to show that on the one hand Allah had bestowed great favours on this community while on the other these people acted so ungratefully that finally they were condemned by Allah.

69. By giving them Scripture and Guidance Allah had favoured the Bani Israel with the leadership of the nations of the world so that they might present the call of the true religion to the whole world.

70. In the Desert of Sinai Allah had called Moosa on the Mountain Sinai for 40 days and nights so that he may be given the laws of shariah.

71. Cow-worship was customary in Egypt. The Bani Israel too got infected with the malady worshipping the calf is mentioned in the old Testament: “They have made for themselves a molten calf and have worshipped it and sacrificed to it and said there are your gods, Israel, who brought you up out of the land of Egypt. (‘Exodus 32: 8.)

72. Furqan is a quality of Torah. In other words the essential feature of Torah was that it discriminated between good and evil. It served as a criterion of good and evil for the believers and helped them to desist from doing wrong in their dealings.

73. This was the punishment given to them for worshipping the calf. Those who had not committed the sin of “Shirk” (worshipping calf etc.) were commanded to kill with their own hands those who had turned non-believers by worshipping the calf. The Torah says: “And the sons of Levi did according to the word of Moses and there fell of the people that day about three thousand men.” (Exodus 32:28) This shows that Shirk (Worshipping other beings than Allah) is the greatest sin in Islam and its punishment is also very severe.

74. That is: such a deterrent punishment was absolutely necessary for keeping the society’s belief in the Unity of Allah steadfast. Leniency in dealing with the sin of “Shirk” (Polytheism) would result in laxity in the belief and would lead to all kinds of corruption in the activities of the entire community.

55. And (recall) you said: “O Moosa ! We will not believe in you unless we see Allah openly”, then you were dazed with thunder and lightning while you merely looked on75

56. Then We revived you after your death, so that you might be grateful.

57. And We caused the clouds to give you shade and send down to you Manna and Salwa76 saying: “Eat of the good and clean things we have provided for you.” But, (by what they did) they did not harm us; they harmed themselves.

58. “And (recall) when We said: “Enter this town77 and eat there freely as you wish, and enter the gate78 bowing down and saying Hittatun79 (implying Pardon) We will forgive you, your sins and will increase the reward of the right-doers”

59. But the transgressors changed the word that had been told to them for another. So we sent down upon the transgressors chastisement from the heavens for their evil doing.

60. And (recall) when Moosa prayed80 for water for his people; We said: “Strike the rock with your staff”. And from there gushed forth twelve springs81 . So each group knew its own drinking place. Eat and drink of that which Allah has provided and do not act corruptly, spreading mischief on the earth.

61. And (recall) when you said :” O Moosa! We cannot endure one kind of food (always) : so beseech your Lord on our behalf to produce for us of what the earth grows, its vegetables, cucumbers, its garlic, lentils, and onions.” He said: “Will you exchange the higher for the lower82 ? Go down to any town and you will find all that you want.” Humiliation and degradation were then stamped on them and they drew on themselves the wrath of Allah. That was because they went on rejecting the signs of Allah and killing83 the prophets without just cause. That was (the consequence) of their disobedience and transgression84 .

75. They were unable to accept that Allah spoke to Moosa and gave His commandments to him. They demanded to see him speaking with Allah before accepting his statement. This was merely an excuse for not accepting since they had seen open signs from Allah, which were shown by Moosa. That is why Allah punished them for their new excuse. According to the old Testament, there were 70 men who had accompanied Moosa to the Mount Sinai.

76. After the exodus from Egypt, Bani Israel had stayed in the Sinai Desert. Allah had provided them with the shade of clouds for protecting them from the sun and provided them with “Manna’ and Salwa” for protecting them from starvation. ‘Manna’ was something like gum which fell from above like dew and got frozen. It was round shaped like the coriander seeds and was collected by Bani Israel. It served them as bread. Salwa was a bird like quail. They used to fly in flocks and Bani Israel could easily hunt them. Torah says:
And the Lord said to Moses I have heard the murmurings of the People of Israel say to them, ‘At twilight you shall eat flesh and in the morning you shall be filled with bread, then you shall know that I am the Lord your God.’ In the evening quails came up and covered the camp and in the morning dew lay round about the camp. “(Exodus 17:-11-13)
These provisions were in such abundance that the entire community could feed on them.

77. By the town is probably meant the Palestinian township Eriha. This town was first occupied by Bani Israel.

78. The gate here refers to the gate of the township. So when the town is conquered, do not enter it with pride but with humility, bowing your heads before Allah and seeking pardon for your sins.
When materialists conquer a country, their heads are raised with pride and they fill the earth with tyranny and oppression. Contrary to this, the teaching of Islam is that when Muslims are to enter any country as conquerors they should not follow the practice of tyrants and vain warriors but they should adopt the attitude of humility before Allah and should seek His pardon for their sins. This attitude and thinking will keep them away from all sorts of excesses and tyranny.

79. To say “Hittatun” signifies entering with a sense of humility and seeking pardon from Allah.

80. From Torah it is seen that this prayer was offered ‘in the Desert Sinai and springs of water gushed from the rock when struck by the staff. (Vide Numbers, Chapter 20)

81. There were twelve tribes in Bani Israel and Allah also provided twelve springs. In this way each tribe had its own drinking-place. There was therefore no cause for dispute in the matter of drinking water. Such an arrangement of drinking water was great favour done by Allah to the people of Bani Israel.

82. Quran is here inviting them to consider the noble ideals for which they were staying in the desert. Formerly, they were insignificant slaves of the Pharaohs(of Egypt). They were now free from the degrading yoke of the ferocious pharaohs and the ignominy of infidelity and polytheism. They were getting Manna and Salwa along with the gift of freedom from slavery and infidelity. Should they not value this freedom more than anything else? Was their desire for their cherished food so important that they could not do with simple food for some time? It is for them to decide whether it was better to have simple and ordinary food with dignity and selfrespect than those lavish dishes which were polluted with the filth of human slavery and ‘shirk’

83. Among the prophets who were slain by the jews were prophet Zakaria and prophet Yahya. Prophet Yahya was killed by the order of Herod, king of Judah and his severed head was presented on a platter to the King’s beloved.
A conspiracy was also hatched for putting prophet Issa (Jesus) to gallows but Allah saved him from their treachery.

84. That is: they did not care for the command of Allah and disobeyed them shame- lessly.

62. Those who believe85 and those who are Jews and Christians and Sabians86 and whosoever believe in Allah and the Last Day and act righteously, surely their reward is with their Lord and there will come no fear upon them nor will they grieve87.

63. And (recall) O, Children of Israel ! when We made a covenant88 with you and caused the Mount (Sinai) to tower above you, (saying) : “Hold fast that (book) which we have given you and remember (and recite) what is in it, so that you may be spared from Allah’s wrath.”

64. Then you turned away (from your covenant) and had it not been for the Grace and Mercy of Allah to you, you would have been among the losers.

65. (And) you know well of those of you who broke the Sabbath89 and were thus guilty of excess90, (and) how We said to them: “Be contemptible and despised apes.”

66. So we made it a bitter example for their own time as well as for the posterity and a lesson for those who fear Allah.

67. And (recall) when Moosa said to his people: “Allah commands you to slaughter a cow.” They said: “Do you make fun of us?” Moosa said: “God save me from being an ignorant (fool).”

68. They said: “Pray for us to your Lord that He may make clear to us what cow it would be.” Moosa answered: “He says that the cow should not be old nor too young but of middling age; so do that which you are commanded.”

69. They said: “Pray for us to your Lord that He may make clear to us of what colour it should be.” Moosa answered: “He says: ‘A yellow coloured cow, (a cow of ) such bright colour that it pleases the onlookers.”

85. Means the group of Muslims.

86. Sabians were a sect among the people with Scripture, who believed in the Divine Book, Zabur. This community is now extinct.

87. The meaning of the verse is very clear in this context. It is to dispel a misconception of the Jews. The Jews believed themselves to be a blessed people who were assured of salvation. Quran rejects this claim categorically and stresses that salvation does not depend on one’s status, family, group or community but on virtue.
Another very important point must be made clear here. It would be wrong to interpret the verse as implying that salvation depends upon virtuous conduct alone.
According to such a view, one who observed one’s own religion, believed in Allah and the Hereafter and was righteous in deeds deserved salvation. This interpretation, however is farthest from the teaching of the Quran and amounts to introducing an unjustifiable change in it. In this verse the details of true belief, faith and righteous conduct are not being explained at all they are mentioned in other places in the Quran. Allah recognises no belief or faith which does not accept that prophet Muhammad (P.b.u.h.) is the last prophet of Allah and Quran is His only true (Undistorted) Book. Without this belief, righteous conduct is of no avail because righteousness itself is determined by the observance of Muhammad’s shariah. (p.b.u.h.) Quran is replete with such teachings for example, Surah-Al-Baqarah has this as the central theme: it invites people to believe in the revelation of the Quran and the prophethood of Muhammad (p.b.u.h.) This point is repeatedly stressed in many places in the Quran. Allah says.
With Allah, the accepted religion is Islam’ (Aale-Imran, 19).
’Any person who will seek any religion other than Islam, it will not be accepted and he will be among the losers in the Hereafter.” (Aale-Imran, 85).

88. Refers to the Covenant for following Torah, which was taken from the Bani Israel in the valley of Mount Sinai. At that time a great earthquake shook the mountain as if it was about to fall on them. This was the great manifestation of Allah’s might and power so that the Bani Israel may remember with what great Being they were making covenant and that any breach of this Covenant can bring His wrath on them.

89. Sabbath or Saturday was fixed for the Bani Israel for prayers. On that day, hunting was forbidden but under one pretext or the other, they excused themselves and ignored the Covenant.

90. This is an example of how Bani Israel were seeking excuses to avoid following the laws of their own Shariah.

70. They said: “Pray for us to your Lord that He may make very clear to us what cow it is, since we are in doubt about the selection of the cow; if Allah wills, we may be led aright.”

71. Moosa answered: “He says: ‘ A cow that has not been yoked nor used for tilling the soil or watering fields, (one which is) sound and without blemish.’91 “They said: “Now you have brought the truth.92 “ Then they slaughtered the cow, though they did not seem willing to do it.

72. And (recall) when you slew a man and began to accuse each other, and Allah was to bring forth what you were hiding.

73. So We said: “Strike93 the dead body with a piece of the cow.” Thus Allah brings the dead to life and shows you His signs, so that you may understand.94 “

74. But even after all that your hearts were hardened and became as stones, nay harder than stones. For indeed there are stones from which rivers gush forth and stones which split asunder so that water flows from them95 And indeed there are stones which fall down for the fear of Allah. Allah is not unaware of what you do.

75. Do you (O men of faith!) still hope that these (people) will believe you when you are aware that a group of them has heard the word of Allah and has been deliberately changing96 (and thus distorting) it after having (clearly) understood it.

76. And when they meet men of faith, they say, “We believe.” But when they meet one another in private they say, “Will you disclose to them (the men of faith) what Allah has revealed to you (already) so that they may present it as their evidence97 against you before your Lord? Do you not understand?”

91. Allah had commanded them to sacrifice a cow. Sacrificing an average type of cow would have served the purpose. But by putting question after question they narrowed the limits of Shariah on themselves.

92. In those days the cow of these qualities used to be reserved for worshipping. Therefore, a cow of these qualities was purposely commanded for sacrifice so that the people of Bani Israel who contracted the disease of cow-worship while staying in Egypt may be cured of this disease and may be able to show by their action that they do not consider any body or person besides Allah worthy of worship. In the existing Torah the original command of sacrificing cow is there but there are no details:-
“Now the Lord said to Moses and to Aaron, this is the statute of the law which the Lord has commanded: Tell the people of Israel to bring you a red heifer without defect in which there is no blemish and upon which a yoke has never come. And you shall give her to Eleazar the priest and she shall be taken outside the camp and slaughtered before him. (Number —19:1-3)

93. This refers to an event of Qassama’. The dead body of a murdered man was found in a field and the murderer was unknown They were blaming one another. In this connection, the method of Shariah was fixed in this manner; that affidavits were to be taken from the near people that they neither murdered the man nor did they see the murder being committed. To ensure the sincerity of the affidavits, the sacrifice of a cow was ordered so that the person giving their statements on oath may wash their hands with the cow’s blood. The Bani Israel were commanded to sacrifice a cow on this occasion. The idea was to reform the tendency of cow-worship and secondly to introduce the system of taking affidavit on oaths for settling disputes regarding murder.

94 . The command was to strike the dead body with a part of the cow which was sacrificed. Allah brought to life’ the murdered man, who gave out the name of his murderer. This was the display of Allah’s special sign. This also showed that by sacrificing a cow no disaster took place. On the contrary sacrificing a cow proved beneficial.

95. That is: a stone or rock which is hard has this quality in it that it gives forth water from within itself, but a man’s heart bereft of Allah’s fear, becomes so hard that no softness remains in it. That is why people who go on committing sin without caring for Allah’s wrath cannot be reformed by anybody.

96.There were different forms of changes or distortions which some people with Scriptures had made in Allah’s words. One form was that they used to add something of their own in the Divine text. For example, they had falsely imputed to the Lord that He had created the Universe in six days and rested on the seventh day. (Old Testament Exodus, 31 : 17) May Allah save us from this. Similarly, they falsely accused Aaron that he made the statue of the calf. (Exodus, Chapters 31, 32). The second form was that they used to interpret it wrongfully in the way they liked. The third form was that they used to distort the shape of the words e. g. Marwha, the name of a hillock in Makkah, was changed to Mowra or Murya, so that its identity may be confused and Makkah may not get the honour which is its due. And the fourth form of change in the words of the Lord was to translate the words in a way that is totally contrary to the context. Such changes are a part of the present day Torah and Gospel; these Books are not now available in their original form. The people of these Books have mixed up their own explanations and interpretations with the words of the Lord and presented the entire work as words of Allah.

97. Jews used to say among themselves that they should not reveal the prophecies of the Torah about the coming of the prophet Muhammad (p.b.u.h.) before Muslims, otherwise Muslims will bring forth this evidence against the Jews before Allah on the day of Judgement.

77. Are they not aware then that Allah knows what they conceal and what they proclaim?

78. And among them are illiterate98 people who do not know the scripture but see (in it their own) desires;99they merely guess.

79. So woe to those who write100 the Book with their hands and then say: “This is from Allah,” in order to buy some small gain101 with that. Woe102 to them for what they earn thereby.

80. And they say: “The fire will not touch us, but for a certain number of days.”103 Say: “Have you taken a promise from Allah so that He will not break His promise– or are imputing to Allah what you do not know?”

81. (But) why not? Those who earn evil are surrounded by their sins and they (surely) are the companions of fire (Hell) where they shall abide eternally.

82. And those who believe and do good deeds are the companions of the Garden (Paradise). They shall abide there eternally.

83. And (recall) when we took a Covenant from the Children of Israel, (saying) : “Worship none save Allah, be good to parents104 and kindred and orphans and those in need; and speak aright105 and kindly to people, and establish Salat and pay Zakat” Then you turned away as is your wont except a few among you.

84. And (recall) We took your Covenant (saying) : “Shed no blood among you nor turn out your own people from your homes.” Then you ratified this and you were witnesses thereto.

98. Means common people from amongst the Men of Scriptures (Jews, Christians, etc.) who were unaware of the laws and teachings of the religion.

99.When a man wants to lead his life according to his own sweet will then the limits imposed on him by religious laws appears as hindrances. Then he tries to interpret the laws of the Book in his own way to suit his purpose. Irresponsible people provide material to the common people by presenting wrong interpretations of the religions and common men thus misled, sport with these tenets. They believe that mere expression of belief in the religion and attachment with particular saints are sufficient for salvation. They think that however sinful their lives may be they would go to paradise by intercession of particular saints, etc. But Quran has completely cut out the roots of such a dogma and has left no ambiguity or vagueness with regard to the path of Salvation.

100. Means the Learned among the people of Scripture (i. e. learned Jews, Christians, etc.)

101. The purpose of their selling the religion in this way was to obtain material or temporal benefits. Therefore Allah has very clearly said that the greatest benefit that may be obtained at the cost of religion is utterly inconsequential.

102. A number of religious people have been indulging in the great sin of either adding their own words in the Revealed Book or of presenting the books written by them as the books revealed by the Lord. Quran says that it is great sin to impute to Allah what is not said by Him and those who indulge in this kind of deceit are great wrongdoers and they will have to face very severe consequences. It is obvious that to counterfeit coins in the name of religion and to deceive people is not a small crime, and therefore deserves to be punished very harshly.

103. The Jews were under the impression they were the chosen people and therefore however wickedly they might live, they would not be thrown into the Hell; and even if they would be thrown into the Hell, it would be only for a very short period after which they would be sent to Paradise. This wrong notion had made them careless of the demands of the religion and they had become accustomed to sinful life. This was a great misunderstanding about the Faith, which the Jews entertained. Unfortunately Muslims have also become victims to this kind of misunderstanding.

104. As ordained by Allah, parents have the greatest right on a man. But this right demands kind treatment to the parents and not their worship. When Allah has not allowed parents to be worshipped when according to Him they have the greatest right on men, then the question of worshipping others does not at all arise, as the rights of others come after the rights of the parents.

105. This command is general in its nature, i.e. a man must speak aright to every body and should treat everybody with kindness. Quran does not teach a Muslim that his kindness and good manner be reserved for Muslims alone but that a Muslim must speak kindly, avoid hurting the feelings of those with whomsover he may come in contact. He should treat graciously everyone he meets, irrespective of his community, country or religion.

85. After all this, you are the people who slay among yourselves and drive out a party from their homes, assist (enemies) against them in guilt and rancour; and if they (your own people) come to you as captives, you ransom them,106 though in the first place their expulsion by you was forbidden. Do you then believe in a part of the Book and reject the rest?107What then should be the punishment for those among you who behave like this save disgrace in this life and grievous punishment on the Day of Judgment? for Allah is not unaware of what you do.

86. These are the people who buy108 the life of this world at the cost of the Hereafter; their torment will not be lessened, nor will they be helped (from any quarters).

87. We gave Moosa the Book and sent a series of messengers (prophet) after him. We gave Issa (Jesus), son of Maryam (Mary), clear signs109 and We supported him with the holy Spirit110. Is this always so with you that you are puffed up with pride whenever a messenger from Allah comes with what goes against your desire (interests)? You called some (of them) Impostors and you slew others.

88. And they say: “Our hearts are closed.” The fact is that Allah’s curse is on them for their infidelity. And therefore they have but little faith.

89. And when a Book from Allah came confirming that (Book) which was already with them and (although it came at a time) before which they had been ardently praying for victory over the disbelievers, they (still) refused111 to believe in it when it came, even after recognising it. Allah’s curse be on such rejectors.

106. Refers to the evil practice of the Jews who used to conspire against their own brethren and get them expelled from their towns and when they came to them as captives they used to show their nationalism by getting them released by paying ransom. Torah had enjoined on them to get their captive brethren released by paying ransom, but Torah had also prohibited their expulsion from their dwellings.What is then the meaning of acting on one command of the Torah and disregarding the other?

107. That is: to accept the things which suit their purpose and to reject which go against their desires. Such kind of “religiosity” is not acceptable to Allah. Those people who adopt this policy are disgraced in this life and attract a great punishment in the other world.
Mere recital of the holy Book and expression of belief in it is not sufficient. Its teachings are to be followed in practice and any change in its teachings is a negation of the Faith. It is also clear how wrong is their concept of religion and how great is the guilt who accept those commands and laws of the religion which concern their individual lives and reject those laws and commands which pertain to the social life and obligations.

108. That is: they preferred the material and wordly life to the happy life in the Hereafter.

109. It means Miracles, which were so clear that there could be no doubt about their being from the Almighty. They clearly signified that Issa (Jesus) was the prophet of Allah.

110. Jews had accused prophet Issa (Jesus) of performing miracles with the help of Satan. Refuting this allegation, Quran says that Issa (Jesus) did not get assistance from Satan, but he was helped, as commanded by Allah, by the holy Spirit, Angel Jibril (Gabriel).

111. There were prophecies about the appearance of the last prophet in the Divine scriptures of Jews, who were, therefore, eagerly waiting for his coming. They thought that as soon as the last prophet appeared, they would triumph over their enemies. For this victory they were eagerly praying to God. When Muhammad (p.b.u.h.) was sent as a prophet, the Jews knew that he was the promised prophet, but on account of their obstinacy and jealousy they refused to accept him as the last prophet they were waiting for.

90. For what evil price have they sold their souls by denying (the revelation) which Allah has sent down, on the ground that Allah revealed His bounty to one of His slaves112 He wished. Thus they have drawn upon themselves wrath upon wrath and there is disgraceful punishment for those who reject Faith.

91. When it is said to them: ‘’Believe in what Allah has sent down”, they say: “We believe in what was sent down to us (earlier).” And they reject all beside that, even though it is Truth and it confirms113 what is already with them. Say. “If you are believers (of what was sent down to you earlier) then why have you been slaying Allah’s Prophets in the past114 (who were from your own people)?

92. And further when Moosa came to you with clear signs, you took the calf for worshipping the moment he was away and thus you were transgressors.

93. And (recall) when We took a solemn pledge from you, raising above you (the towering) Mount (Sinai), (urging): “Hold firmly what we have given you and listen.” They said, “We hear and we disobey:’ Because of their rejection, (the love of worshipping) the cow was made to sink deep into their hearts. Tell them (O, Muhammad) : “If you are believers, then (it is strange that) your faith enjoins you to (do) such evil things!”

94. Say (to them) : “If the abode of the Hereafter with Allah is exclusively for you and not for the rest of mankind (as you claim), then you should long for death, if you are truthful (in your claim).’

112. They were angry and upset why Allah raised the last prophet from amongst the Bani Ismail (children of Ismael) and not from the Bani Israel, as if Allah should have consulted them before deciding to send the last prophet in this world.

113.That is: Jews thought that it was sufficient to have Faith in the prophecies in the Touuuu rah. They ignored the fact that refusing to believe in Quran as a Revealed Book amounted to refusing to believe in the Torah itself.

114. Therefore their claim that they had belief in Torah was wrong. If they were sincere believers in the Torah, they would not have been guilty of the great sin of killing Allah’s prophets.

95. But they will never desire it (death), on account of (the sins) which their own hands have sent (for the Hereafter). And Allah is aware of the transgressors.

96. And you will find them to be the greediest for life, even more than polytheists. Each one of them longs to have a life of a thousand years. But a long life will not save them from punishment. And Allah is watching115 whatever they do.

97. Say (to them): “Whoever is an enemy to Jibril (Gabriel), (should know) that Jibril brings116 down (revelation) to your (Prophet’s) heart by Allah’s command, confirming what came before it (Quran) and bringing guidance and glad tidings to those who believe.”

98. Whoever is (on this account) an enemy to Allah and His angels and His messengers and to Jibril and Mikail (Michael)117 should know that Allah (Himself) is an enemy to such disbelievers.

99. Verily We have revealed to you clear signs, and none rejects them except the disobedient.118

100. Is it not a fact that every time they make a covenant, some of them throw it aside? Nay, most of them never believe.

101. And when there came to them from Allah a messenger, confirming that (book) which was with them, then a section of these people of the book put Allah’s Book behind their backs as if they knew nothing.

115. Deniers of the Hereafter desire to remain alive for maximum year in this world because they think that this worldly joy will not be available to them again.
Babar ba Aesh kosh ke Aalam Dobara Nest
“ Enjoy Fully as there is no other world.” But the Jews who claimed to believe in the Hereafter were eager to live longer than those (deniers of the Hereafter) because in their opinion, paradise was reserved for them; yet, due to their misdeeds, they were fearing God’s questioning
The fact is that those who consider this world a play ground instead of an examination hall want to derive maximum joy and hence they long for the longest age. Truly speaking man must be anxious to make all efforts to pass the test.
He must always keep in mind that when Allah sees all that you do in this world then why would He not give you requital for your deeds? You will definitely be punished for your wrong deeds in this world.

116. Jews in their anger and jealousy considered the Angel Jibril (Gabriel) as their enemy. They were angry with him because he was bringing Allah’s revelation to prophet Muhammad (Peace be upon him) According to them the revelation should have been brought to one of their race. Their thinking was sheer folly, since Gabriel was an angel and acted under Allah’s orders. He brought revelation to Muhammad (Peace be upon him) as commanded by Allah. In other words the selection of one from the children of Ismail, Viz, Muhammad(Peace be upon him), for prophethood was done by Allah and therefore any grudge or enmity with Jibril on the ground of Muhammad’s (Peace be upon him) selection was a grudge and enmity against Allah Obviously Allah should not be expected to treat His enemies as His friends.

117. Mikail (Michael) is the name of an eminent angel.

118. The verses of the Quran are the open proof of the Quran being the Divine Book and Muhammad (Peace be upon him) being Allah’s prophet. This proof can be denied only by those who are guilty of insubordination and of breaking the covenant made with Him.

102. And followed what the devils recited119 attributing to the kingdom of Sulaiman, although Sulaiman did not disbelieve but the devils disbelieved, who taught magic to120 the people and in Babylon it (magic) was not revealed to Harut and Marut; and the two did not teach anyone without warning that they were there to tempt, therefore do not disbelieve. Even then they learnt from them that by which they could create discord between husband and wife121 although they can harm none with it except by Allah’s leave. And they learn what harms them and does not profit them; and they very well knew that whoever chose it will have no share in the Hereafter. What an evil thing is that for the exchange of which they sold their soul. Would it that they knew it !

103. And had they believed (Allah) and practised piety fearing Allah, the reward from Allah would have been far better, if only they had known.

104. O you men of Faith! say not (to the prophet) ‘Rai’na’122 (Listen to us), but say ‘Unzurna’ (Look upon us) and listen to him with attention; for the infidels there is a grievous punishment.

105.Neither those who disbelieve among the people of the Book nor those who associate others with Allah would like that anything good should come down to you from your Lord. But Allah specially chooses whom He wills for His mercy and Allah is Most Bountiful.

106. We bring in place of Our verses (commands) which We abrogate or cause to be forgotten, better ones or the like of them123. Do not you know that Allah has power over all things ?

119. Here by devils is meant those evil meaning persons who involve people in superstitions and senseless acts by means of talisman, magic, witchcraft, amulet, knotted string etc and do not let them become realistic. Once they are involved in this, thereafter they have no interest in the Divine Scripture nor in truthful purpose.
During the declining years of the Jews they cast the Book of Allah (the Torah) behind their backs and forgot all about it and went after magic and witchcraft. During their slavery in Babylon, this was their practice and even after that one or the other group of the Jews indulged in these evil acts, so much so that when the Arabian Prophet declared his prophethood, which was quite according to the prophecies in the Torah, they did not pay any heed to that and ignoring the Divine Scripture went after magic and witchcraft, which caused corruption in belief and practice. They were interested in magic because they wanted to live in the world of magical mysteries and not in the world of realities.
Those who had made magic their profession, they used to mislead the people by saying that the matchless kingdom that prophet Sulaiman had established and the wonderful achievement of subjugating the jinns was achieved through the force of magic only. Some persons have translated the words’ Ala Mulk-i-Sulaiman’ as ‘in the period of Sulaiman’, which is neither correct according to the dictionary nor according to the fact. In the dictionary the meaning of Mulk-i Sulaiman is the kingdom of Sulaiman and not the age of Sulaiman or period of Sulaiman and the word ’Ala’ is used in the meaning of attributed to as it is used in Ayah ‘Yaftaroona ‘ Alallahil kaziba’. (See Tafseer Razi). And prophet Sulaiman had subjugated Jinns and his kingdom was an Islamic kingdom established by a prophet; how could then the evil-meaning people be allowed in his reign to spread the teaching of magic and witchcraft to promote misguidance.

120. Sulaiman was a prophet and his period was ten century years before Christ. His was a magnificent kingdom. The winds, the birds and the Jinns were made subservient to him. This kingdom was given to him by a special favour from Allah and his great achievements were exclusively for the religious purposes. For these pure goals the means adopted by him were also pure Dawatul Qur’an 45 and clean. But the extra-ordinary strength and power that he had achieved was explained by the evil-meaning people as achieved by means of magic and witchcraft. In this way to divert the people from truth and to involve them in superstition and senseless activities they invented ‘Soloman’s Talisman’ (Naqshe Sulaimani) and things like that which innovations found their way among those Muslims who were under the influence of the Jews. And some superstitious persons even dream of subjugating jinns. Quran admonishes such people very severely, for Allah reveals His Book for providing guidance and commands for good acts. To put it behind the back and to go after magic and witchcraft is the work of those who had nothing to do with God nor with the Hereafter .
It may be noted that Quran declares magic to be disbelief and emphatically repudiates the charge of the Jews that prophet Sulaiman was a magician, and declares him to be innocent of disbelief.

121. Harut and Marut are the names of two angels whom Allah had sent to Babylon in the form of humans to test the people. It is like a similar case in which Allah had sent angels in the form of beautiful boys to the community of Prophet Loot (Lot) to test them. (Please see Surah Hijr, Note No.62.)
However, it is not true that magic or some such thing was revealed to these angels. In order to make it look lawful, the Jews ascribed it to prophet Sulaiman and also to the angels Harut and Marut but Quran denies both the untruths.
At one time in Babylon practice of magic was very much rampant, and to discourage its practice Allah had sent two angels to the people of babylon and they were given the task of explaining to the people the reality about magic and inform them about its depredations, so that they might avoid it. But when they started explaining the reality about magic, those people who had wicked minds indulged in sowing the seeds of discord between husbands and wives, instead of taking advantage of the instructions from the angels. It is obvious that this kind of activitiy would interest only those whose minds were wicked and who were mean and evil. How can such people have the courage to become the bearers of Allah’s Book? Harut and Marut were angels and as is well known angels are innocent and Allah’s loyal slaves therefore, the absurd stories which have been narrated in some narratives are not worthy of consideration because there things are contrary to the attributes of the angels. What a pity such baseless narratives in which the story of Zuhra (Venus) has been narrated has found place in commentaries.

122. This relates to the mischief of the Jews, against the Quran and Prophet Muhammad (p.b.u.h.). Some hypocrites from amongst the Jews used to attend the meetings of the prophet with ulterior motives. Wherever an occasion arose calling for the Prophet’s attention they used to say. Rai’na’ which means we beg your pardon; but they would pronounce this word in such a way that it would sound as. Raee’na which means our goatherd. In view of this mischief of Jews, Muslims were advised not to use this word but to use the word ‘Unzurna’ which means, ‘Look at us’. There was an element of derision in the words as pronounced by the Jews. In this way a line of distinction could be drawn between the sincere followers and the hypocrites.

123. Here an objection of the Jews is answered. Their argument against the Quran was why should the Quran, while confirming Tohra as a revealed Book from Allah, abrogate it. Does Allah change His Shariah’? “The answer of the Quran is this: the law of the Torah which is forgotten by the Jews or abrogated by Allah is replaced by, a better Law. Allah is thus taking mankind to a higher place in the matter of Shariah (Law).
Secondly, a finer point is that Allah is not bound to prescribe the same Shariah (for the followers of Muhammad (Sallal Lahu Alaihi Wa Sallam) which he had laid down for the Bani- Israel Allah the all powerful Ruler of the Universe can replace any of His earlier laws by a new Law. None has the right or the authority to question his sovereignty, since all are his powerless slaves. It must be remembered here that what Allah is abrogating or replacing is not His deen, (Religion) but Shariah (Law). Different prophets beginning with Adam, were sent at different times to different countries. A Shariah suitable to a time and clime was revealed to each one of them. Thus there were differences in the Shariah revealed to different prophets. The Deen (religion)of them all however was the same. It has always been Islam. It taught mankind to believe in one God, in all His prophets and the Hereafter. The differences in the Shariah are accounted for by the needs and circumstances of the different period and people. Allah has then been replacing His Shariah from time to time with wisdom. The last and final amendments to His Shariah were revealed through the Quran for all mankind and for all times. Unreflecting people confuse Deen with Shariah and think that there have been different types of Deen (religion) and that following anyone of them guaranteed the guidance to the right path. The fact is that the Shariah (Law) which Allah commands his followers to obey in all their dealings has been finally sealed in the last edition of his Deen viz. the Quran. For a true believer, therefore, it is necessary to accept Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) as the last in the series of the prophets and to accept the teachings of the Quran and Prophet Muhammad, is the final code of life in all matters. Well-being in this world and ultimate salvation of man depends as much on right belief (Deen or religion) as on right cunduct in accordance with Allah’s Shariah (Law), which has been finally presented to the world through the Quran and the teachings of prophet Muhammad (Sallal Lahu Alaihi Wa Sallam).
It may be noted that in the previous Shariahs and the last Shariah quite a number of commands are common, even then some commands of the previous Shariahs which were given in particular circumstances for particular things have been cancelled taking into consideration the needs of the moment. For example the Jews were asked to observe Sabbath, but now in its place command is given to offer Friday salat, which is of higher value spiritually. Similarly formerly Baitul Maqdis was fixed as the Qibla, but now the Masjid-i-Haram has been made the Qibla, which is the most holy mosque.Therefore, now the Shariah of Muhammad, Sallal Lahu Alaihi wa Sallam, is the one to be compulsorily obeyed. This Shariah is perfect and is the last edition of the series of the Divine Shariahs. And final salvation depends on following this Shariah only.
Many of the people of the Book wish through selfish envy that they could turn you back from your belief to unbelief, though the Truth has become manifest to them. (yet) Forgive and be indulgent until Allah gives Command. Verily Allah has power over all things. (Al-Quran)

107. Do you not know that it is Allah alone to whom the sovereignty of the Heavens and Earth belongs; and that you have no friend or helper beside Allah?

108. Would you then ask your Messenger such questions124 as were asked of Moosa before? And whoever exchanges Faith with Unbelief, has strayed from the straight path.

109. Many of the people of the Book wish through selfish envy that they could turn you back from your belief to unbelief, though the Truth has become manifest to them. (yet) Forgive and be indulgent until Allah gives Command. Verily Allah has power over all things.

110. And establish Salat and pay Zakat ; and you will find with Allah all the good that you send for your souls forward (for the Hereafter); verily Allah is watching all that you do.

111. And they say: “None will enter Paradise unless he is a Jew or a Christian”. These are their own (vain) fancies125, Say: “Bring your proof, if you are truthful (in your claim).”

112. Nay, whoever submits his whole self to Allah (in obedience) and performs good deeds, his reward is with his Lord; there shall be neither fear nor grief126 for them.

113. And the Jews say that the Christians have nothing (to base their claim to truth upon) and likewise the Christians say that the Jews have nothing, although both read the Scriptures. And even those who have no knowledge127 (of the Scriptures) make similar claims. Surely, Allah will give His judgment on the Day of Resurrection concerning the differences128 between them.

124.The questions asked of Moosa were intended as objections.

125.These are the creations of their own imagination. Allah has never mentioned that the paradise is reserved for the Jews or the Christians and that others will not be admitted in it. The claim about Allah’s preference in favour of certain religious groups is a product of the imagination of some people, attributing it to God. They have veiled the truth about the religion and have made it doubtful for the common man.

126. To achieve salvation and deserve paradise, it is necessary that a man should surrender himself totally to Allah, this is the real meaning of being Muslim. Secondly, a man must sincerely follow the tenets of this Shariah. This is the fundamental principle of religion and all the prophets were agreed on this.

127. This alludes to the illiterate idolaters of Arabia who had no Divine scripture.

128. The followers of one religion declare the religion of other people to be false. This has created a great dispute between the followers of different religions. Quran has offered convincing proofs and arguments to establish its being a revelation from Allah. If people do not see this clear Truth, then the only thing to be accomplished is that Allah should hold His court and give His clear and unambiguous Judgment for mankind to see the Truth with their own eyes. Quran says that for this clear judgment, Allah has fixed the Day of Judgment. On that day, man will not only know what is Truth and what is falsehood but he will also face the consequences of following the True Faith or rejecting it.

114. And who can be a greater wrong–doer than he who forbids129 reciting of Allah’s name in the mosques and strives to ruin them (the mosques)? Such people have no right to enter them except in fear. For them there is nothing but disgrace in this world and extreme punishment130 in the next.

115. To Allah belong East and West131 and there is Allah’s countenance,132 wherever you turn. Verily, Allah is All-pervading133 and All-knowing.

116. And they say: “ Allah has taken a son.” Glory be to Him (Who is above such kinships). Nay, (in fact), all that is in the heaven and on the earth belongs to Him; all are subservient134 to Him.

117. He is The Originator of the heavens and the earth. When He decides about a thing, He merely commands it “Be” and there it is.

118. And the ignorant say: “Why does Allah not talk to us (directly) or why do some signs not come to us ?”135 People before them too uttered such words. Their hearts are alike. We had indeed made clear (Our) signs to those people who (are disposed to) believe.

119. Verily, We have sent you (O prophet) with the truth as a bearer of glad tidings and a warner. And you will not be answerable136 about the people of hell-fire.

120. And the Jews will not be pleased with you nor will the Christians, till you follow their form of religion. Tell them: “The Guidance of Allah is the only Guidance.” Were you to follow their desires after the knowledge that has reached you, then you would have no friend or helper to protect you from Allah (His wrath).

129. This alludes to the activity of the jews, who on account of their internal fighting, destroyed the mosques and laid them waste. This also alludes to the high-handedness and the aggressiveness of the idolaters of Makka who had forbidden Muslims to offer prayers in the Kaa’ba’s Masjid-e-Haram. This also stresses the sanctity of the mosques, the houses of Allah, in which the mischievous and destructive elements have no right to enter, save when they enter not with the intention of causing destruction but with fear of Allah.

130. Those people who do not respect the worshipping places of Allah and try to ruin them or those who in their riotous and destructive activities destroy them or desecrate them are warned by Quran of disgrace in this world and extreme punishment in the next world. Obviously those who do not respect the worshipping places of Allah are themselves not worthy of being respected. They rightly deserve disgrace and ignominy. Thus those who indulge in this mean activity because of their hatred of Islam or enmity of Muslims, are in fact acting against their own selves and for their own destruction. Little do they realise this.

131. The Jews and the Christians both had Bait-ul-Maqdis which is in Jerusalem (Palestine) as their Qibla (the direction which one faces while praying). Since Mariam (Mary) had sat in seclusion for prayer in the eastern side in this place, the Christians made the eastern side as their ‘Qibla’ (or direction for offering prayer). And probably as a counter to this, the Jews selected the opposite direction, that is the western side as their Qibla. The verse refers to this dispute about East and West.

132. This means that Allah is not confined to any place, He is every where and in every direction. Fixing a direction for prayer does not mean that Allah is confined to that direction only, but Allah fixes a direction for some religious significance. So if Allah commands to offer prayers facing a particular direction and subsequently He commands to change that direction. that should not be made a subject of dispute. The main point is not the direction, but obeying the command of Allah.

133. That is His Kingdom is as vast as His vision. To regard Him as limited to a narrow– minded being on the analogy of our finitude and limitations is nothing but folly.

134 . The entire contents of the earth and the heavens are Allah’s property. Nobody has the power or the authority to escape from his jurisdiction. All are his slaves. How can He have sons and daughters? He is holy, free and above all such kinships.

135. What they demanded was that Allah should speak to them directly or should show them some signs or a miracle, so that they may be convinced of the prophethood of Muhammad (p.b.u.h.), The Quran answers that this is no new demand other misguided communities or people had in the past demanded the same thing from their prophets. Apart from miracles, the signs, which proved beyond doubt the prophethood of Muhammad (p.b.u.h.), were readily available and the greatest sign of all was the holy Quran itself which is the clear and undeniable proof of the prophethood of Muhammad (p.b.u.h.).
But nothing can convince those who are determined to deny and oppose the Truth revealed by the Quran.

136. It means that the responsiblity of the prophet is only to deliver Allah’s Message to the people, to give glad tidings to the believers and to warn the rejectors of the Message against the dire consequences of their rejection. The prophet will not be responsible for those non-believers and infidels who, by opposing have earned Hellfire for themselves.

121. Among the people to whom We have sent the Book there are those who read it as it should be read; they are the ones that believe137 in it (Quran) sincerely. And those who reject it are the losers.

122. O Children of Israel! Remember that I bestowed special favour upon you and exalted you over all the communities of the world.

123. And fear the Day when no soul will be of use to another, when no compensation shall be accepted from it nor shall any intercession profit it nor will they receive help (from any where).

124. And (recall) when Ibrahim (Abraham) was put to tests by his Lord with certain commands, which he carried out138 He (Allah) (then) said: “I will make you the Leader of mankind.” He (Ibrahim) asked: “ And also (Leaders) from my progeny?” He (Allah) answered: “My promise139 will not apply to the transgressors.”140

125. And (remember) when We made the House141 (Ka’aba) a place of assembly for men and a place of safety, (saying) : “Take as your place of worship the place where Ibrahim stood (to pray); and We imposed a duty on Ibrahim and Ismail, (saying): that they keep My House pure for those who go around142 My house and those who retire there for devotion and meditation143 and those who bow down and prostrate144 themselves there (in worship)145.

126. And (remember) Ibrahim said: “My Lord make this a city of peace and feed with fruits146 such of its people as believe in Allah and the last day.” He said: “Yes, and also to those who reject faith, I will grant them provisions for a while but will soon drag them to the torment of Fire (Hell) the worst abode.”

137. This alludes to those righteous people of the Scriptures who read ‘Torah’ and the ‘Gospel’ sincerely. When they found that the Quran is according to the prophecies in their scriptures they readily accepted Quran as a Divine Book and joined the band of believers.
This verse explains that the right of reciting Allah’s Book is that it should be acted upon.

138. Allah had given certain commands to Ibrahim (Abraham) to test his loyalty and steadfastness in the way of Allah. Ibrahim obeyed those commands satisfactorily, for example he raisd his voice fearlessly against the prevailing practice of idolatry. For this ‘crime , he was to be thrown into fire Ibrahim jumped into the fire unhesitatingly. He also left his home and family for his mission He was prepared to personally sacrifice his beloved son as beckoned by Allah. These and other great deeds and sacrifices that he performed as a loyal slave of Allah made him a great personality.

139. According to this promise, Allah created two great peoples (communities or nations) from the progeny of Ibrahim’s two sons, Ishaq and Ismail, Ibrahim was the forbearer of both Bani Israel and Bani Ismail. He is considered the religious leader by the Jews, Christians and the Muslims alike Even today a majority of people in the world over consider Ibrahim as their religious leader .

140. Evil-doers or tyrants are those who act tyrannously against their own souls i.e. those who by rejecting Faith harm themselves.

141. House here means the House of Ka’ba, which was built in Macca so that it may become a centre for believers in the oneness of Allah. Its construction was started about. 4000 ‘ years ago by Ibrahim and Ismail as commanded by Allah, and the selection of the place Macca, was also made by Allah. This is the House which was chosen by the Shariah as a place for Hajj (Pilgrimage). This practice of Hajj or pilgrimage at this House is continued since the time of Ibrahim. While offering prayers, Muslims face this House.

142. Going around the Ka’ba is known as ‘Tawaf.’ This is a kind of prayer and from this activity a feeling of love for Allah is generated and the slave is fully engrossed in the sense of his loyalty towards his Lord. It should be borne in mind that going around the House of Ka’ba is the only lawful tawaf allowed in Islam. It is not permitted to go around any other place, not even a mosque.

143. ’E’tikaf which is translated as Medditation, actually means staying for a considerable length of time in a mosque for a set period for worshipping only. The proper way of doing this is explained in the Hadith.

144. Bowing down and prostrating (Ruku’ and Sajda) are two important items of the Salat (Prayer) These items were also practised in Ibrahim’s Shariah.

145. To keep the House pure means keeping it clean and free from not only the discernible dirt but also from the impurities of idolatry and of worshipping beings other than Allah.

146. Fruits also mean grains besides fruits. This prayer was offered by Ibrahim particularly because Macca was situated in a region which was not amenable to agriculture. The main occupations of the people were tending animals and hunting.
The prayer of Ibrahim was answered and Allah provided fruits for the people of the region, particularly dates. The blessing of Ibrahim on this city can be seen even today when plenty of fruits are available in Macca.

147. Muslim means ‘Totally obedient and submissive to Allah.’ Ibrahim and Ismail were Muslim, which only shows that they aspired to reach the highest pinnacle of submissiveness. On this historical occasion, their prayer to make them Muslim shows that their religion was Islam and not Judaism or Christianity or any other religion.

127. And when Ibrahim and Ismail were raising the walls of the House, (They prayed): ‘Our Lord; accept service from us; You and only You are the Hearer and Knower.

128. Our Lord ! And make us Muslims148 (submissive) to you and raise from our progeny a community submissive149 to you; and show us our ways of worship and forgive us (for our failings); verily you and only you, are the Forgiving, the Merciful.

129. “Our Lord! And raise in their midst a Messenger from amongst them who shall recite to them Your verses and shall instruct them in the Book and in wisdom, and purify149 them. Verily, You and only You are the Mighty, the Wise.”150

130. And who can turn away from the religion of Ibrahim but he who has debased himself with folly?151 Surely, We chose him (Ibrahim) in this world and he will be among the righteous in the Hereafter.

131. When his Lord said to him: “Be Muslim (Submissive)” Ibrahim answered: “I have submitted152 to the Lord of the Worlds.”

132. And this was the legacy that Ibrahim left to his sons and so did Yaqub : “O my sons! Allah has chosen this Deen (Religion)153 for you; then die not except as Muslim.”154

133. Were you witnesses when as death appeared before Yaqub, he asked his sons: “What will you worship after me?” They said: “We shall worship your God and the God of your fore-fathers, of Ibrahim, Ismail and Ishaq – one God and to Him we have submitted.”

134. Those were a people who have passed away Theirs is what they earned and yours is what you earn. And you will not be answerable for what they did.155

148. This prayer of his was answered, since Muhammad (Peace be upon him) was born among the children of Ismail and his followers have adopted Islam as their religion and formed themselves into a Muslim Ummah.

149. Here four duties of the prophets are enumerated: first, to recite Allah’s revelations to the people so that Allah’s message is conveyed to them and they may think over them and accept the Faith; secondly to give to them education of the Book, i,e. Quran. Here particularly is meant the teachings in the Laws of Shariah. Those who have accepted the Faith are taught how to lead their lives according to the Laws of the Shariah. Thirdly, to impart instruction in wisdom, that is the prophet teaches his people the wisdom behind the Laws of the Shariah and explains to them their aim and purpose and the spirit behind the Divine injunctions; fourthly to purify the people. This is the main purpose of all these things. The prophet purifies the creed, the conduct, the character and the deeds of his followers from all kinds of impurities, and develops in them righteousness and virtuous character and conduct.

150. Allah is Mighty and Wise. It is a pointer to the fact that Allah is the sole administrator of the world and the Universe. He has everything under His control and submissive to Him. He does not manage the affairs of the Universe haphazardly but purposefully and with wisdom.

151. That is turning away from the teachings and leadership of the personality selected by Allah for this set purpose is nothing short of folly.

152. Islam means complete submission and surrender. The Faith of Ibrahim was Islam, i.e. he believed in only one Being, Allah, as worthy of worship and he had completely submitted himself to the will of Allah and had chosen His Guidance for following. He had nothing to do with Judaism or Christianity or any other religion. Judaism and Christianity were non-existent in his time. These religions appeared much later and are in fact those mutilated forms of Islam which were introduced by the followers of Moosa and Issa.

153. “Deen” means the True religion that is Islam, which had been the religion given or revealed by Allah from the beginning. The prophets Ibrahim and Yaqub had enjoined upon their sons as their legacy to live according to this Faith and to die on this Faith i.e. as Muslims. But later on Bani Israel disfigured and distorted this original religion and invented new religions as Judaism and Christianity.

154. The text mentions: die not but as Muslims. Muslim is one who believes that Allah is the only Being worthy of worship and the Lord and Master of the world. A Muslim submits himself totally to the will of Allah and leads his life according to the revealed Guidance from Allah. To die as Muslim means to live steadfastly on this Faith from the cradle to the grave; to face bravely all the trials and tribulations that come in the way and not to give up this belief in adversity.

155. That is: your expression of your attachment or respect for these ancestors or your feeling of pride for their achievements is not helpful for your salvation. Their virtues will earn a reward for them and your wrong deeds will earn you punishment. You will not be asked about their achievements but you will be asked about your own deeds and beliefs. There is therefore no place for the misunderstanding that having regard or respect for the righteous ancestors or saints would help anyone in getting salvation.

135. They say: “Be Jews or Christians, then you will be rightly guided.”Say: (O Muhammad!) “Nay, but we follow the religion of Ibrahim, the upright and he was not from those who associated other gods with Allah.”

136. Say to them (O Muhammad !) : “We believe in Allah and the Guidance revealed to us and to Ibrahim, Ismail, Ishaq, Yaqub, and his descendants and what was given to Moosa and Issa and what was given to (all) the prophets from their Lord; we do not discriminate156 between one and another of them and to Him we have submitted (as Muslims).”

137. So if they believe in the same way in which you believe, then they are rightly guided. But if they turn away, then they indulge in (sowing) discord; and Allah will suffice for you against them. He is the Hearer, the Knower.

138. (Say) : We have adopted the colour of Allah and who is better than Allah in colour157 (And, therefore), We are His worshippers.

139. Say: Do you argue with us about Allah when He is our Lord as well as your Lord? We are accountable for our deeds and you for yours; so we are sincerely (dedicated) to Him.

140. Or do you say that Ibrahim, Ismail, Ishaq, Yaqub and his descendants were all Jews or Christians158 Say: “Do you know more than Allah?” And who is more unjust than he who conceals the testimony159 he has (received) from Allah? And Allah is not unaware of what you do.

141. Those are a people who have passed away160; theirs is what they earned and yours is what you earned161. And you will not be answerable for what they did.

156. Quran prohibits a Muslim from believing in one prophet and not believing in another prophet. This, according to Quran, is a blasphemy. According to Islam all prophets sent by Allah were teaching right Guidance and all without any exception are true prophets. All the prophets must be accepted and respected by a true believer.

157. This is a criticism of the rite of Baptism observed by the Jews and the Christians. This is only a meaningless ritual. The real thing is to colour oneself in the colour of Allah i.e. to submit oneself entirely to the will of Allah, which is possible only after accepting His Guidance and believing in all His prophets.

158. Judaism came into existence much after prophet Moosa and similarly Christianity appeared on the scene much later than prophet Isa. The question is : what was the Guidance before this groupism took place? Quran answers that the guidance was in the form of Faith of Islam, which was the Faith of every prophet and from which people of every age sought Guidance. Quran calls towards the same Guidance.

159. There is testimony in Torah about what religion was followed by Ibrahim and his progeny and whether they were Jews or Christians or were really the sincere followers of Islam. Then inspite of these clear testimonies, who will be more unjust than those who conceal these testimonies. It therefore becomes clear that to conceal the testimony of the Divine scriptures is a very unjust and tyrannical act, because on account of this concealment people are misled into taking Falsehood as Truth. Thus it is a great responsibilty of the Muslims today to place before the world the testimony of the Quran, so that people may not claim ignorance and the Muslims may be satisfied that they have fulfilled their responsibilty.

160. This is the conclusion of the discussion. Since the idea is to emphasise its importance, It has been repeated here after verse 134.

161. Every act has its consequence, good or evil which will be decided on the Day of the Judgment. This consequence is what every body earns. That is why man’s deeds in this world are described as his earnings.

142. The foolish people will say: “What has turned162 them away from the Qibla163, which they formerly observed”? Tell them: “To Allah belong both East and West; He guides whom He wills to the straight164 way.”

143. Thus165 We have made you ‘Ummat-e- Vasat’ (a balanced community166) so that you may be witness to all the communities of the world and the Messenger a witness167 to you. And we had appointed the (former) Qibla you were observing, only as a test (to find out) those who followed the Messenger from those who turn on their heels168. Indeed it was a hard (test) but for those whom Allah had guided169 and it was not Allah’s purpose that your faith should be in vain170, for Allah is most surely full of kindness, Most Merciful towards mankind171.

144. (O Prophet!) We have seen the turning of your face to heaven over and over again172 We will (therefore) turn you (in prayer) towards a Qibla which you like (so much). So turn your face towards the Masjid-e Haram173 (Sacred Mosque) and you (O Muslims!) wherever you may be, turn your faces (in prayers) towards it. And indeed those who have received the scripture know that this (commandment about the change of Qibla) is truly from their Lord174. And Allah is not unaware of what they’ are doing (in spite of this).

145. And even if you were to show all kinds of signs to the people of the Book, they would still not adopt your Qibla; nor are you going to adopt their Qibla; nor indeed will any of them follow another’s Qibla175. If you, after the knowledge176 that has reached you, were to follow their desires, then surely you would be among the wrongdoers

162. Qibla is the name of the place or the House towards which worshippers keep their faces while offering prayers (salat), For various reasons, Islam has fixed a Qibla for offering prayers. The necessity of offering prayers according to the method fixed by Allah requires that there should be discipline and order in the prayer; there should also be uniformity in the ranks formed while offering prayer; and Qibla should become the centre of their attention and their ultimate Goal.

163.The Prophet (p.b.u.h.) used to offer prayers in Madina for sixteen or seventeen months after migration facing Bait-ul-Maqdis (Jerusalem). Afterwards it was ordained that the Muslims should face Masjid-e-Haram in Macca. This verse is in reply to the criticism of the Jews about the change of Qibla. The Jews objected to the change of Qibla because Jerusalem was their Qibla also.

164.This is a reply to the criticism made by the people of the Book. Allah is neither partial to the East nor to the West, for all the sides or directions belong to Allah. However, the House or the Direction which He fixed for facing while offering prayers should be unhesitatingly accepted as the Qibla, for by following His commands only people can get Guidance
It is therefore clear that those people who, on account of religious prejudices are not prepared to make Macca as their Qibla and face it while offering prayers are those on whom the gates of Allah’s Guidance are closed, because such an attitude is an act of blind fanaticism and not the following of the Truth.
So far as the people with Faith are concerned, for them the direction itself has no importance. What is important for them is that it is the command of Allah. If He had previously fixed Baitul- Maqdis as the Qibla and subsequently fixed Macca as the Qibla, there should be no hesitation in following the new command. Accordingly, the companions of the Prophet Muhammad (p.b.u.h.) did not hesitate even for the moment for changing their Qibla. When one group of Muslims was informed of this change while they were offering prayers, they turned their faces towards the new Qibla right during the prayer This event took place in a mosque in Madina, which even today is known as ‘Masjid-ul-Qiblatain’ (the mosque of two Qiblas).
It may be pointed out that the Qibla of both the Jews and Christians was Bait-ul-Maq-dis (Jerusalam). However, subsequently the Christians, probably on account of the fact that Mary had sat for meditation in the East side of Jerusalem, made Eastern side as their Qibla and probably in retaliation the Jews made the Western side as their Qibla Islam did not fix East or West as its Qibla but fixed Masjid-e-Haram as its Qibla regardless of the direction in which it may fall.

165. As We guided you in the matter of Qibla and favoured you with the Qibla of Ibrahim, similarly We have favoured you by granting the prayer of Ibrahim and making you a justly balanced community so that you may become witnesses in favour of Islam.

166. “Ummat-e-Vasat “or Justly-balanced Ummah means the community which follows moderation and deserves to be called the best Ummah or the best people or community on account of its character and conduct. The title of the Justly-balanced people has been conferred on the Muslims because they are following the correct path of Faith and the system which is based on moderation. It is on this ground that they deserve to be called the best people of all.
In fact it is the demotion of the Bani Israel from the high office of the leadership of the world and the announcement of the leadership of the Muslim people who follow the Qibla of Ibrahim and who are the followers of the highway of Islam.

167. This is a statement regarding the duty imposed on the justly-balanced Ummah. Previous to this Allah had appointed Bani Israel for the leadership of the world but they made changes in their religion and turned away from the true Faith and thus lost the path of moderation. And therefore it was the greatest need of the mankind that Allah create a people who will observe moderation, obey His laws and be witnesses in favour of the True Faith (Deen-e-Haq).
Prophet Muhammad (p.b.u.h.), who is the last prophet from Allah, communicated Allah’s Guidance to the Muslim Ummah in its perfect and complete form. And now it is the responsibilty of this Ummah to present this message from Allah to every country, in every age and in every language. On the Day of the Judgment when the people will appear in the Court of Allah, the prophet will give evidence that he communicated Allah’s Guidance or Religion to the Muslim Ummah as it was revealed to him and the Muslim Ummah will have to give evidence whether they had conveyed this Guidance or this Faith to the World exactly in the same form and spirit in which it reached them.

168. That is: the permission granted to you for facing Bait-ul-Maqdis (Jerusalem) “while offering prayer (Salat) was only temporary and it was given with the set purpose of testing which of the people were the followers of the old tradition. It may be remembered that as long as the prophet was in Macca he used to offer prayer (Salat) facing the House of Kaaba. But when he migrated to Madina, he used to keep his face towards Bait-ul-maqdis for sixteen to seventeen months, till the command to turn the face towards Ka’aba was revealed. Baitul- Maqdis is in the north of Madina and the House of Ka’aba is in the south of Madina.

169. The change of Qibla was an acid test. As long as Bait-ul-Maqdis was the Qibla, it was a hard test for the Arabs as it was against their nationalism and when Masjid-e-Haram in Macca was fixed as the Qibla, it was a test for the Bani Israel as it was against their nationalism and ancestral custom. In this way only those persons remained with the prophet who were true believers in Allah. It is obvious that giving up religious customs and traditions is not easy.Those who have sincerity for Allah and his prophet certainly receive guidance with the grace of Allah.

170. That is: this test was not meant to cause the people to forsake their Faith or to suggest that their Faith was in vain. The purpose was to distinguish the good and sincere followers of the faith from the hypocrites and to develop and promote the latent qualities of those who were sincere in their belief. The test is an expression of Allah’s attributes of Mercy and Kindness.

171. Here two attributes of Allah are mentioned: Rawoof and Rahim. The attribute of being Rawoof signifies the power to remove evil and that of Rahim of the power of positive benediction. It is therefore a pointer to the fact that Allah by this test wants to purify His believers from their defects and to equip them with good qualities.

172. Although after migration to Madina, the prophet (p.b.u.h.) used to face Baitul-Maqdis (Jerusalem) in prayer, he used to look towards heavens waiting for the Divine Command for a change over to the Qibla of Ibrahim It reflects his eagerness to turn his face towards Kaaba in his prayer.

173. Masjid-e-Haram or The Sacred Mosque is the mosque in Macca in the middle of which is situated the House of Ka’aba. The House of Ka’aba was built by Ibrahim about four thousand years ago. The Sacred Mosque was very small in the time of the prophet Muhammad (p.b.u.h.) In later years it was being extended off and on. And now it has been extended to such an extent that today about five lakh people can offer prayers at one time. Even this huge mosque is found to be inadequate during the days of the Hajj. In this Mosque prayer is offered facing the House of Ka’aba.

174. The Jews knew well that the House of Allah or the House of Ka’aba is the Qibla of Ibrahim and they also knew about the prophecy of the Torah that the last prophet would be from the progeny of Ismail. Further, they knew that with the efforts of this prophet the Muslim Ummah would be raised. They also knew that the House of Ka’aba was the centre and Qibla of the children of Ismail, although they used to conceal these facts because of their jealousy and prejudice. It may be pointed out that the House of Ka’aba was built first and the sacred place of Soloman (Haikale Sule-mani) was built by Sulaiman some hundreds of years after that.

175. This is an allusion to the Jews and the Christians. These two peoples also did not agree about following a uniform Qibla. The Christians have fixed the Eastern Side of Jerusalem as their Qibla and the Jews have fixed; the Western Side though both originally accepted the Bait-ul- Maqdis as their Qibla. Obviously, they could not be expected to accept Masjide-e-Haram as their Qibla.

176. In the original, the word used is Al-Ilm”, which here means the Real knowledge, Allah alone can reveal. In this verse a warning is given that it is an evil act to ignore the Guidance of Quran and to follow , in any matter, the dictates of personal desires whether justified by custom and traditions or introduced as unauthorized innovations.

MATAF MARWA SACRED MOSQUE HOUSE OF KABA HAJR-E-ASWAD BAAB HATEEM MAQAM-E-IBRAHIM ZAMZAM SAFA MASAA

MAP OF THE SACRED MOSQUE ( MASJID-E HARAM )

146. (Of course) The people of the Scripture recognise this as clearly as they recognise their own sons177; but some of them conceal the Truth knowingly.

147. This is the Truth from your Lord, so be not in doubt.178

148. And each one has a direction towards which he turns (for prayer), so try to excel one another in virtues. Wherever you may be, Allah will bring you all together, for, surely Allah has power over all things.

149. And from whichever place you come out179 (to offer prayers), turn your face towards the Masjid-E-Haram, since it is the Truth (commandment) from your Lord. And Allah is not unaware of what you do180.

150. And from whichever place you start, turn your face towards the Masjid-E-Haram, and at whichever place you may be, turn your face towards it, so that people may not find any argument against you. As for those who are wrong-doers, do not fear them, but fear Me–so that I may complete My favours on you and so that you may be the rightly guided181.

151. Similarly we have sent to you a Messenger from amongst you, who recites to you Our verses and purifies you and teaches you the Book and Wisdom and teaches you what you did not know.

152. Therefore remember Me and I will remember you.182 Offer thanks to Me and be not ungrateful.

153. O you who believe! Seek help in Patience and ‘Salat.183 Indeed Allah is with those who have patience184 (And fortitude).

177. This is an Arabic idiom, which means that they knew full well and most certainly that fixing of Ka’aba as the Qibla of muslims by the prophet was based on Truth.

178 . Apparently the addressee is the prophet, but actually the warning is meant for the general people.

179. Here “come out” means to come out for prayers (Salat). It is explained here that the condition of facing the Qibla during the journies or travels is as important as it is in normal living. Although it is difficult to ascertain the Qibla while travelling, the emphasis to observe it during journies is made on account of the importance of observing the right Qibla all the time so that this Ummah is kept attached to its goal (Centre of oneness of Allah).
So far as the Holy city of Makkah is concerned, it is situated at Long. 39"-50’E, Lat. 21 °-26’N The Qibla is situated in the west of Bombay at 10 degrees North (10°N.)
According to the instructions given in the Quran, it is necessary to turn the face towards the Makkah Qibla as far as possible while offering prayer (Salat) during travelling. However while traveliing by Rail or Air or sailing by the ship, it is not possible to ascertain the right direction. In such circumstances, prayers can be offered by facing any possible direction.

180. It points to the fact that if carelessness is shown in ascertaining the direction of the Qibla or in fixing the right Qibla the persons concerned would be answerable.

181. A repetition of this command is with a view to emphasising its importance. Besides, the purpose is to stress the wisdom behind it. Firstly, it silences an objection. The Jews could have argued that if Muhammad (p.b.u.h.) was the last prophet of Allah then his Qibla should have been the Qibla of Ibrahim (the House of Ka’aba), By selecting as Qibla the House of Ka’aba for every Muslim wherever he may be, Allah has proved to the Jews that Muhammad’s Qibla is in accordance with the prophecy in Torah and that they had therefore no ground for any argument. Secondly, the change of Qibla also signifies the transfer of the world-leadership to the Muslims who alone possess the knowledge of the perfect religion and shariah revealed to them. The third point is of attaining the Guidance, i.e. this Qibla being the Centre of Oneness of Allah is the lighthouse of Guidance and therefore it has to be kept as a goal before our eyes constantly.

182. The concept of ‘remembering Allah includes following the Laws of His Shariah and Allah’s promise that He will ‘remember you’ means that He will fulfill the promise made by Him.

183. After appointing the Muslim Ummah for the leadership of the world, the dangers it will have to face and the measures to be adopted to fight these dangers are being explained. Help is to be sought in patience and prayer (Salat). The Islamic prayer Salat, is a powerful way of establishing relation with Allah, and if relation with Allah is strongly established then the difficulties and misfortunes in the way of Truth are automatically removed. In the context in which the mention of prayer (Salat) is made, it is clear that Salat signifies not only rememberance and recitation of Allah’s name and His Revelation but also an expression of our gratitude to Him. It is also a source of strength and determination in the way of Truth.

184. Allah becomes the companion of those who keep patience in the way of Truth i.e who remain steadfast in their beliefs and face with fortitude the trials and tribulations that beset them in the observance of their Faith. This is not an ordinary matter. Whoever is fortunate to get the companionship and support of the Lord of the entire Universe cannot be daunted or vanquished by the mightiest power in the world. It may be pointed out that the mention of ‘patience’ occurs more than seventy times in the Quran, which also indicates its importance.

154. And say not about those who are slain in the way of Allah ( that they are ) ‘’dead” Nay, they are living but you perceive not.185

155. And surely We will test you with some thing of fear and hunger and loss of wealth and lives and fruits ;186 but give glad tidings to those who persevere patiently;

156. Who say, when a misfortune strikes them; “Surely to Allah we belong and to Him we shall return187.”

157. These are the persons on whom are the blessings and mercy from thier Lord and they are the people who are rightly guided.

158. Indeed , Safa188 and Marwa189 are among symbols190of Allah. So there is no sin for him who (swifty) walks between them while performing Hajj or Umra191 to the house of Allah. And if anyone does any good with a willing heart. Allah certainly knows and appreciates it

159. Those who conceal the clear192 (Signs) We have sent down and the Guidance, after We have made clear for the people in the Book– on them shall be Allah’s curse193 and the curse of the cursers.

160. Yet those who repent and make amends and openly declare (the truth); their repentance I will accept. I am the Great Acceptor of Repentance and Most Merciful.

161. Verily, on those who disbelieved and died as disbelievers, there is the curse of Allah and of the angels and of all mankind.

185. Those who are killed in the way of Allah are apparently dead. The Quran however wants to emphasise that for such persons the real life has started after their death because their souls are assigned to a very high position in the world beyond death, where they are blessed with such pleasures and bounties which the mortals cannot even imagine. The life of the unblemished happiness and contentment enjoyed by them is such that the pleasures and comforts of this world are nothing before it.
For Quran, death is not the end of life but merely the transfer of soul from the body to another world. Every man’s soul is kept in another world, “Barzakh” (temporary abode of soul) till the Day of Resurrection, irrespective of the fact that a soul belongs to a believer or a non-believer.
A true believer’s soul however is provided with all the pleasures and blessings, while that of the non-believer is subjected to chastisement, When the Day of Resurrection would dawn, all bodies would be created again and the souls would be instilled in the respective bodies. In this way everybody would be present in the court of Allah with his /her body and would get his/ her due share of reward or punishment according to what he / she deserves. That is the world of the Hereafter. So the “Barzakh” is the world between this world and the world of the Hereafter.

186.That is: the caravan of the men of Faith and Truth will have to pass through the storms of oppositions and to face various types of adversities. These trials are inevitable according to the Divine and Natural Law, in order that the Truth may be judged from the Falsehood and the men of Truth may be distinguished from the followers of false gods and rewarded.
Fear indicates the state which results from the attack of the enemy etc. Hunger signifies financial difficulties. Loss of wealth and lives indicates loss of property and lives in ‘’Jihad’’ (war in the way of Allah). Loss of fruits indicates loss of crops and production.

187. That is: in every adversity these invigorating words come out from the mouths of the faithful which shows their total submissiveness to Allah reliance on Him and complete abdication of self for Allah, This is the spirit which makes them face bravely the severe adversities in the way of Allah.

188. The discussion was about the Qibla. In between, the difficulties that would arise as a result of the transfer of Qibla were ‘mentioned. Now more light is being thrown concerning Qibla.

189. Safa and Marwa are the names of the two hillocks which are near the House of Ka’aba in Makka. On the occasions of Hajj and Umra people have to walk seven times between these hillocks, which is known as “Sa’ee” Marwa is that historical hillock on which the great event of the sacrifice of Ismail (p.b.u.h.) had taken place. There is a mention of Marwa in the Torah. But the Jews changed the word “Marwah” into “Mawra” (Moreh) and tried to prove that it was situated near Palestine so that the signs which prove the existence of the Qibla of Ibrahim and the last Prophethood of Muhammad (p.b.u.h) might be kept concealed. Accordingly in the changed Torah it is mentioned as under :-
“Abraham passed through the land to the place at Shechem, to the Oak of Moreh. At that time the Canaanites were in the Land.Then the Lord appeared to Abraham, and Said, “To descendants I will give this Land” So he built there an altar to the Lord, who had appeared to him. Thence he removed to the mountain on the east of Bettel and pitched his tent with Bettel on the west and Ai on the east and there he built an altar to the Lord and called on the name of the Lord.’’ ( Genesis, 12: 6 to 8 )

190. The word “Sha‘air” is used in the Text which means those symbols of Shariah which are fixed as indications and signs of God-worship. It is necessary to respect these symbols. But respect is to be paid to them in the same way in which it has been fixed by the Shariah. We have no right to introduce any innovations (Bidat) in these matters, which will open the way for Shirk and Bidat.
It must be borne in mind that in the Quran the instructions are to pay respects to the symbols of Allah and not to worship them. In Islam worship is permissible only for Allah and therefore there should be no misunderstanding about the symbols fixed by Allah. During the Jahiliya i.e. before the Prophethood of Muhammad (p.b.u.h.) two idols were placed by the Meccans on the hillocks of Safa and Marwa.
By mentioning that these “hillocks themselves are among the symbols of Allah, it was pointed out that the idols should be removed so that these hillocks may appear as pure symbols of God-worship.

191. Umra is to pay a visit to the House of Ka’aba.’ One who wants to perform the Umra has to put on “Ahram” before entering the limits of the Haram. In Umra one has to go round the House of Ka’aba (Tawaf) and to walk between the Safa and Marwa hillocks (Sa’ee) seven times. Umra can be performed at any time but Hajj can be performed during the season of Hajj only. During the Hajj attendance at Arafat is compulsory. Those who go for Hajj, generally perform Umra also and there after they perform the Hajj.

192. The reference is particularly to those symbols which Allah had mentioned in Torah in connection with the Qibla of Ibrahim and the appearance of the last Prophet. But the Jews tried to hide them. Note No.189 above shows how they changed the name of Marwa .into Mawra (Moreh).

193. It is mentioned in Tohrah:-
“But if you will not obey the voice of the Lord, your God or be careful to do all his commandments and his statutes which I command you this day, then all these curses shall come upon you and overtake you.” (Deuteronomy 28: 15)
Sa’ee between the hillocks of Safa and Marwah

162. They will remain accursed forever. Their punishment will not be lightened nor will they get respite.

163. And your God194is one God; there is no God save Him, Most Gracious, Most Merciful195.

164. Indeed there are signs for people who have sense in the creation196 of the Heavens and Earth; in the alternation of the night and day; in the sailing of the ship in the ocean carrying what is beneficial to mankind; in the rain which Allah sends down from the skies and thereby revives197 the earth after its death and then He spreads animals of all kinds upon the earth ; in the blowing of the wind, and the clouds obedient (Musakh-khar)198 between heaven and earth199 ;

165. And yet there are men who set up others besides Allah as equal with Allah; they love them as they should love Allah; whereas those who believe are ardent in their love200 for Allah. If only the unrighteous could see now which they will see when punished that power belongs wholly to Allah and Allah is severe in punishment.

166. Then their leaders themselves would disown201 those who followed (them); they would see the punishment and all relations between them would be cut off.

167. And those who followed would say: “If only we had one more chance, we would disown them as they have disowned us.” Thus will Allah show them their own deeds to cause anguish in them and they will not come out of the Fire.

168. O you people !202 Eat on earth what is lawful (Halal) and clean203 (Tayyib) and do not follow the footsteps of Satan204. Indeed, he is an open enemy for you.

194. From here starts a new discussion, in which instructions regarding Shariah are being given. These instructions are according to the needs of the time of the Revelation. It starts with the mention of oneness of Allah.

195. The great reason for men to fall into the sin of polytheism (Shirk) is the wrong conception that Allah has ceased to care for the world once he created it. To contradict this concept, mention is made of His attributes of being Gracious and Merciful along with His attribute of Godhood. Allah is Kind and Merciful towards his slaves. He is showering His blessings on His slaves and the Revelation of this Book of Guidance is nothing but a manifestation of His Blessings.

196. The creation of the earth and heavens speaks of the great Power of the Creator, His inimitable craftsmanship and His infinite Wisdom. Their being of profit for mankind shows His attributes of Kindness and the purposefulness of His actions and convinces us that this great workshop of the world was not created without a plan but that it has been created with some definite and grand purpose, which will appear on the Day of Judgment.

197. The rainwater which comes down from the skies and revives the dry and dead earth is a proof of a perfect co-ordination between the earth and skies. How do the people then believe that the God of the earth is different from the God of the skies? If there were two different Gods for the earth and the skies instead of one God, then how could the work of this world would have gone so harmoniously?

198. “Musakhkhar” means that Allah has made them obedient to His will so that they may serve mankind and benefit them.

199. The signs of a thing are the proof of the existence of that thing. Therefore, the meaning of these things being signs of Allah is that they prove the existence of Allah, His Oneness and His attribute of Mercifulness.

200. That is: even after these obvious proofs of oneness of Allah there are people who do not think intelligently and associate others with Allah in worship and love these false gods in the manner in which Allah alone should be loved. When the Creator of every thing is Allah alone and when He is the Ruler of the world and worship- worthily, then how can any other being be considered His equal and can be loved equally or more than Allah is loved. It is, therefore necessary that every love should be subjugated to the love of Allah as this is the spirit of Faith and demand of the belief in the Oneness of Allah.

201.That is: those for whom they are showing immense love, will disown them on the Day of the Judgement. Here are meant those chiefs and leaders who misguide their followers and for whom their followers show extreme love and regard, more than what they have for Allah.

202. From here onwards the laws of the Shariah are mentioned.

203. “Tayyib” means Clean and Good. The things which Islam has declared as “ Halal” i.e. lawful, they are necessarily clean and good. They are externally and internally free from dirt and filth. There is no untoward effect of eating them on the morals of man.

204. That we should not declare anything Haram (unlawful) on account of our desires or idolatrous prejudices. Those who have declared a number of things as unlawful for consumption without any authority from the Shariah have been misguided by the Devil. For example clean animals have been allowed by Allah to be eaten after being duly and lawfully slaughtered but to declare eating animal flesh as unlawful or “Haram” under the influence of the philosophy of “Ahinsa” is interfering in the right of declaring Haram and Halal by Allah. and this is clearly following the footsteps of Satan and unabashed sin of associating others with Allah.

169. He will command you (to do) what is evil and indecent and induce you to say about Allah that which you do not know205

170. And when it is said to them: “Follow what Allah has revealed.” They say: “Nay! we shall follow the ways of our fathers.” Well, (will they follow their fathers) even when their fathers had not used commonsense and had no guidance206 ?

171. Those who disbelieved are like the cattle which hear nothing207 except a shout and a cry,when they are called.They are deaf, dumb and blind, and therefore they do not understand anything.

172. O you who believe! Eat of the clean things that We have provided for you and be grateful to Allah, if you truly worship208 Him.

173. He has forbidden you only209 carrion210 blood211 and the flesh of swine212 and that (Zabihah ) over which213 any name other than Allah has been invoked. But for he who is driven by absolute necessity, neither craving nor transgressing, there is no sin for him214; indeed Allah is Forgiving and Merciful.

174. Verily, those who conceal Allah’s revelations in the Book215 and barter them for a paltry gain, they fill their bellies with nothing but fire216. Allah will not speak to them on the Day of Resurrection, nor purify them217. Theirs will be painful punishment.

175. They are the people who have bought deviation instead of (right) guidance and torment instead of forgiveness. What audacity (they show) for the fire218 (of Hell).

176. It is so because in spite of the fact that Allah has revealed the Book with the truth, those who differed with the Book have gone far in their obstinacy219.

205.That is to impute a statement to Allah without any authority, for example to say that certain things are unlawful for consumption though there are no grounds for making such a statement.

206. In the matter of Halal and Haram in Shariah, reliance should be on the Divine Book and not on the practice of our forefathers or on unauthorised traditions. It is unwise that man should follow his precursors blindly or should tread the beaten track in the name of ancient culture. Man should use his common sense and accept Guidance from Allah.
This verse guides us to the principle that a custom is not lawful or valid merely because it is being practised since the time of our forefathers, or because of it being a part of some culture.Therefore instead of blindly following these customs, one should search for the truth and find out whether the Divine Law has really given its authority for following these customs.

207. This is an example of those who do not use their common sense but follow the customs followed by their forefathers. They are like a herd of goats and sheep which have no intelligence. They can hear the voice of the goatherd but they are unable to understand beyond this call or shout. This is also the condition of those people who can hear the call of the caller but are unable to understand what he is saying.

208. The people of the Faith are being addressed and informed that if some people have put undue restrictions on the articles of food and drinking and if they want to remain confined to the circle of their superstitions, let them remain so and whatever good things Allah has provided for you eat them unhesitatingly. If people have given vegetarianism a religious sanctity,it is their superstition and to do away with this type of restrictions is the demand of submission to Allah. The prophet ( p.b.u.h) has said:-
‘’One who has offered prayers as we do and faced our Qibla in Salat and ate the animal slaughtered by our method, he is a Muslim.” That is: for being a Muslim it is necessary that a man should do away in the matter of food and drinks with all the religious restrictions which have been imposed by the priests, pundits and yogis, ect, and should follow the Laws of Allah only.

209. In Surah “Maieda”, Verse No. 1, it has been explained: “For you: four-footed animals which graze have been made lawful for eating” Therefore the animals which do not graze but are carnivorous are obviously prohibited to be eaten by Muslims. In this verse the mention of only a few things which have been prohibited does not mean that in Islamic Shariah excepting these four things other things are not prohibited. It is with particular reference to the addressees who recognised the Faith of Ibrahim that the mention of these four things was made, as their lawfulness or other wise was in dispute. It is clarified that Allah has prohibited these four things; and other things which were added by some persons had no authority and were innovations in the religion.

210. Carrion or Dead Meat means that animal or bird which has not been slaughtered in the manner prescribed by Islam and which dies a natural death. The wisdom behind prohibiting consumption of the flesh of such an animal is obvious. The blood of an animal which dies a natural death remains in the body and makes its flesh dirty and filthy and good taste hates the very idea of eating the flesh of such dead animals. Besides it is also harmful to eat such meat because it is likely the animal might have died due to some disease. In Torah also eating of dead meat was prohibited:
“You shall not eat any thing that dies of itself”. ( Deuteronomy, 14:21)

211. The wisdom behind the prohibition of eating blood is also clear, that it is filthy. Good taste hates it and drinking blood is the practice of carnivores and predatory animals. It does not befit the best of all creatures that man is. It can produce a quality of the predatory animals in men. Beside this moral disadvantage it has other disadvantages too.
People, before the advent of Prophet Muhammad (p.b.u.h.), i.e. during the period known as’ Jahiliya’, used to pierce the body of the camel with some sharp article and used to drink the blood which spurted from the wound. This method inflicted too much suffering on the animal also.
In Torah too the blood of animals has been declared unlawful:-
“Only you shall not eat the blood, you shall pour it out upon the earth like water”, (Deuteronomy 12 : 16)

212. Pig is a dirty animal, whose favourite food is the human excreta and filth. People with clean and good taste can only hate it. Besides, its flesh is also harmful:
“According to modern medicine eating the flesh of the swine is harmful in every region, but particularly in warm countries. And scientific experiments have proved that eating of the swineflesh produces a particular kind of worms which are very harmful. It is not known what further mysteries are to be unveiled. Researchers also say that by eating the flesh of the swine, sense of shame is decreased.”
(Islam’mein Haram-o-Halal, P. 63 by Allama Yusuf Al-Quarzawi).
In Torah also the swine flesh is declared unlawful:- “And the swine, because it parts the hoof but does not chew the cud, is unclean for you. Their flesh you shall not eat and their carcasses you shall not touch.” (Deuteronomy 14 : 8)

213. That is : the animal which is slaughtered by invoking the name of a being other than Allah, be it an idol, a genii, an angel or any saint. Associating some one else with Allah is the greatest intellectual and spiritual bankruptcy and smacks of internal filth. The animal slaughtered by invoking the name of a being other than Allah is prohibited on account of this internal filth only.
“ The idolaters used to utter the names of Lat” and “Uzza”, etc., while slaughtering their animals. This showed respect and worship for beings other than Allah. The reason for its prohibition is religious and its purpose is the safeguard of the belief of the oneness of Allah, purification of the faith and opposition to the symbols of idolatry and Shirk (polytheism).
“ Allah created man. For him He brought under control all things of the world and also subjugated animals to him. Besides, He made it legal for man to slaughter animals for his benefit, provided man invoked His name while slaughtering the animal. In other words, invoking the name of Allah means that he is slaughtering the animal with the permission of Allah only. But if he invokes the name of any other being during slaughter, he renders this permission null and void by his action. Therefore, he deserves that he should be deprived of taking the benefit of the animal so slaughtered.”
(Islam mein Halal-o-Haram, p.64 by Allama Yusuf Al-Qarzawi).
In the urdu translation of the Bible too, eating of the flesh of animals on slaughtering which the name of others are invoked is prohibited:-
“ And who does not eat from the sacrifices for the idols.” (Ezekiel 18: 15)

214. That is: a man who is really helpless, e.g. on account of starvation or some disease there is a danger to his life, he was not desirous of eating it and eat only as much as is required. In such a case, there is no sin for him.

215. The reference is to the people of the Book. As idolaters had arbitrarily declared certain articles of food as forbidden, so also the people of the Book were declaring lawful things as unlawful and vice versa and were concealing the instructions given in the Torah. It may be made clear that for the People of the Book the same things were declared forbidden as were forbidden for the followers of the Faith of Ibrahim, although later on because of the rebellious behaviour of the Jews some additional things were forbidden for them and they were told that when the last Prophet would come, he would remove these additional restrictions and would declare clean things lawful for them. But the Jews concealed these instructions of Torah.

216. This reference is to those learned men of the Jews who, inspite of their knowledge of the instructions given in the Divine Book, conTTTTTT Dawatul Qur’an 73 S.2 cealed the teachings of the Shariah and by their action unduly supported the observance of unauthorised restrictions and superstitions. These people are concealing the Truth only for the purpose of gaining material benefits. But the fact is that the wordly gains which they are getting by selling. the religion is really the fire of hell with which they are filling their bellies.

217. This refers to those religious leaders who despite deceiving the people by their religious exploitation consider themselves very clean and holy. To counter their false claims, the Quran says that on the Day of Judgment when their truth will be tested, they will never be considered clean and holy.

218. That is: the audacity with which they were preferring the wrong path to Guidance is really amazing! This gives an impression that they are quite ready to be burnt in the Hell-fire. In this case their audacity must be lauded !

219. That is: the people of the Book had created a number of disputes in the religion of Allah, with the result that it had become difficult for the people to know what was lawful for consumption and what was forbidden. Allah sent down the Quran with Truth i.e. as the final decision in these disputes so that Allah’s Shariah is presented to the people in its correct and perfect form. If after this people do not accept it: it is because of their obstinacy.

177. It is no virtue220 that you turn your faces to the East and the West; but virtue is that one should believe in Allah and the Last Day and the angels221 and the Books of Allah and prophets222; and spend out of love for Him ones wealth on relatives and orphans and the needy and the wayfarer and on those who ask223 and for ransom of the slaves224 and establish Salat and pay Zakat225. And those who fulfil the pledges they make and are steadfast226 in adversity and affliction and in times of struggle, such are the people as are truthful and God-fearing.

178. O you who believe! the law of equal retribution227 is prescribed (as the punishment) for murder; the free for the free, the slave for the slave and the female for the female228. But if any leniency is shown by his brother229 then a reasonable procedure should be adopted and the blood money230 paid in good faith. This is a concession and a mercy from your Lord. After this whoever exceeds the limits will be in painful punishment.

179. O you men of understanding! there is life231 for you in Qisas, so that you may fear to break His law (against murder).

180. It is prescribed for you that when death approaches any one of you and he leave (some)property behind him then he should bequeath232 to parents and the near relatives, in an equitable manner.233 This is an obligation for those who fear Allah.

181. Those who change a will they have heard, shall bear the sin of making the changes. Allah certainly hears and knows all things.

220. This is a criticism of the superficial religiosity of the Jews and Christians who had lost the real spirit of the Faith and made the Shariah a mere collection of some external ceremonials and rituals and accordingly they considered facing East or West as the real Faith. In this verse Quran is disclosing the reality about religion: that the real important things in religion are the worship and obedience with sincerity of the One and the Only God and the good character and righteous acts, which point to one’s high idealism. Without following these realities one cannot find the reality of Faith. In Faith external ritualism carries no weight with Allah. The claim of submission to Allah is meaningless if it is not supported by a spirit of real loyalty to Allah.
In the text the word “Bir” is used, which really means fulfilment of rights and in its wider sense it includes the meaning of fulfilment of the rights of God and his slaves and also all types of righteous acts.

221. Allah sends his revelation to His prophets through angels. Angels who are extremely holy beings convey the sacred message in exactly the same words without any alteration whatsoever. This work is done under the supervision of Allah. Therefore there is no possibility of any error or omissions on the part of the angels nor can the devils interfere with them in this work. Since angels are the most trustworthy source of conveying Allah’s revelations, it is essential to believe in them.

222. Believing in Allah and prophets etc here means believing sincerely and truly. By sincere and true Belief and Faith only one can prove oneself to be the loyal slave of Allah.

223. That is: those persons who may ask for help.

224. The text mentions setting the necks of men free, that is: by setting the slaves free. It is considered an act of virtue if a slave is set free by a man. This shows that in Islam it is not virtuous to make free men slaves but to set free those who are bound in the shackles of slavery. If any exception is made by Islam in this, it was for war only.
Islam wanted to end the custom of slavery and it is better that this system is not prevalent today. In this condition the commands regarding slaves can be applied to the innocent prisoners for setting them free, which would amount to the virtuous act of setting slaves free.

225. Charity and payment of poor-due (Zakat) are mentioned in the same verse. It persuades that the poor should be helped monetarily irrespective of the fact that one has less assets than that required for the levy of zakat. Even if Zakat is due on one’s assets, one should go on helping the poor beyond the Zakat. Zakat is a tax which is the minimum which Islam demands from a Muslim but in addition Muslims should try to help needy and poor people and without this spending for Allah one cannot achieve the higher degrees of virtue.

226. Here three occasions for patience have been mentioned. One in adversity i.e. Poverty, second in affliction which means physical discomfort due to disease, etc and third during times of stress i.e. in war. These three occasions are very trying and test a man’s courage. A man who remains steadfast about Truth on these three occasions will definitely achieve virtuousness.

227. “Qisas” means that treatment to be meted out to the guilty which is equal to his crime. For murder the Law of Allah demands that life be taken for life. But Allah has given a concession in this that if the heirs of the murdered person so desire they can accept Blood-money for the life of the murdered kinsman.
The command in the matter of retribution is addressed to the entire Islamic society and therefore, the responsibility of punishing the murderer falls on the whole Islamic society. But since the society is represented by the government, the responsibility of enforcing this law falls on the government. The form of enforcement of this law would be that the government would give to the heirs of the murdered person the option of death for death, or blood- money for death. The option given to the heirs of the mur- dered is based on a very wise policy. It helps in healing their emotional wounds and also in providing help to them. The amount of compensation fixed by the Prophet (Peace be upon him) was one hundred camels, whose price today comes to about three lakh rupees.

228. That is in retribution perfect equality is required to be maintained. If the murderer is a free man or a slave or a female, then he/she would be killed as a punishment. The system which was followed during the pre-Islamic days and was still prevalent among the Arabs, was to be ended. The practice was that if the murdered person belonged to a respectable family, then his heirs used to take the revenge by killing a number of persons of the family of the murderer; or if the murderer were to be a woman, the heirs of the murdered person used to take revenge by killing some man from the family of the murderer woman: or if the murderer were to be a slave, the heirs of the murdered person used to try to kill a free man as a revenge. Islam made unlawful this inequality for good. Jews also had established discrimination between a respectable and an unrespectable person, between an Israeli and a non-Israeli, which was annulled by Islam. Islam presented this universal principle of equality that no discrimination should be observed in the matter of retribution on the basis of colour, race and birth and that as a punishment only the murderer should be killed.
If a Muslim murders a Non Muslim Zimmi” then no discrimination should be observed and for that Zimmi Non-Muslim, the murderer Muslim should be meted out the punishment of death. Accordingly, in the recognised Arabic Tafseer Ahkam-ul-Quran”, Allama Jassas writes :-
“This verse lays down that for a murdered slave, a free man (murderer) and for a non- Muslim Zimmi (non-Muslim citizen of an Islamic state) a Muslim (murderer) and for a woman a man (murderer) may be punished with death,” (Vol. 1- p. 156). “ As we have stated the apparent meaning of the verse is only that it is proper to put to death a Muslim for the murder of a Zimmi because this verse does not make any discrimination between a Muslim and a Zimmi. (Vol. 1 p. 163).
Allama Jassas in his Tafseer has quoted on the authority of Abdur Rehman Bin Salamani that Prophet (Peace be upon him) sentenced to death a Muslim for the murder of a Zimmi. He has also quoted a saying of Ali that our blood is like their blood and our blood money is like their blood money. (Vol. 1. P. 164 -165)

229. Brother here means any human being not necessarily related by blood. This beautiful style of address is used to induce softness in the treatment of the guilty by appealing to the emotions of men.

230. That is: if the heirs of the murdered person would be ready to treat the murderer leniently and agree to accept the blood money, then it is the duty of the murderer to pay the blood-money in a proper and recognised manner and in this connection should show magnanimity of character.

231. A person who murders anyone without any valid ground is like a person who murders the whole mankind. Therefore it is the responsibility of the society that it should protect mankind by means of enforcing the system of retaliation. If by showing undue leniency the law of retaliation is suspended i.e. not enforced, then it would be providing encouragement to the criminals and the society will not be safe and secure.
In the modern times this point is being hotly discussed whether it is proper to mete out the punishment of death to the murderer and some countries have actually discontinued the death penalty. But it is obvious that if this punishment is done away with, then the criminals would get encouragement and there will be an increase in the number of crimes. Therefore as long as the criminals are not punished in such a way as to provide a lesson to others, there will be no peace and order in the society In order to keep the society healthy, removing a diseased part of the body may become necessary and it should be considered a wise and sane policy.

232. In the text the word “Maruf” is used which means a recognised or accepted thing or usage. That is such a method as is based on justice acceptable to reason and practised by the respectable elite of the society. Islam has left a number of minor details to be worked out on the basis of the accepted and recognised usage therefore the accepted and the recognised usage is acceptable in all cases if there Shariah has not enacted a definite and precise law or rule.

233. Bequeathing wealth or property or making a will is prescribed for a man when he sees his death approaching and he is likely to leave behind some property. This command for making a will was given before the detailed instructions about inheritance were revealed. Subsequently, Allah revealed detailed commands about inheritance in “Surah-An-Nisa” and termed it as bequest from Him, as stated in verse No.11:
(Allah makes a will for you in regard to your children) On account of this will of Allah regarding commands about inheritance, the area of application of the command given in the verse under discussion becomes limited, that is there remains no question about inheritance of those in whose favour Allah has already fixed the shares. Accordingly, it is stated in the Hadith:
(Rightful person has been given his due share by Allah and therefore, it is not lawful to make a will for an heir.
However, in favour of those relatives who cannot get shares in the inheritance and who may be in need of help, it is necessary to bequeath property or make a will e.g. in the case of those parents who have not accepted Islam and cannot automatically get shares in the inheritance. While making a will in their favour, it should be borne in mind that in Islam will can be made to the extent of only one third of one’s assets.

182. But if anyone fears partiality or wrongdoing on the part of the testator and (therefore) effects a compromise between them, there is no sin on him.234 Indeed, Allah is Forgiving and Merciful.

183. O you who believe! “Saum” (Fasting)235 is prescribed for you, as it was prescribed for those before you,236 So that you may become Godfearing.237

184. (Fasting) For a fixed number of days;238 but if anyone of you is ill or on a journey,239 the prescribed number of fasts (should be offered) on some other days. For those who find it hard to fast, there is a prescribed expiation of feeding one needy240 person (for each fast). But he that will give more of his own free will, it is good for him;241 however, it is better242 for you to observe fast, if you only knew.

185. Ramadan is the month243 in which was revealed the Quran, a guidance244 for mankind, containing clear proofs of the (right) guidance, and the criterion (of true and false). And whosoever of you is present during that month, should spend it in fasting; and whosoever of you is sick or on a journey, (should fast the same) number of other days. Allah desires ease for you and not hardship245 and (therefore teaches you how) to complete the period; and glorify246 Allah for having guided you and be thankful to Him.

186. And when my slaves ask you about Me, (tell them) I am indeed close247 (to them); I answer248 the prayer of the suppliant when he calls Me. So let them respond to My call and believe in Me, so that they may be led aright.

234. In the preceding verse it has been forbidden to make a change in the will. In this verse it is clarified that the forbidding of the change is not applicable if there is a doubt that the testator has acted partially and the bequest is based on sin or deprives some one of justice. In such a case the testator can be explained or pacified if possible. Otherwise the parties concerned can be brought together and rapprochement effected.
It may be pointed out that if the will contains something which in itself is sinful e.g. for using it for anti-Islamic propaganda, then such a will should not be put into action or executed. Regard for this principle of Islam is evident in the existing Mohamedan Law:
‘Invalid– to benefit an object opposed to Islam as a religion.
(Tyabji on Muslim Law- P. 759).

235. Saum (Roza or Fasting) is a technical word in the Shariah which means abstaining from food and drink and sexual intercourse from dawn (Fajar) to sunset. This fasting is not like the ‘‘Barat” of other communities in which eating of fruits drinking fruit juice is permitted. But Roza is a form of worship in which complete abstinence from eating and drinking is essential. Not even a single sip of water is allowed to be taken during the fast. Besides, in Islam the fasting of only that person is recognised or is acceptable who has accepted Islam as his faith and observes fast only for Allah. Anyone observing fast without first becoming a Muslim cannot be said to be fasting according to Islamic tenets. Similarly hunger strike cannot be taken to mean the same thing as observing fast in Islam.
This command of observing fast was revealed in the year of Hejira 02, it is prescribed or is compulsory for every Muslim male and female. It is one of the five pillars of Islamic faith.

236. It means that fasting was prescribed for the earlier communities too. As a form of worship it had been an important item of the Shariah of the divine religions. Its mention is found in the previous Scriptures, though these holy books and the instructions in them are not existing in their original form. When Moosa (Moses) went on Mount Sinai to talk to Allah, he observed fasts during those40 days. Accordingly it is stated in Torah:-
‘‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water”, (Exodus: Chapter 34 Verse 28) In the book of Isaiah prophet, fasting is described as under ;-
‘‘Behold, you fast only to quarrel and to hit with wicked fist. Fasting like yours this day will not make your voice to be heard on high, is such the fast that I chose” (Isaiah: 58:4 - 5)
Christ has emphasisd on sincerity and godliness in fasting:“And when you fast do not look dismal like the hypocrites, for they disfigure their faces that their fasting may be seen by men, truly I say to you that they have received their award.” (Mathew 6: 16)

237. This is the real purpose of fasting. The basis of Shariah is fear of God. Fear of God comes from keeping control over one’s desires, and feelings, and the training for keeping these desires and feelings under control is received by observing fast.
Man does not have only a material existence but has also a spiritual existence. For his spiritual strength and development, fasting is the best method. The pressure on man of his desires and feelings is reduced by fasting which creates the quality of self control. A man’s will power is strengthened. A man’s real power is in his heart and mind. Fasting purifies the mind and makes him an obedient slave of Allah and prepares him for the struggle of life. In Islam fasting does not mean remaining hungry and thirsty, but it is the means of providing a man with the opportunity of following the Islamic Shariah and generating in him a sense of obedience and attachment to Allah.

238. That is the burden of fasting is not put on you for many days but that in the whole year only a few days have been fixed for fasting In the verse that follows the prescription of Fasting is explained, which shows that by the few fixed days is meant the month of Ramzan.

239. No limits for journey or travelling are mentioned in the Quran or the Hadith. Therefore in case of any journey or travel when a man sincerely regards himself as in a state of Dawatul Qur’an 79 S.2 S.2 80 Dawatul Qur’an travelling, he may not observe fast. During sickness or travel it is optional to observe or not to obeserve fast. However, if the sickness is of a serious nat2ure fasting should not be observed.

240. Fast is not obligatory on very old people and on those who always remain sick and those who are very weak i.e. those for whom fasting may result in considerable hardship and who cannot be expected to be able to fast on other days, in lieu of the fasts of Ramzan they did not observe. Such helpless persons are allowed in lieu of one day’s fast to feed one needy person. The quantity and the kind of food should be such as a man eats in one day.

241. This means it is better if a man feeds more than one needy person in lieu of one day’s fast.

242. But as far as possible it is better to observe fast. The concession of feeding needy persons in lieu of fast should be taken advantage of only when compelled to do so by the circumstances.

243. Month is the lunar month which is recognised in Islam. Ramadan or Ramzan is the 9th month of the Lunar Year.

244. The Revelation of Quran was started in the month of Ramzan. The first verse, revealed in the Cave of Hira was revealed in a night of the month of Ramzan. Quran is the greatest blessing as it was revealed for the guidance of the mankind. The sense of gratitude for this greatest boon demands that this month be reserved for fasting so that the slaves of Allah may, by becoming free from the desires of the self, get closer to their Lord and prove by their action that nothing in the world is dearer to them than their Lord and His commands. It can be said that the month of Ramzan is like the season of spring for the growth and blooming of righteousness and fear of Allah.

245. The Islamic fast being harmonious with man’s nature and based on moderation is very simple and easy. It has full provision for the purification of self and reformation and development of personality. It leaves out those exercises and methods or self-control which have been devised by the followers of asceticism, yogis and sufis and which cannot be practised by the common man.

246. That is: accept the greatness of Allah, and His glory. This glorification of the Lord should be felt during fasting and also after the end of the fasting month on the occasion of the Id-ul-Fitr. Accordingly, the provision of saying “Takbirs” (greatness of Allah on the occasion of the offering of the ldd prayers ) is in consonance with these directions.

247. That is: though the slaves of Allah cannot see their Lord, they should not think that He is away from them. Indeed He is so close to them that the slaves can call Him whenever they like He always hears when they call Him and answers their prayer, one does not need anybody’s influence, recommendation or intermediacy to convey one’s prayers to Him. Every slave can reach his prayer or request directly to Him at any time and at any place. Therefore, for getting our prayers answered and desires met it is not necessary to seek the help of any Devi or Devta or a Saint or some medium or to take the help of some idols, One should directly ask for help from Allah other than whom there is no God and one should present all of one’s needs before Him.

248. Answering the paryers means that Allah grants the requests and fulfills the desires. If a slave begs from His Lord any thing and does so in the manner which is proper, then the Lord gives the desired thing to His slave. However, it is not necessary that the thing asked for may be given at that very time and that it should be given in the same form. Allah knows what is good for His slaves and therefore if a slave does not get the asked for thing immediately, it is reserved for him for future or for the Hereafter and he gets it in one form or the other. The discussion was about fasting and then the mention of calling Allah for help came up, which points to the fact that the person who observes fast comes closer to Allah who alone grants his supplications. That is why, according to the Hadith, a prayer for help made at the time of breaking a fast is termed as a prayer that is sure to be answered
And slay them wherever you find them and drive them out of the places from where they drove you out, for persecution (Fitna) is worse than slaughter. And do not fight with them near Masjid-e-Haram, unless they fight you there; so if they fight you, slay them. Such is the due punishment of the infidels. (Al-Quran)

187. It is made lawful for you to go to your wives on the night of the fasts. They are your garments249 and you are their garments. Allah is aware that you were dishonest to yourselves in this respect and He has turned in mercy towards you and forgave you. So you may now have intercourse250 with them and seek251 what Allah has written for you, and eat and drink until the white thread of dawn becomes distinct252 to you from the black thread of night. Then complete your fast till the night appears; and do not hold intercourse with them while you are in seclusion in prayer (E’tikaf)253 in the mosques. These are the limits imposed by Allah, so approach them not.254 Thus Allah makes clear His signs to men so that they may fear Him.

188. And do not devour one another’s property by unlawluf255 means nor use it as bribe256 for the judges in order to devour knowingly a portion257 of the property of others sinfully.

189. They ask you about the new moon258 Say: It helps men to mark times (dates) and (the occasion of) Hajj. It is no virtue if you enter your houses from the back; but virtue is to fear Allah259 So enter the houses through their doors and fear Allah so that you may be successful.

190. Fight in the way of Allah against those who fight against you260, but do not transgress the limits261. Indeed Allah does not love transgressors.

191. And slay them wherever you find them262 and drive them out of the places from where they drove you out, for persecution263 (Fitna) is worse than slaughter. And do not fight with them near Masjid-e- Haram,264 unless they fight you there; so if they fight you, slay them. Such is the due punishment of the infidels.

249. The association of the husband and wife is like that of the hand and the glove. To refer to their relationship as garment is a very meaningful idiom. Garment provides a covering for the body. Similarly husband and wife, by providing to one another satisfaction, provide a covering for the sexual instincts of mankind.This relationship makes the manifestations of this instinct modest instead of vulgar. Garment or dress is adornment for mankind; similarly the husband is the adornment for the wife and the wife is the adornment for the husband. If this association of husband and wife does not take place, then the life loses all its charm, beauty and rhythm. The garment keeps men safe from the ravages of weather; similarly husband and wife keep one another morally safe from the assault of the devil.
On account of these advantages, conjugal life is considered desirable and preferable in Islam. The life of celibacy is considered undesirable.

250. In the earlier instructions about fasting it was not clear whether sexual intercourse with one’s wife in the night time during the month of fasting was permitted or not Since among tbe people of the Book there was restriction in the nightly intercourse during the month of fasting, this matter was disputable or uncertain for Muslims. Some people used to hold nightly intercourse in spite of being in doubt and were thus deceiving their own conscience. Shariah desires that in matters about which there are no clear orders, precaution should be taken. But Allah forgave this lapse and clearly gave permission to hold nightly intercourse with their spouses during the fasting month.

251. That is: seek children, which is the most important aim of the conjugal life. This clearly shows the intention of the Quran that children are the desired thing and the Divine intention is that human race should increase. Therefore, those who conduct the movement of birth control for curtailing the human race are working against the Divine intention. On the ground of ill health of a woman or such other compelling reasons some persons can be allowed to use certain birth control methods but to persuade all people to undergo vasectomy or tubectomy or to limit the number of children and to issue slogans like “Neither now nor ever afterwards” is the work of those people who accept neither natural nor spiritual guidance and are satisfied with their “scientific misguidance.”

252. For the People of the Book there was no permission for eating after rising from sleep during their fast. But Islam not only permitted eating after rising from sleep but insisted on this eating, which is known as “Sahri” in India.

253. Here the word “E ’tekaf” is used which means that a man should turn away from all worldly work and attachments and busy himself in worshipping and remembering and reciting the name of Allah. Those who intend to attempt “E’tekaf’, it is necessary for them to spend the last ten days of the month of Ramzan in a mosque and for them holding of intercourse with their wives during these ten days is forbidden.

254 . That is: it is dangerous to go near the limit from where the boundries of disobedience and law-breaking starts, as there is a danger of straying into the forbidden territory. Safety lies in keeping away from the frontiers of sin.

255. Immediately after instructions about fasting comes the instruction: not to eat up property of others unlawfully. This discloses the spirit behind fasting. Fasting teaches one to distinguish between the right and the wrong and to respect the Divine laws. Therefore, the act of eating up wrongfully or usurping the property of another person cannot be the work of a person who has accepted or has assimilated in himself this spirit of Islamic fast. Although observing fast with the help of the rightly earned bread is for a fixed period only, but the observance of distinction between the right and the wrong or eating up unjustly others’ property concerns a man’s whole life.

256. It means that one should not use bribery in order to wrongfully devour the property of others. Bribery is a very strong medium for wrongfully appropriating the property of others. When the guardians of law have a taste of this medium then there is no guarantee for the safety of the rights of the people. The rights of the people can be bought by money. In a society where bribery becomes common, the rulers, judges, etc become dishonest, then even the due rights of men cannot be had without paying bribes. That is why Islam has forbidden giving as well as taking of bribery. To curb corruption it is forbidden to give gift to the Officers and for the Officers to accept them.

257. That is: You very well know that bribery is an evil, is unjust and is a sin, reason also considers it a crime, religion and Shariah declare it a sin. Offering or taking bribe is therefore undoubtedly a sin and you should keep away from such an evil.

258. This was a question concerning the appearance of the moon every month in the form of the new moon. The nature of this question was not scientific or astronomical but it was in connection with the various superstitions connected with the appearance of the new moon. In the answer, both the religious and the secular aspect have been explained.
The secular aspect is that through the new moon dates of Islamic calendar are fixed. The appearance of the new moon in the sky is a clear indication that the new month has started. Accordingly the Lunar year is based on this Natural Calender. The religious aspect is that the fixation of the dates for the Hajj pilgrimage is done with the help of the lunar month. Similarly in all religious matters, only lunar months are recognised.

259. The pilgrimage of Hajj was performed even in the days of Jahiliya, i.e. before the days of the prophet Muhammad (p.b.u.h.)since it began with prophet Ibrahim. In the Hajj of the preprophet days, its real spirit was absent It was an assortment of rituals and unauthorised innovation (Bidaat). One of the innovations was that during the period of pilgrimage if anyone wanted to enter his house after putting on the Ahram (special garment for Hajj) or after performing the Hajj he should enter his house from the back by jumping over the wall. Quran instructs that this superstition and innovation must go and advises that they should enter the house through their proper doors. It also clarified that virtue or righteousness could not be obtained by following superstitions and ritualistic innovation; it can be achieved by honest God-fearing and respecting the laws of the religion. The real righteousness and virtuousness flow from fear of Allah.

260. In this verse the men of Faith are allowed to fight in defence. It is necessary to understand the background of this permission. The disbelievers of Makka did not believe in the freedom of belief, freedom of conscience and freedom of expression. In the tribal system prevalent there no individual from any tribe was allowed to give up his idolatrous religion and convert to Islam. Those who broke these shackles and became Muslims were made victims of untold torture and aggression. They were being forced to come back to their old religion. All this compelled the Muslims to leave their homes and migrate from Makka. And when they took shelter in Madina after migrating from Makka, aggressive activities were increased against them. In these circumstances, Allah gave permission to the men of Faith to meet the attack of sword with sword. This is the first time when command to fight was given to Muslims who were organised in Madina after their migration. After this, in the month of Ramzan of the year Hejira 02, the battle of Badr was fought.

261. There are instructions to remain within the limits even during war-time. Accordingly, in the Hadith there are instructions forbiding the slaughter of women, children and old men. Similarly forbidden are the practices of maiming the dead bodies and indulging in brutalities.

262. In this verse the command of slaying pertains to only those persons who were fighting against Muslims, as is clear from the foregoing verse. It is not correct to think that this command means that wherever Muslims find a kafir (infidel), they should kill him regardless of the part of the world he is found in or whether he is at war with them or not.

263. The word “Fitna” here means tyranny and aggression or persecution, by which attempts were made to turn away Muslims from the Right path and to thwart their endeavours to follow the Right Path. This is a justification for the permission to fight, although fighting or war is a serious matter especially when the fight is to be carried out within the limits of the Haram (Sacred Mosque) and during the forbidden months. It is a more serious matter than wars that the slaves of Allah should be subjected to torture and tribulations only because they had given up idolatry and disbelief and accepted the faith of one God and called others to accept the Guidance of Allah in order to reform the society.
The intention of the verse is that if any group resorts to fascism and authoritarianism and prevents people from accepting the Right Path and comes in the way of propagating the call towards Allah, then the use of force against such a group is lawful and proper.

264. The area near the Sacred Mosque (Masjid-e-Haram) is called ‘Haram’. There are special instructions about paying respects to this sacred place. This status of sacredness is continually granted from the time of prophet Ibrahim. In the pre-Islamic days also, this place was considered as sacred and fighting was forbidden in that area. The question therefore arose that if the disbelievers of Makka started fighting within the limits of the Haram then what should the Muslims do ? The answer was given that the Muslims themselves should not start fighting in the vicinity of the Haram but if the infidels started fighting in the area then Muslims should fight bravely and no quarters should be shown to the opponents.

192. But if they desist,265 then verily, Allah is Forgiving and Merciful.

193. And fight them266 until there is no more persecution and there prevails religion for Allah267. But if they desist, then let there be no hostile action except against the wrongdoers .268

194. The prohibited month269 (for fighting) is to be observed provided they (the enemy) also respect270 the prohibited month. Concerning prohibited things there is the law of just retribution.271 Therefore, if anyone transgresses the prohibited thing by attacking, then you do likewise (in equal measure). Always fear Allah and bear in mind that Allah is with those who fear Him.

195. And spend your wealth in the way of Allah272 and make not your own hands contribute to your destruction273 .And do your duty (spending for Allah) with excellence. Verily, Allah loves those who do their duty with excellence.

196. Accomplish the Hajj and Umra for Allah274,275and if you are besieged, then offer276 (Hadyi) such sacrifice for Allah as you may find. And do not shave your heads until the offering reaches the place of sacrifice.277 And if any of you is ill or has an ailment of the head, (he should)278 in compensation either observe fast or give alms or offer sacrifice of animal. And when you are in peaceful conditions, then if anyone wishes to take advantage of performing Umra with the Hajj, he must make an offering such as he can afford279. But if he cannot afford it, he should fast for three days during the Hajj and seven days on his return.These are Ten days complete280. This is for those whose household is not in the precincts of the Masjid-e-Haram281 And fear Allah282 and know that Allah is strict in punishment.

265. Here desisting means desisting not only from aggressive activities but also from their belief in idolatry and infidelity.

266. Here it is necessary to understand fully the dispute which was going on between the Muslims and the idolaters of Makka.The Quran claimed that the right of management of the House of Ka’aba which was built by the prophets, Ibrahim and Ismail belonged to Muslims and not the idolaters, who had put idols inside the Ka’aba. In answer to the prayer of the prophet Ibrahim, Allah had fulfilled his promise by sending prophet Muhammad (p.b.u.h.),with the promised prophet this Sacred House is to be renovated for the purpose for which it was built. It was therefore necessary that the said House be cleared from the possession of the idolaters and be placed under the management of Muslims as it was the centre of Islam and the Qibla of the men of Faith. In fact this was the ideal and the main purpose of prophet Muhammad (p.b.u.h.) Any force which was coming in the way of achieving this ideal and this purpose deserved to be removed with force.

267. That is: This war should be continued till the land of Haram is cleared of the persecution and the right faith gains ascendance. Since the House of Allah (Ka’aba) enjoys the position of being the centre of Oneness of Allah, there is no room for any other religion in this land.

268. That is: if they desist and accept Islam as their faith then no action would be taken against them on account of their past crimes. Action would be taken against those who would continue to persist in their aggessive attitude.

269. The months of Zil-qa’ada, Zil-Hijja, Muharram and Rajab are called the forbidden months. Out of these, the first three months were reserved for pilgrimage and the last month for Umra. Fighting was forbidden in these four months so that the pilgrims might travel in safety to Ka’aba and return home. This prevailed since the time of prophet Ibrahim and was accepted by all the Arabs.

270. When the disbelievers do not respect the forbidden months and their swords come out of their scabbards even during these months, then Muslims also have the right to deprive the disbelievers from their right of living with peace and respect.

271. That is: you can deprive them of the right of respecting the same things which you were deprived of by them, but take care about being righteous. You should neither start a fight yourself nor should you exceed the limits of necessity.

272. Here spending in the cause of Allah is to spend for the supremacy of religion and for the glorification of Allah’s words.

273. That is: Those who shy away or avoid spending their wealth for the glory of the faith, they are putting themselves to destruction, because real life lies in offering sacrifice of life and property in the cause of Allah and not in keeping them safe.
“Make not your own hands contribute to your destruction” also indirectly indicates that self-destruction or suicide in any form is forbidden in Islam.

274. Umra is the pilgrimage of the House of Allah (Ka’aba) with specific rituals. It is performed with putting on the Ahram (specified garments) going round the Ka’aba (Tawaf) and running between the safa and Marwa (Sa’ee) and in the end getting the hair on the head shaved or cut. Umra can be performed at any time while Hajj, can be performed only on the fixed dates. Besides, during the Hajj, pilgrims have to go to Arafaat also while Umra is performed only in Makka.

275. The pilgrimage - Hajj and Umra -were being performed even in pre-Islamic days (Jahiliya). This pilgrimage during the Jahiliya was not strictly for Allah but in their rituals they used to worship idols which were placed in the House of Ka’aba and on the hillock at Marwa, etc. They used to worship these idols, placed offerings before them and offered sacrifices of animals. Therefore Allah sent guidance to Muslims to perform Hajj and Umra exclusively for Allah and to keep it free from all the traces of idolatry (shirk) and innovations (bidaat).
There is also another aspect of this guidance that the Hajj should not be made a source of trade and commerce. During the pre-Islamic days of Jahiliya it was considered as a trade fair. It is now stressed that no impure motive or exhibition be allowed to be indulged into during this worship, which is to be performed exclusively as a form of worship and with the sole purpose of winning Allah’s pleasure. Dawatul Qur’an 87 S.2 UUUUUUUUUU S.2 88 Dawatul Qur’an

276. That is: you start from your homes for Hajj or Umra and in the way if you are stopped by the enemy, then you should offer whatever animal is available from amongst camel, cow, goat, for sacrifice.
In the year Hejira 06, when the Prophet of Islam (Peace be upon him) started with his companions for performing Umra, he was stopped by the idolaters of Makka at the place called Hudaibia, from where the limits of Haram begin. The prophet (Peace be upon him) offered sacrifice at that place only and took out the Ahram, signifying the end of the pilgrimage.

277. In the “state of Ahram” shaving of the head, etc, is forbidden before offering the sacrifice. However, it is necessary to shave head, etc or to get the haircut after offering the sacrifice.
Reaching of the offering to the place of sacrifice means that the sacrifice is actually offered and that the hair should be cut after the sacrifice is actually offered.
Actually offering the sacrifice means that in the case of a man besiegd then offer (Hadi) as you may. And in normal circumstances, he should offer the sacrifice at home and generally near the House of Ka’aba (in Mina).

278. That is : if a man is compelled to shave his head on account of illness or some such other difficulty before the sacrifice is offered then he should atone for it by fasting for three days or should feed six needy persons or at least offer one goat in sacrifice as was explained by the prophet (Peace be upon him).

279. This permission is for those who stay outside the Haram and want to complete Hajj and Umra in one journey. This is called “Tamatto”. It is like this : A man should first perform Umra and then take out the Ahram (garment) marking the end of the Umra and then in the days of the Hajj, again put on Ahram (garment) and perform the Hajj. In the case of “Tamatto” as described above, it is necessary to offer sacrifice. But if it is not possible to offer sacrifice then he should fast for ten days –– three days’ fast during the Hajj and seven days’ after returning from the Hajj.

280. That is: The substitute for sacrifice would not be fast for three days but for ten days. Referring to the ten days fast as complete is perhaps due to the fact that ten is a round number and it is the basis of the decimal system.

281. People staying within the limits of the Haram are not allowed to perform “Tamatto”. They can only perform Hajj during the months of Hajj and it is called “ Ifrad.”

282. This points to the fact that the purpose of these instructions is to instill fear of Allah. If you do not perform Hajj on account of fear of Allah then the Hajj will be without its spirit.
For Hajj the months are well known. If anyone undertakes that duty (in these months) let there be no obscenity, nor wickedness nor wrangling in the Hajj. And whatever good you do, Allah knows it. And take a provision (with you) for the journey. But the best of provisions is piety. So fear Me, O you that are wise! (Al-Quran)

197. For Hajj the months are well known283. If anyone undertakes that duty (in these months) let there be no obscenity,nor wickedness nor wrangling in the Hajj284. And whatever good you do, Allah knows it. And take a provision (with you) for the journey. But the best of provisions is piety.285 So fear Me, O you that are wise!

198. It is no sin if you seek the bounty of your Lord286 .Then when you return from Arafaat287 remember Allah at the Mashare Haram (Sacred Monument)288. And remember Him as He has guided you289,though before this you were astray.

199. Then return from the place from where the multitude returns290 and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

200. So when you have accomplished your Hajj rites, then remember Allah as you remember your fathers, or with a greater zeal291. There are men who say: “Our Lord! Give us in this world.292,” and they will have no portion in the Hereafter.

201. And there are men who say: “Our Lord! Give us good in this world and good in the Hereafter, and save us from the torment of the Fire”293.

202. To these will be given what they have earned. And Allah is swift at reckoning.

203. Remember Allah during the appointed294 days. Then whosoever hastens in two days (and departs), it is no sin for him; and whosoever delays (his departure by one day) it is no sin for him295; it is for him who fears Allah. Then fear Allah and know that before Him you will be gathered.296

283. The months of Hajj are Shawwal, Zil- Qa’adah and Zil-Hijjah, which are the 10th, 11th and 12th months of the Lunar year. It is necessary to gather in the grounds of Arafaat on the 9th of Zil-Hijjah which is called “Wuquf-e-Arafaat” (Stay of Arafaat), and this is the most important rite of the Hajj. The Ahram (garment) of the Hajj is put on during the months of Hajj only.

284. When a man puts on the Ahram (garment) of Hajj, then certain restrictions are imposed on him, e.g. he should abstain from indulging in sexual talk or act. Accordingly, during this period not only any sexual intercourse with his wife is prohibited but any talk or thought about such matters is also prohibited. Obscene conversations also are strictly forbidden. All acts of wickedness are bad in themselves. But in the state of Ahram (during the Hajj) committing them is a very serious sin. Similarly quarrels and wranglings are also bad but during this period their seriousness increases.
By mentioning the prohibition of these evil acts the purpose is to impress that the Hajj is not a fair that the people should gather here for pastime or business nor is it a religious “yatra” where a man can wash his sins by performing certain rites but that it is an attendance in the presence of Allah. Accordingly in the state of Ahram during the Hajj, when the pilgrim calls out ‘’Labbaik”, it only signifies that “O Allah! I am at your service”. Therefore, for this attendance it is necessary to make special efforts to keep away from sins and to be conscious of being in a peculiar state so that a deep impression is created on his mind and heart and when he returns from the Hajj he should have been benefited from the bounty of purification and be spiritually rich.

285. In the age of darkness (Jahiliya), it was considered an act against religion if some provision was taken on journey to the Hajj. In this verse this concept is refuted and it is impressed that to exhibit poverty is not a commendable thing.
What is commendable is that a man does not seek help from others for his sustenance and that he fears Allah and performs good acts. “The best of the provisions” is righteousness, good conduct and fearing Allah. This points to the attempt at preparing man for his journey to the Hereafter for which the best provision is righteousness and good conduct.

286. When a slave tries to earn his livelihood, remaining within the bounds prescribed by Allah, then he seeks the bounty of his Lord. Therefore, during the journey for Hajj there is nothing wrong in deriving benefit from trade or commerce, provided he makes efforts to be righteous, as was explained above. If the main purpose of performing the Hajj is kept before our eyes and strictly followed in a righteous way there is no objection to gain some trade benefits by the way, without compromising the principle.

287. Arafaat is the name of an open ground which is situated at a distance of twelve miles from Makka in the south-east. It falls on the way to Taif. To stay in this ground on the 9th of Zil Hijja is the most important rite of the Hajj pilgrimage. There is a hillock in this maidan, which is called “Jabalur- Rehmah”, at the foot of which the Prophet (Peace be upon him) had once offered prayers.

288. That is: in Muzdalifa which falls between Arafaat and Mina. When pilgrims return from Arafaat, they stay at night in Muzdalifa.

289. In Muzdalifa the two prayers (Salat), Maghrib (Sunset) and Isha (Night) are offered together. And the prayer of Morning (Salat-e-Fajr) is offered before sunrise. For remembering Allah, these prayers are also performed along with calling loudly “Labbaik” and reciting the holy name of Allah.

290. Quraish considered themselves as keepers (Mujavir) of the House of Ka’aba and on this ground they had fixed for themselves the distinction of not attending at Arafaat during the Hajj. So they used to go up to Muzdalifa and return from there. Quran did away with this distinction and placed everybody on equal footing and commanded that as others go up to Arafaat the Quraish should also go there and return from there
It may be mentioned that the rites of the Hajj, including that of the attendance at Arafaat were being performed since the days of the prophet Ibrahim. But the idolaters of Makka made some change in the pre-Islamic days (Jahiliya) Quran brought them back on the same practice which was followed by the Prophet Ibrahim and did away with all the distinctions that were based on falsehood.

291. In the pre-Islamic days (Jahiliya) during Dawatul Qur’an 91 S.2 S.2 92 V V VVVV Dawatul Qur’an the stay in Mina, gatherings for poetry reciting used to be held. Poets and speakers used to sing the praises of their forefathers and recite their adventures with pride. Quran commanded to stop this useless activity and to make more and more efforts to remember Allah and recite His praises.

292. Points to the people who are influenced by the material benefits and worldly gains. If they get an opportunity to perform Hajj, there also they pray for getting more wealth and property in this world and completely forget the Hereafter. They do not care for the salvation in the next world. This mentality changes the great worship of Hajj into a source of material gains and on account of this way of thinking this type of person is deprived of the great benefits that accrue from Hajj.

293. This refers to those persons whose viewpoint about this world is not unbalanced and those who seek the good of this world and also of the next world. For a thing of this world to be good for a person depends on the fact whether it assists him in his success in the Hereafter. For this reason, the men of faith pray to Allah for granting them only those things which would be really good and beneficial for them in the final run. Besides, men of faith always pray to Allah for guarding them against the torment of Hell, since the main concern of a man should be of salvation in the Hereafter.

294. Refers to the days of stay in Mina, which are known as the Days of Tashreeque. They fall on the 11th, l2th, and l3th, of Zil- Hijja. Mina is three to four miles away from Makkah. Here on the 10th of Zil-Hijja small pieces of stones are thrown at the Satan (symbol). Sacrifice is also offered here. The days of Tashreeque are also spent in Mina and small pebbles are thrown at the Satan (symbol) daily. At the time of throwing pebbles at Satan (symbol), Allah is remembered and curses are uttered against Satan.

295. That is: permission is given to return from Mina on 12th of Zil-Hijja after throwing stones at the Satan (symbol). or to stay in Mina up to 13th of Zil-Hijja. In the event of staying in Mina on the13th, it will be necessary to throw pebbles at the Satan (symbol).

296. Points to the fact that the gathering at the Hajj is a reminder of the gathering on the Day of Judgment, when all the people will be gathered before Allah.

Masjid Al-Namirah in the Valley of Arafat.

MACCA MAR WA SAFA MOSQUE SACRED SATAN JAMRAT MASJID-AL-KHAIF MASHAR-E-HARAM MASJID-E-NAMERA TOWARDS TAIF EAST WEST NORTH SAUTH MINA SLAUGHTERING PLACE MUZDALIFA JABLUR RAHMAT ARAFAT PLACES OF HAJ (PILGRIMAGE)

ARAFAT

204. There is among men a certain type of man whose speech about this world’s life may dazzle you; and he calls Allah to witness about what is in his heart; yet he is the most rigid of opponents297 .

205. And when he turns away, his efforts in the land is to act corruptly therein and to destroy the crops and the human298 race and Allah likes not corruption.

206. And when it is said to him: “Fear Allah,” vanity takes him to sin. Hell is enough for him and an evil resort.

207. And among men there is a person who dedicates his life to seek the pleasure of Allah299 and Allah is full of kindness to His slaves.

208. O you who believe! Enter into Islam completely300 and follow not the footsteps of the devil.301Indeed, he is an open enemy for you.

209. And if you slip back after the clear proofs have come to you, then know that Allah is Mighty, Wise302.

210. Are they waiting for Allah to come to them in the canopies of clouds, with angels, and the matter is decided303 ? Finally all matters go back to Allah for decision.

211. Ask the Children of Israel how many clear signs304 we have sent them. But if anyone who alters Allah’s favour305after it has come to him; Indeed, Allah is severe in punishment (for him).

212. Charming has been made the life of this world for those who do not believe306; and they make a jest of those who believe. But those who fear Allah will be above them on the Day of Resurrection; and Allah bestows (His abundance) without measure on whom He will.307

297. Refers to the selfish persons who are champion talkers and use flowery language to hide their inability to do good acts. When they talk about the problems of this world, their speech is very attractive and they call Allah as their witness to mean that what they are saying is not for their selfish ends, but it is for the public good and that they are not the enemies of Islam although in their hearts they carry jealousy and enmity for Islam and they are its deadly enemies.

298. That is: In your presence they talk very charmingly but when they go away from you their only efforts are directed to acting corruptly in this world. They oppose the call to come towards Allah. The reform of the world and the establishment of peace and justice therein is dependent upon His obedience, which they oppose.
This statement of Quran is amply borne out by the destruction that was caused as a consequence of the big wars and international conflicts. When power and authority come into the hands of those who turn away from the Guidance provided by Allah, then they work for the destruction of the world, although at every step they put up pleasing theories to justify their actions.

299. In the foregoing, mention was made of selfish people. Here is mentioned the case of sincere men of Faith, who have made the pleasure of Allah the main aim and purpose of their life and for Him they are ever ready to sacrifice everything.

300. Here the Muslims are advised that if they want to become true believers in Allah, then they should adopt the policy of complete submission and devotion to Him and to bring their entire life under the suzerainty of Islam without any reservation. To accept only those matters of religion which do not clash with their material interests is the method of the hypocrites and selfish persons. True and sincere believers in Allah follow the way of completely surrendering to the will of Allah and in all matters and problems they consider themselves obedient to the laws of Islam. Therefore, if you accept Islam, then accept it completely and follow it sincerely. Other wise accepting only a few instructions of Islam and rejecting others would not entitle you to be counted among the loyal slaves of Allah nor from this kind of attitude peace, order and just system can be established in the world and this kind of behavior will result in mischief and corruption.

301. That is: Those persons who practise Islam as well as methods of disbelief and have divided their lives between the two are the followers of the devil.

302. That is : Even after these clear instructions and guidance you continue to follow the policy of self-aggrandisement in the garb of following Islam or you continue to conspire with men of disbelief, then remember that you will not be able to escape Allah’s grip, as He is All-Powerful. He has not sent down His religion so that people make it a plaything but He has sent his Guidance with the set purpose of making a distinction in respect of the consequences for those who follow His right path and those who turn away ‘from it. This is the clear demand of the fact of His being the Wisest of all.

303. That is: Even after these clear in- structions and Guidance if the people do not follow the path of Islam, but continue to follow in the footsteps of Satan, then do not think that they are waiting for any other argument but that they are waiting for Allah and his angels appearing before them. But such a time will be the time of the Final Judgment. Only that faith and belief will be accepted as right and sincere which was adopted on seeing, hearing and understanding the clear signs of Allah. Allah wants that man should use his intelligence and should accept the truth on the basis of sound argument. But those who want to accept the faith or truth only after seeing the facts with their physical eyes then they have to wait for the Doomsday. But that time will be the time of the Final Judgment and not of the test.

304. The clear signs which were shown to the children of Israel have been referred to earlier, e.g. making a way for them in the sea, creation of twelve wells of water for them in the desert, provision of food in the form of Manna and Salwa in the desert, etc. Even after seeing these clear Signs from Allah they indulged in ungrateful acts.
All allusion to the history of Bani Israel at this place is made because the world- loving and the materialist people mentioned here belonged to the group of Bani Israel.

305. Here Favour of Allah means the Guidance that came from Allah and Laws of His Shariah, and altering this Favour means to be un grateful for it and to go astray instead of following it.

306. That is: When these people refused to accept the facts and truths which Quran was revealing and when they directed their attention exclusively towards the material world, then they came under the influence of the world’s allurement and the material world has so much pleased them and engulfed them that they are unable to even think of the next world. Not only this, but they even make fun of those persons whose aim is to achieve success in the life of the Hereafter and condemn them as narrow-minded.

307. Without measure means so much more than the expectations and desires that the man cannot even imagine it i.e. limitless and countless bounties, favours and pleasures of the next world.

MINA DURING HAJ

213. Mankind were one community308. (But when they differed) then Allah sent messengers with glad tidings and warnings, and with them He sent the Book containing Truth, so that He may judge between people in matters wherein they differed; but only those people differed therein who were given the Book after clear teachings came to them out of spite among themselves. Allah by His Grace guided the believers to the Truth, concerning that where in they differed. And Allah guides whom He will to the path that is straight.309

214. Do you think that you will enter paradise without such trials as came to those who passed away before you? They experienced suffering and adversity and were so shaken in spirit that even the prophet and the faithful who were with him cried; “When will Allah’s help come ? ”Ah !Verily, Allah’s help is near.310

215. They ask you what they should spend in charity. Say: Whatever good things you spend, it is for parents and kindred and orphans and those in want and for wayfarers. And whatever good you do, Allah knows it well.

216. War is enjoined upon you and you dislike it. And it is possible that you dislike a thing which is good for you, and that you love a thing which is bad for you.311 And Allah knows and you do not know.312

308. Here are answered the most important questions which generally come up in one’s mind on seeing so many differences in the religions of the world, that is: What was the religion of man when man first started on this earth? and whether the history of man begins with groupism of men and different religions or whether this groupism is the product of later years? Quran answers these questions thus : Mankind in the beginning was only one community or one nation, that is all agreed on one point and on one origin, which is the religion of oneness of God known as Islam. Mankind opened its eyes in the light of the belief in one God and the caravan of mankind had started to travel on the highway of Islam. On this account the first chapter of the history of mankind is the brightest chapter.
This concept of the Quran about mankind’s first chapter of history is supported by the modern discoveries that in the most ancient times the religion of the human race was a belief in the oneness of God and not in polytheism or idolatry ;—
“The evidence of Anthropology, says a leading archaeologist of the day, Sir Charles Marston, will be cited in those columns to prove that the original religion of the early races was actually Monotheism or something very like it.” (The Bible is true P.25 vide commentary on, Holy Quran by Moulana Abdul Majid Daryabadi Vol. I, p. 33A)-

309. The fact which has been disclosed in this verse is that in the beginning the human race belonged to one origin and accepted one faith which was Allah’s religion, Islam, Accordingly, Allah favoured the First Man, who is the father of all men and whose name is Adam, with his guidance, his children, progeny remained on’ this original Guidance for a considerable time and remained as one community. Subsequently people differed and introduced new things and drifted away from the caravan of mankind which was on the right path of the original faith. Thus different communities were formed and every community invented a different religion. To reform mankind in this kind of situation, Allah has been sending His messengers and prophets to these communities. Accordingly, these prophets invited people to the right faith, and informed them of the bad consequences of drifting away from the right path and rejection of faith and gave glad tidings to those men who accepted their invitation to the right faith of the ultimate salvation and peace. These prophets who were sent to different people at different times and in different countries did not establish any new religion, but they presented only Islam to their people and on the basis of this original faith they had attempted to once again create one community. The Books which were revealed to them were the parts of only one Book, Al-Kitab. In the Book different religions were not presented but only one religion, Islam was presented. These Divine Books had decided all the religious disputes and removed the differences and had revived the Truth. But those communities to whom this Truth had come, later on only on account of their personal jealousies, prejudices, obstinacy and selfishness disagreed with the Truth and altered it. In this way people continued to differ from the Truth in spite of Allah sending down clear indications about what was the truth till at last Allah revealed the holy Quran which explained the Truth to the people in very clear terms and provided for this Truth to be preserved in its original and true form till the Doomsday. After this there is no reason that people should be misled or be in doubt about the differences in the religion and hesitate in accepting the Truth. But only those people accept the truth by the grace of Allah, who do not indulge in narrow-minded prejudices and obstinacy and in whom there is an inner readiness to accept what is true.

310. In this verse there is consolation for those who accept the Truth and have to face opposition difficulties and affliction in the path of Truth. To them is presented this history of the battle of truth and falsehood—that before you those who traversed this path of Truth had to encounter stiff opposition from the rebels of God and had to serve the cause of Truth at the risk of their life. The trials and tribulations that the earlier people had to suffer on account of accepting the right path can be judged by the following Hadith of prophet Muhammad (Peace be upon him) ;- “Those who have passed before you had to experience such experiences: Someone used to be caught and placed in a hole dug in the earth and the saw used to be run over his head in such a way that he used to be cut into two; and iron combs used to be pricked into his body which used to cut through the flesh and reach the bones. He used to bear these tribulations, but did not use to give up his religion (Islam).” –(Al-Bukhari)

311. This is a basic fact of human nature, which is strange. The things which a man or his senses like are generally those which cause his downfall and the things which raise him higher are generally those which are not palatable to him or his senses. Therefore, if the act of deciding what is good and what is evil is left to man, there is every likelihood that man will come generally to a wrong decision. Man will consider a number of things as evil or wrong because they are not pleasant to him but actually those things may be such as to raise his moral stature and means of achieving true greatness. Man may like those things which may please his senses but in fact they may be such as to cause his moral downfall and degeneration. Therefore, in the problems of life, Allah his taken the responsibility of guiding man on Himself.
Fighting or warfare apparently is a horrible thing but sometimes it becomes inevitable to resort to warfare in order to achieve some higher purpose and to save mankind from destruction. In this verse, the fighting or the warfare which has been enjoined upon Muslims is to be undertaken in the cause of Allah because it is inevitable in the circumstances viz for freeing the House of Ka’aba from the possession of the infidels, for making Islam a ruling force and for protecting men of Faith.

312. That is: Man can form a wrong opinion or take a wrong decision and fall headlong. But Allah’s knowledge covers what is open and what is hidden. His guidance is the correct guidance and there is no possibility of any erorr in that guidance.
Upon (the affairs of ) this world and the Hereafter They ask you about orphans. Say: The best thing to do is what is for their good; if you live together, then they are your brethren; but Allah knows the man who means corruption from the man who means good. And if Allah had wished He could have put you to hardship. He is indeed Exalted in power and Wise. (Al-Quran)

217. They ask you about warfare in the Prohibited Month. Say: “Fighting in that (month) is a grate offence, but it is far worse in the sight of Allah to hinder people from the path of Allah, to deny Him, and to prevent people from visiting Masjid-e-Haram, and to drive its dwellers out”. And persecution313 is far worse than killing. Nor will they cease fighting you until they turn you back from your faith314, if they can. And any one of you who turns back from his faith and dies in unbelief, his works will be in vain in this life and in the Hereafter; All such people will be companions of fire; they will abide there.

218. Those who believed and those who migrated315 and fought (and strove and struggled) in the path of Allah, they have the hope of the mercy of Allah and Allah is Forgiving and Merciful.

219. They ask you about wine316 and gambling,317 Say: “In them is great sin and some benefit for people, but the sin is greater than the benefit.”318 They ask you how much they are to spend. Say: “What is beyond your needs.”319 Thus Allah makes clear to you His commands in order that you may ponder.

220. Upon (the affairs of ) this world and the Hereafter320 They ask you about orphans. Say: The best thing to do is what is for their good; if you live together, then they are your brethren; but Allah knows the man who means corruption from the man who means good.321 And if Allah had wished He could have put you to hardship. He is indeed Exalted in power and Wise.322

313. Its explanation has been given in note No.263.

314. This explains the nature of the persecution, oppression, mischief, etc, which the men of faith were encountering at that time, i.e. their faith and their religion was in great danger. For this reason, they were given permission to fight.

315. After the migration of the Prophet (Peace be upon him) to Madina the command ‘Nas given for general migration from Macca in order to help the prophet (Peace be upon him) as well as the faith. There is a reference to this fact in this verse.

316. Wine is an alcoholic beverage which causes intoxication. It adversely affects man’s body and mind. It is not only dangerous for the moral and spiritual life of a man but also causes great destruction of the family, social and national life. There is some temporary profit or benefit from wine for example on account of its being a stimulant, a man experiences a little more energetic to attend to his work and it becomes easier for him to perform his job. But then it is extremely harmful not only from the moral but also from the physical viewpoint. Below we reproduce some extracts from the Encyclopaedia of Religion and Ethics, which clearly explains the harmfulness of alcohol and will give an idea of the various types of harms to save from which Quran has prohibited the drinking of this harmful substance:
EXTRACTS FROM THE ENCYCLOPAEDIA OF RELIGION AND ETHICS, VOLUME 1. ALCOHOL
“When enough alcohol is taken to produce intoxication, judgement, self control, perception and the other higher faculties are affected first, with greater facility in thought and speech. there is a certain disregard of the environment, a quiet person may become lively and witty, unwanted confidences are given and there may be assertiveness and quarrelsomeness, singing, shouting and other noisy demonstrations indicated the free play of the emotions...... Such persons may suffer from an insane or alcoholic heredity......An automatic dreamstate, in which complicated, it may be criminal, actions are performed quite unconsciously, is some times induced by acute alcoholism. (p. 300).
“Self respect becomes impaired and by selfishness, neglect of wife, children and other dependents, loosening of self control and want of truthfulness, the moral deterioration is signalized. (P. 300).
“It is estimated that in this country (U.K.) alcohol accounts for 100,000 to 120,000, deaths per annum” (P. 301).
Alcohol is a poison for protoplasm.”
“Large number of psychometric experiments under conditions of the greatest accuracy prove that alcohol in small dietetic doses exercises a distinctly paralysing effect on the working of the brain”. (P. 299)
“The amount of work is increased and more easily performed but after a brief period extending almost to 20 or 30 minutes, there comes a prolonged reaction, so that the total effect is distinctly disadvantageous”. (P. 299).
“On the whole experiments show that alcohol does not strengthen the heart but rather the reverse” (P. 300).
“There is universal testimony as to the close relationship between excessive drinking and breaches of moral law and the laws of the state. This is a direct consequence of the effect of alcohol on the higher faculties, intellectual and moral, and the resulting free play given to the lower inclinations. Alcohol cannot only be a direct cause of crime, but it acts powerfully along with other conditions such as heriditary nervous or instability of the brain” (P. 301).

317. Gambling has been forbidden on account of the moral and social harmfullness that it causes. The disadvantages of gambling are mentioned briefly as under :
(1) Gambling teaches a man to rely on luck, chance and empty desires. It does not teach a man to rely on his own efforts and on the causes which are created by Allah and which a man is asked to follow. Islam wants that man should try to obtain results from his own efforts.
(2) Gambling amounts to taking away others property by wrongful means.
(3) Gambling creates enmity between the gamblers. Although the loser keeps quiet after losing but his silence has extreme anger and displeasure behind it.
(4) The love for gambling is not only bad for an individual but also for the society.The gambler becomes careless about his responsibilities Dawatul Qur’an 105 S.2 S.2 106 Dawatul Qur’an towards himself and towards his family. From such persons one cannot expect that they would not betray their own faith, honour and country for their own selfish ends.
(5) By keeping both the harmful things – wine and gambling in one command, Quran has given proof of its love for the truth that both these things are equally harmful for the individual, family, country and morals. The case of a gambler is exactly like the case of a drunkard and it is only rarely that one is not found in the company of the other.
(– Extracts from the book: Islam mein Halal-o- Haram by Yusuf Quarzavi, P. 384). The following extract from the Encyclopaedia of Religion and Ethics will not be out place :
EXTRACTS FROM THE ENCYCLOPAEDIA OF RELIGION AND ETHICS VOL.6 GAMBLING
“On the Aryan races gambling has a special hold, A famous hymn of the Rigveda (x 34) vividly sets forth the woe of the ruined gambler. The length to which gambling was carried in India is well illustrated by the episode of Nala and Damayanti in the Mahabharata (iii 59-61) where the Prince loses all that he has.... Sanskrit Literature abounds in allusions to the evil of play” (P. 164).
“The vicious tendency of gambling has never been called in question. Lord Beaconsfield spoke of it as a vast engine of national demoralisation” (P. 166).
“The economic aspect needs no discussion. Gambling adds nothing to the wealth of the community”. (P. 166).
“Though it is in society that the temptation comes, gambling itself is anti-social. It is as Herbert Spencer says, a kind of action by which pleasure is obtained at the cost of the pain to another. The happiness of the winner implies the misery of the loser. This kind of action, therefore is essentially anti-social, it scars the sympathies cultivates a hard egoism, and so produces a general deterioration of character, it is a habit intrinsically savage ... in an atmosphere of brotherhood no form of gambling could exist” (P. 166).
“There are only three ways in which property can be legitimately acquired – by gift, by labour and exchange. Gambling stands outside all of these.
“Its motive is, however carefully disguised, covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement; but it is still robbery , just as duelling which is murder by mutual agreement is still treated as murder. It is begotten of covetousness, it leads to idleness – it is moreover an appeal to chance – it concentrates attention upon luck, and thereby withdraws attention from worthier objects of life.”

318. In the times of Jahiliya (before the prophet) people used to gamble after drinking wine and the custom was to slaughter a camel, the winner distributing its flesh among the poor. On this account gambling and wine were considered a motive force behind generosity. In view of this aspect of social service, the question arose when Quran insisted on spending money in charity as to what are the instructions about wine and gambling which were considered useful for charitable purposes. Quran answered this question in this way that though there are some advantages in wine and gambling, the moral disadvantages are much more than their advantages. Therefore, both these things have been declared as forbidden. This clearly brings forth the principle that things which have been declared ‘Forbidden’ or ‘Haram’ by the Shariah are not prohibited on the ground of their material benefits or usefulness but they are prohibited because the moral disadvantages far outweigh their material advantages. Therefore, those things which are apparently beneficial to mankind from the material viewpoint but disadvantageous from the moral stand point, should be avoided in the interest of the society. By not being able to grasp this fact about the principle involved people do not feel anything wrong or amiss in using improper or unfair means to achieve their proper or good goal. For example, arranging of dance and song programmes in aid of educational institutions, organising parades of film stars to provide help to the stricken people are considered acts of good and social service, although in it are present all the ingredients of sin-promoting and moral-ruining compounds and their disadvantages are far greater than their advantages....... Accordingly, Islam. does not allow use of unfair means to achieve a fair purpose.

319. This spending is connected with jihad, fighting in the cause of Allah. Sometimes occasions arise when to protect religion and faith, one has to sacrifice everything one has. Since at that time the House of Ka’aba was to be freed from the possession of the idolaters which was the most important thing, this holiest of the war therefore called for extra-ordinary sacrifices. The command was given that after spending for the unavoidable necessities and on the deserving dependents, whatever is left as superfluous should be spent in the cause of Allah.

320. That is: Reflect and think over what is good and beneficial for the life in this world and the next and try to be a balanced thinker. Generally people go either to this extreme or that extreme either they consider wine-drinking and gambling as lawful and proper or consider the lawful or proper things as forbidden and convert their faith to ascetism. Quran trains the intellect of man in such a way that it thinks in a balanced manner and is able to understand what is good and beneficial in this life and the Hereafter.

321. In connection with the safeguard of the property of the orphans the commands given- by the Quran are so hard that the people used to take extreme precautions, so much so that in a house where an orphan was being brought up, his arrangement for eating and drinking used to be made separately. Even if there were anything superfluous from his food, people used to avoid eating it, fearing it may come under the command about not devouring the property of the orphans. On account of this extreme precautions that the people were taking in this respect, it was becoming troublesome to some extent and question arose whether it would be proper if their property or wealth is mixed or joined with the property or wealth of others and if the food, etc, is taken jointly This question is answered in the verse under reference, which says that whatever method is in the interest of the orphans it should be adopted, if joining or mixing the property is better for them, it should be done; but along with this permission, a warning is also given that Allah knows full well who wants to take advantage of this permission and wrongfully devour the property of the orphans and who really wants to safeguard their interests; in this case people should fear Allah and do what is right.

322. Therefore His command under reference is based on wisdom.

221. Do not marry idolatresses (Polytheists)323 until they believe; a slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your women) to unbelievers324 until they believe; a man slave who believes is better than an unbeliever, even though he pleases you. They invite you to the fire and Allah invites you to paradise and to forgiveness by His grace and expounds His revelations to mankind so that they may be reminded.

222. They ask you about menstruation. Say: “It is a state of impurity; so keep away from women during menstruation325 and do not approach them until they are clean. And when they have thoroughly cleaned themselves, then approach them326 in the manner Allah has enjoined upon you”.327 Verily, Allah loves those who turn to Him constantly and who keep themselves pure and clean.

223. Your women are as a tilth for you, so approach your tilth as you please ,328 but provide for your future329 and fear Allah and know that you are to meet Him and (O prophet) give good tidings to those who believe.

224. And make not Allah’s (name) an excuse in your oaths against doing good, or acting piously, or making peace between persons330, and Allah is All-Hearing, All-Knowing.331

225. Allah will not call you to account for unintentional oaths, but for the intention in your hearts ;332 Allah is Forgiving, Most. Forbearing.

226. For those who take an oath for abstention from their wives, a waiting for four months is permitted ;333 then if (within this period) they return, indeed Allah is Forgiving, Merciful.

323. One way of safeguarding the interests of the orphans is to marry their mothers, considering the importance of this advantage Quran permitted these marriages, but with the condition that they should be with believers. Muslims marriage with idolatresses is not permitted, because the repercussions of such a conjugal life are very far reaching. The wife’s beliefs and actions can have influence on the husband, children and the entire family. If the wife keeps an idol at home, then it is unlikely that the children may not become idolaters because they will see their mother worshipping the idol and will naturally follow suit.
Similarly the marriage of a Muslim woman with an idolater can cause a lot of disturbance. Quran had clearly indicated the reason why it has forbidden this relationship: they, the idolaters, invite towards the Fire of Hell. Therefore, men of faith must necessarily abstain from encouraging such relationships.
This command applies to the idolaters, believers in more than one God and atheists but the women of the people of the Book are excepted in this command, which will be discussed in Surah “Maida”, Verse 5. In view of this definite Divine command in the Quran there is no propriety and chance of encouraging inter-religious marriages among Muslims nor the Haram, (Forbidden) can be declared Halal (Legal), for political expediency.

324. In Torah also marriage with idolaters is forbidden which shows that this relationship was forbidden in the Shariah of Moosa (Moses) also: “you shall not make marriages with them giving your daughters to their sons or taking their daughters for your sons. For they would turn away your sons from following Me, to serve other gods then the anger of the Lord would be kindled against you and he would destroy you quickly. “Deuteronomy 7: 3,4).

325. The Command to keep away from women during their menstrual period does not imply that the women should be converted into untouchables but it only means that sexual intercourse should not be had with them as explained in a number of Hadith of the prophet (p.b.u.h.)
Among the people of the Book, even touching a woman when in menstruation was enough to make a person unclean (Vide Leirteraus 15: 20 –19) But Islam discontinued these awkward commands and only prohibited sexual intercourse during this period, which is reasonable and also correct from the medical point of view.

326. That is: When the menstrual period ends there is no restriction on intercourse, but it is better if the wife is approached when she becomes clean after bathing.

327. Here enjoined or commanded by Allah means the natural urge which is innate in man as ordained by Allah. This explains the fact concerning a principle that natural laws or the human urges are the commands of Allah, although there may not be any words accompanying these commands, e.g. using the feet for walking is the law of the nature or the command of the nature and therefore if a man tries to walk with his hands or on his head it will be against the command of the nature. Similarly, the manner or method of intercourse is known to everybody as provided by the nature, but if a man adopts a method of intercousre which is unnatural, then he not only acts contrary to the command of Allah but also proves himself to be worse than the animals because the animals do not adopt any unnatural method.

328. A women is likened to a tilth or field because a man is free to go to his field in any way he likes. But his going to the tilth is for sowing seeds and for obtaining produce. The case of the wife is identical. Shariah has allowed a man to use whatever method he desires but his purpose or aim should be to beget children The restriction by Shariah on a man in the matter of sexual intercouse is only that he should not adopt unnatural methods, as has been explained in the foregoing note.

329. That is: In the manner in which a man provides for his future financial needs with the help of his tilth or field, in the same manner a man should provide for the future of the human race with the help of intercouse with his wife and by giving right training to his children should provide for his future in the Hereafter.
From this it becomes clear that the intention of Quran is to increase the human race and therefore to subject its growth to any kind of control is against the intention of the Quran.

330. That is: A man should not use the sacred name of Allah for wrong acts. To take an oath in the name of Allah against acts of righteousness, virtue and reform is not permitted in Islam and if anybody takes an oath of this kind, he should break it off and pay the ransom (kaffara).
In the following verses ‘Eela’ (Oath for keeping away from a wife) is being discussed, therefore before this, the importance of taking an oath in the name of Allah is being explained and the believer is forbidden from using His sacred name for wrong acts.

331. It means that if you misuse the great name of Allah, then you should not forget that Allah hears everything and He knows every thing.

332. That is: For the oath which are taken as a matter of habit unintentionally, no explanation will be called for, but for the oaths which are taken with intention and in which the holy name of Allah is misused then definitely the person responsible for such a blasphemy will be definitely made to account for it.

333. In’ this verse the command about , Eela’ is given. Eela is a term in the Shariah, which means to take an oath for keeping away from marital relations with the wife. This custom was prevalent in the pre-Islamic days (Jahiliya), as a consequence of which the wife was left in the lurch. Islam reformed this custom. According to the reformed rule a period of four months was fixed for those who were taking the oath of Eela. If within this period of four months, the husband did not restore the severed relations, then one divorce would become automatically effective and that would be irrevocable, that is during the period of Iddat after the divorce, the husband cannot revoke his divorce. However if the husband and wife both agree they can remarry.
So if a husband divorces his wife (after two times) he cannot after that remarry her until she has married another husband (and he has divorced her). So if he divorces her there is no sin for both of them (woman and the first husband) to re-marry if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifests them for people who have knowledge. (Al-Quran)

227. And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.334

228. Divorced women shall wait, keeping themselves apart for three menstrual periods.335 Nor is it lawful for them to conceal what Allah has created in their wombs, if they are believers in Allah and the Last Day. And their husbands are more entitled to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the responsibilities upon them.336 according to what is equitable; but men are a degree above them .337And Allah is Mighty, Wise.338

229. Divorce339 is to be given two times340 and then (a woman) must be retained341 in good manner or released gracefully.342 And it is not lawful for you that you take from women anything of what you have given them ;343 except (in the case) when both feel that they may not be able to keep within the limits imposed by Allah, in that case it is not sin for either of them if the woman pays compensation344 and gets herself released. These are the limits imposed by Allah. Do not transgress them. For whosoever transgresses Allah’s limits; such persons are wrongdoers.345

230. So if a husband divorces346 his wife (after two times) he cannot after that remarry her until she has married another husband347 (and he has divorced her). So if he divorces her there is no sin for both of them (woman and the first husband) to re-marry if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifests them for people who have knowledge.

334. This is a style of warning, which means that if you leave your wife on some unreasonable ground then you should remember that Allah is not unaware of this.

335. This waiting before contracting the next marriage is known in the Shariah by the technical term ‘Iddat’. This command for waiting is based on various considerations, e.g. clearance of the womb, so that there may not be any doubt about the parentage of the offspring consideration for the right of the husband and respect for the wifehood, etc. The period of waiting is limited to three menstrual periods. An important consideration in this respect is that during this time the husband may get time to review and revise his decision. If he has pronounced divorce once or twice and he wants to reconcile during the period of Iddat, he can do so provided his intentions are good and his aim is not to harass the wife, otherwise this will be considered as a tyrannical use of this right.

336. That is: Men should not feel that all the rights are for men and that their wives have not been given any safeguards and that they have no rights against them. As husbands have rights against their wives, so have the wives against their husbands. These rights are equitable according to the nature of both the sexes and the conjugal life can be happy if these considerations of the natures of the different sexes are taken into account.

337. This degree of superiority for man is on account of his being protector and more responsible. Islam has made man head of the family because according to nature he is more fitted for this responsibility. As regards the theory of equality of sexes of the west, . according to which there should be complete equality between man and woman, it may be mentioned that though this is the demand of the Western civilization, it is not the demand of nature and wisdom. When there is an obvious difference in the body and natural capabilities of both the sexes, then the demands on their responsibilities should also be different. On account of this it is reasonable that man should have a degree of superiority over woman or that man should be above woman, which is quite in consonance with the nature and reason. With this exception, Islam not only accepts the rights of women but has taken steps to safeguard them under the Shariat laws. The Islamic Family Laws are based on this principle and therefore if this basis is destroyed then the whole social system of Islam will be upset.

338. Allah is Mighty, therefore, beware of the consequences of disobeying His commands, or else you will not be able to escape His punishment. He is wise and therefore His commands are based on wisdom. To consider His commands as wrong and your own theories as correct is nothing but folly.

339. ‘Talaq’ or Divoroe is a technical term in Shariah. It means freeing the wife from the contract of nikah. Islam has given clear-cut orders to make marriages last and to strengthen the conjugal relationship but in view of the fact that sometimes and in certain circumstances the continuance of this relationship can become a source of mischief and disturbance, Islam has permitted divorce in order that the husband and wife may not be forced to live an unhappy life. If Islam has given permission for separation by divorce, it has declared this as an undesirable thing. Accordingly, the prophet has stated: -
‘’Among the lawful things, the most un- liked thing by Allah is divorce.” (Abu Dawood).
It means the intention of the Shariah is that the husband should make use of this right only in very rare cases when separation becomes inevitable
The right form of divorce as proposed by Shariah should be understood properly. Some of these instructions will follow.
It may also be remembered that Islam gives permission or right to man to pronounce divorce but it also provides certain provisions for women to get release from men. One of these provisions is “Khula” about which the commnad is given in this verse.
There was a command regarding divorce in the Shariah of the prophet Moosa (Moses), but the people of the Book indulged in unbalanced practices. The Jews made it very easy and the Christians made it very difficult. In this connection the Torah has to say as under :-
“When a man takes a wife and marries her, if then she finds no favour in his eyes because he has found some indecency in her and he writes her a bill of divorce and puts it in her hand and sends of his house and she departs out of his house and if she goes and becomes another man’s wife” (Deuteronomy 24. 1-2)
There was rule among the Jews that after divorce the husband could not take back the divorced wife again as a wife. On the other hand, the new testament has the following :
“What therefore God has joined together, let not man put asunder. And in the house the disciples asked him again about this matter. And he said to them, ‘whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” (Mark 10: 9-12)
On account of this the christians absolutely forbade divorce and allowed it only in the case of the wife being guilty of illegal sex. But if a realistic viewpoint is adopted then there will be found many reasonable grounds for allowing divorce. Accordingly, the editor of the Encyclopedia of Religion and Ethics writes:–
“ Although it is evident that adultery affects the marraige relation more closely than any other offence, yet it may fairly be said that there are other things which may make married life so intolerable and the perfect ideal union so impossible that if divorce or separation be allowed at all, the grounds for such separation ought not in reason to be confined to the one offence of adultery... there are offences which make life so intolerable that there can be no restoration of affection that real vinculum has been raptured and that therefore such offences may rightly be put in the same category as conjugal infidelity in the strict sense of the word.” (Encyclopedia of Religion and Ethics Vol. VIII P. 438)
Islam’s stand is balanced. It represents moderation between the two extremes. On the one hand Islam has declared divorce as an undesirable thing and on the other hand it has fixed limits and conditions for using the right of pronouncing divorce.

340. Divorce is to be given two times means that there are two chances in the revocable divorce. In other words in Islam divorce is not such a thing that the tie of marriage is broken in one sudden stroke but that a man is given two opportunities to review his decision. He can join his wife not only after pronouncing divorce once but also pronouncing it even for the second time However if he decides to pronounce divorce for the third time, and does so, then there is no chance for him for reconciliation) about which the command is coming in the coming verses.
In pre-Islamic (jahiliya) days men used to pronounce divorce off and on and then used to reconcile, which caused a lot of trouble and harassment to the women. Quran stopped this tyranny and the chance of reconciliation was limited to the two revocable pronouncements of divorce. And if a man has pronounced divorce for the third time then he would not have the chance of reconciliation with the same woman.
The correct way of pronouncing divorce in Islam is that when the wife is in a clean (nonmenstrual) condition in which no sexual intercourse had taken place, one divorce may be pronounced.
After this the wife will have to pass the time of waiting, known as ‘‘Iddat’’ (which is three menstrual periods or in the case of a pregnant wife, till termination of pregnancy). During this period of waiting the husband has the right of revoking. If the husband does not want to revoke then the period of waiting should be allowed to pass. After the period of waiting or “lddat” is over, the woman will be free but for both of them there would remain the opportunity of reunion by remarriage with mutual consent. If after revocation or remarrying, the husband has pronounced divorce for the second time, then during the period of Iddat, the husband will have the right to revoke and to re-marry after the period of Iddat is over. If after the second Nikah or remarriage the husband pronounced divorce for the third time, then this would be an absolute divorce after which there is no right for reconciliation nor can the two re-marry with mutual consent, until the woman marries another man and the other man divorces her with his own free will.
In the Surah Talaq (Chapter Divorce) which was revealed subsequently this command is stated in detail, that the divorce should be pronounced for the period of waiting (Iddat).
“When you divorce your women, divorce them for the period of waiting.”
This clearly shows the intention of the Quran that no divorce should be pronounced which does not allow for the period of waiting or in other words two divorces are necessarily to cover two periods of waiting.
As regards the system of pronouncing three divorces at one and the same time, it may be stated that it is not according to Shariah; on the contrary it is against the Shariah and Sunnah. On account of their ignorance of the laws of Shariah and in their anger and highly emotional state, people pronounce: Divorce ! Divorce ! Divorce ! or three divorces in one sitting or at one time. To treat this kind of pronouncement to divorce as “Third Degree Divorce or Absolute Divorce” is neither the intention of the Quran nor is it a reasonable and justifiable practice. Therefore the proper thing is to consider this kind of pronouncement of three divorces at one time as one revocable divorce, so that the husband may get an opportunity of reviewing his decision and reconciliation, which Quran has included as an important rule in its rules for divorce.

341. That is: To the extent of two divorces the husband can revoke if he so desires during the period of waiting though this revocation should be with the good and honest intention of keeping the woman as a full-fledged wife and not to harass and give trouble to the woman.

342. That is: If the woman is to be released; she should be released gracefully with kindness. The woman with whom there was a relationship of love and who is a member of the fair and weaker sex should be released after giving her some gifts and with good grace.

343. In the case of divorce, the husband should not demand back the Mehr (dower), nor the gifts and presents which he had given to his wife because to demand things given to a woman whom he himself was leaving is not morally correct. Mehr or dower is a woman’s right and the question of getting it back does not at all arise. However, the circumstances of ‘Khula’ are different which is discussed next.

344. If it is not possible for the man and wife to keep the limits which are necessary to continue the conjugal relationship, then the wife by returning the amount of Mehr (dower) or by paying something as compensation can get release, which is technically known as ‘Khula’. “If you fear”– these words are addressed to the Muslim society, and the Muslim society can fulfil this responsibility through the court of law. Therefore, if a woman wants ‘Khula’ (release from her husband) and the husband is not willing, then the wife has a right to take the matter to the Islamic Court; and the Court after satisfying itself that the two cannot live together happily can decide about ‘Khula’ and can also take a decision about compensation in the light of the circumstances obtaining. From this it is clear that on the one hand if Islam has given a right to man to pronounce divorce on the other hand it has given the right of obtaining ‘Khula’ to woman, which is a proof of the fact that the Islamic Family Laws are perfectly balanced and are based on justice and fair-play. If ‘Khula’ is granted, the Nikah or the marriage would be dissolved or one revocable divorce (Baain) would result, which would mean that the husband alone would not have the right of revocation. However, if the husband and wife both desire, then remarriage can take place.

345. This is a warning for those who do not care for Allah’s command and His laws and break them. This would give an idea that according to Quran how big a sin is an effort to alter, amend or cancel the family laws of Islam.

346. Refers to pronouncing divorce for the third time. Earlier it has been said that the husband can pronounce divorce twice in his life and can reconcile after two divorces during the waiting time (Iddat). Here the instructions are given in connection with the pronouncement of the third divorce .
It means that if the husband has given three divorces, then the woman would not be lawful for the husband unless she marries another person and is divorced by that person. If the second husband divorces the woman or dies, then the woman can remarry her first husband. The purpose of this command is that people should not make divorce a plaything and harass women but that they should decide about pronouncing divorce after due consideration and thought. This command is concerning the pronouncement of the third divorce i.e. the divorce that is to be given on the third occasion and not concerning pronouncement of three divorces at one and the same time or uttering “divorce.”, “divorce” “divorce” at one time, which has been dealt with in detail in the Note No.340.

347. It may be made clear that in the case of the third pronouncement of divorce, the condition of the woman again being lawful for the man does not imply that the woman should marry another man with the understanding that he would divorce her to enable her to remarry with the ex-husband.
The intention of this command is that if this woman by her own free will marries another man in the recognised way with no condition of divorce superimposed; but if after this marriage, the second husband divorces the woman, then she can remarry her first husband.
The third pronounced divorce is technically called Irrevocable and Absolute divorce. (Mughallaza-Baaina).
When you have divorced women and they have reached their term (Iddat), then retain them on equitable terms or release them on equitable terms. Retain them not to hurt them so that you transgress (the limits). He who does that has wronged his own self. Do not treat Allah’s signs as jest, but remember Allah’s grace upon you and that which He has revealed to you of the Book and of wisdom, for your instruction. And fear Allah and know that Allah is aware of all things. (Al-Quran)

231. When you have divorced women and they have reached their term348 (Iddat), then retain them on equitable terms or release them on equitable terms. Retain them not to hurt them so that you transgress (the limits). He who does that has wronged his own self. Do not treat Allah’s signs349 as jest, but remember Allah’s grace upon you and that which He has revealed to you of the Book and of wisdom, for your instruction. And fear Allah and know that Allah is aware of all things.350

232. When you divorce women and they fulfil their term (of Iddat), do not prevent them from marrying their husbands if they mutua lly agree on equitable terms.351 This instruction is for all amongst you, who believe in Allah and the Last Day. That is most virtuous for you and the cleanest.352 And Allah knows and you know not.353

233. Mothers354 shall suckle their children for two whole years; (that is) for those who wish to complete the suckling.355 The duty of feeding and clothing356 nursing mothers in a seemly manner is upon the father of the child. No one should be burdened beyond his capacity. A mother should not be made to suffer because of her child nor should the father because of his child. An heir357 shall be responsible in the same way. If they both decide on weaning by mutual consent, and after due consultation, there is no sin for them. If you decide on a foster-mother for your child, there is no sin for you provided you pay what you offered on equitable terms. And fear Allah and know that Allah sees well what you do.

348. That is: Revocation can be effected before the termination of the period of waiting. ( Iddat )

349. Here Allah’s signs mean His commands and laws.

350. The greater the fear of Allah in the heart of man and the greater a man’s knowledge about Allah’s omniscience, the better chances for him to be saved from disobeying Allah.

351. That is: When the divorced women complete the period of waiting (Iddat), then they are free to re-marry according to their choice on equitable terms or according to the accepted or the usual practice. If the divorced woman wants to re-marry her former husband then the relatives of the divorced woman should not place hindrances in her path or if she wants to marry some other person then the former husband should not try to prevent her from doing so nor to prevent anyone else from marrying her.
From this verse this rule of the Shariah about the Nikah becomes clear that the divorced woman is not bound by the permission of her guardian, but she can contract marriage in the usual and accepted way according to her choice.

352. That is: The external and internal cleanliness lies in the practice to allow the divorced woman to marry again according to her own choice. If on account of superficial and unnecesssary rituals, customs, etc., hindrances are created in the way of her re-marriage, then there is a danger of her going astray and committing immoral acts.

353. That is: Your knowledge is very much limited. You do not know what is really beneficial to you in life but Allah knows that and therefore whatever command He gives you, you should obey them.
A man’s knowledge is not so universal nor is man endowed with so broad a view as to cover all the real advantages and therefore the manmade family laws cannot be really advantageous for him. As against this, the family laws enunciated by Quran are devised by Allah who is Allknowing and the Wisest of all and are based on the principles which are really good for man and therefore the fact of these Islamic family laws being advantageous is beyond doubt.

354. In this verse commands regarding suckling of infants are stated. In the case of a divorcee, when the divorced woman has a suckling child then there is a complicated problem. At that time artificial and tinned powder milk was not available and the feeding of the child was solely dependent on mother’s or nurse’s milk. For the child, mother’s milk is the best food. In order that the child in such cases may not suffer these instructions have been given.

355. The period of suckling an infant is two years. Therefore it is the responsibility of the divorced woman that she should feed her child for two years, provided the father of the child wants the child to be fed mother’s milk for the full period.

356. That is: During the period of suckling an infant, the responsibility of feeding and clothing the divorced woman is on the father of the child. This responsibility will have to be met on equitable terms, i.e. according to the usual and accepted manner looking to the status of the child’s father and the circumstances.

357. That is: If the father of the child has died, then this responsibility will devolve on the heir of the deceased.

234. If any of you die and leave wives behind, they shall wait, keeping themselves apart four months and ten days.358 When they have fulfilled their term, there is no sin on you if they dispose of themselves in a reasonable manner. And Allah is fully aware of what you do.

235. There is no sin on you if you make an offer of betrothal or hold it in your hearts. Allah knows that you will think of them, but do not make a secret agreement with them except in terms honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled.359 And know that Allah knows what is in your hearts, and fear Him. And know that Allah is Forgiving Forbearing.360

236. There is no sin on you if you divorce women before you have touched them or the fixation of their dower; bestow on them (a suitable gift), the wealthy according to his means and the poor according to his means reasonably.361 This is an obligation on those who do good.362

237. And if you divorce them before you have touched them, but after the fixation of a dower for them, then the half of the dower (is due to them),363 unless they remit it, or it is remitted by him in whose hands is the marriage tie;364 and if your men act generously it is akin to piety. And forget not kindness among yourselves.365 Indeed,Allah sees well all that you do.

238. Guard366 strictly your prayers (SALAT),367 especially the middle prayer,368 (SALATE - WUSTA), and stand before Allah in the most humble maner.369

358. In the event of the death of the husband, the term of waiting ( Iddat ) for the widow is four months ten days but if she is pregnant then till the termination of the pregnancy. (Vide Surah Talaq, verse 4).
The term of Iddat or the time of waiting for a widow is more in comparison with the divorced woman because of consideration for mourning etc. The shock that a wife receives on the death of her husband demands that she should not be compelled to leave the husband’s house immediately and during this period she deserves deep sympathy. After the fulfilment of the term of Iddat, she can take whatever steps she may deem fit in a respectable way according to the prevalent custom. In this connection, un-Islamic custom should not come in the way of the woman. If she wants to marry again, she should not be prevented by making her victim of taunts.
In certain societies it was the practice to burn the widow with the dead body of the husband. But Islam in spite of these customs has allowed a widow to contract remarriage of her choice and has encouraged it.

359. During the period of Iddat, it is not lawful to perform nikah or to give openly an offer of nikah.

360. That is: He does not call you to task on small matters or for trifling. if your intentions are honest then you should hope that He will forgive your sins.

361. That is: If a man marries a woman and divorces her before establishing sexual relations with her, the husband should give something in the usual accepted manner according to his means, if the dower (Mehr) was not fixed and release her. Because some damage is caused to the woman and it is very difficult to compensate for such a damage. But giving some gift would serve as a consolation and would create soothing effects.

362. That is: If you want to adopt righteous attitude, then you should give the gift considering it as an obligation.

363. If a man divorces a woman before he establishes sexual relation with his wife whose dower is fixed, then he will have to pay half the amount of dower fixed, except when the woman taking a lenient view reduces the amount of dower. And Quran has advised man to be liberal and pay to the woman according to his superior status.

364. In the text the ,actual words are : (the man in whose hands is the marriage tie). These words signify that opening the tie of Nikah (i.e. divorce) is in man’s hands. The Shariah has given this right to man, and therefore the modern trend of transferring this right from man to a court of law is wrong and against the Shariah.

365. That is: In social life happiness comes not from literally observing the law but taking a kind and liberal view.

366. The chain of commands and laws of Shariah which started from the Verse No.168. ends here and therefore on its termination there is an insistence of protecting the prayers (Salat). This implies that the establishing of Shariah depends on the establishing of prayers (Salat). A man who regularly offers prayers (Salat) finds in his heart an inner urge for leading a God fearing and responsible life. The path for following Divine Commands becomes easier for him to follow. But the man who does not offer prayers regularly finds it difficult to follow this path. It is so because the urge to make him follow the Divine commands unhesitatingly is not sustained in his heart.

367. Guarding or protecting the prayers (Salat) means offering Salat regularly and punctually at the appointed time and that no prayers is lost, so much so that in difficult and dangerous times also the Salat must be performed.

368. In the text are used the words :
prayer of the middle, which is ‘Namaz-Asr’ as is stated in the Hadith. The Prophet said at the time of the Battle of Khandaq :
“They kept us so busy that our Middle prayer, the prayer of Asr was missed”
In Tirmizi, Hazarat Abdullah bin masood has reported that the prophet (P.b.u.h) has stated:
“The Middle prayer is the prayer of Asr.” (Tirmizi-Chapters on Prayers). Islam has prescribed five prayers during the day and night. They start with Fajr (morning) and end with Isha (Night). According to this, the prayer of Asr becomes the middle prayer. The time of Asr signifies the last stage of the day, when the business activities are generally more. During these activities offering of the prayer is a difficult task and if due care is not taken there is every likelihood of missing this prayer. Therefore, a particular mention is made to emphasise the importance of offering this prayer at the right time.

369. This points to the hidden qualities of the prayers. As it is necessary to take care of observing all the external requirements of the prayer, in the same way it is necessary to observe the internal requirements. The main spirit of the prayer is devotion and submission to Allah. So when a Muslim should stand for prayer, he should be in a frame of mind which would reflect his helplessness before the Almighty, Creator of the world.
And fight in the way of Allah and know that Allah is All-Hearing, All-knowing. Who is he that will lend to Allah a goodly loan, which Allah may return to him after multiplying manifold ? Allah causes want and gives plenty and to Him shall be your return. (Al- Quran)

239. And if you are in a state of fear, then pray on foot or riding. And when you are again in a state of peace, remember Allah370 in the manner371 He taught you,372 which you did not know before.

240. Those of you who die373 and leave wives behind should bequeath to them maintenance for a year without turning them out, but if they go out (of their own accord) there is no sin374 for you for what they do with themselves in a fair way. And Allah is All Powerful, Wise.375

241. For divorced women, some provision be made,376according to the known fair standard. This is an obligation on the righteous.377

242. In this way Allah makes clear His commandments to you, in order that you may understand.

243. Did you not observe378 those who abandoned their homes, though they were thousands, for fear of death? Allah said to them: “Die;” Then He restored them to life .379 Verily , Allah is full of bounty to mankind but most of them are ungrateful.

244. And fight in the way of Allah and know that Allah is All-Hearing, Allknowing.380

245. Who is he that will lend to Allah a goodly loan, which Allah may return to him after multiplying manifold ?381 Allah causes want and gives plenty382 and to Him shall be your return.383

370. That is: If during wartime, the enemy has created such a situation that you are in a state of fear, then you should offer prayers (Salat) in the position in which you are, i.e. if you are on foot or riding on the horseback and if your face is not towards Ka’ba, you can offer prayer in that position. If you are unable to perform Sajda (prostration) then you should bend as much as is possible by bending your head. But in all circumstances it is absolutely necessary that you should offer prayer. And guarding the prayer during the state of danger is offering prayer in that condition. The instruction of offering prayers during the battle is sufficient to give an idea about how clean is Islam’s concept of war and what higher type of training it wants to impart to the fighters in Allah’s cause.
From this emphatic command it has become clear that salat cannot be postponed (qaza) even in actual combat except when it may not be possible to offer it even by mere sign-movements, then how can there be a possibility of postponing it for lesser excuses like travelling, etc. ? It is essential to offer prayer at the fixed time and for this purpose only the Shariah has given concessions and reliefs and if postponing the prayer were lawful, such concessions would not have been given.

371. Here prayer or Salat is mentioned as remembering Allah which explains the fact that salat is out and out remembering Allah and reciting his name and praises.

372. That is : Offer prayers (Salat) according to the method shown by Allah. Allah has taught or shown the correct method of offering prayers (Salat) through Quran and the Sunnah teachings of the Prophet (Peace be upon him) In the Quran are given the basic commands about the prayer and the details are provided in the Hadith of the prophets (Peace be upon him) Accordingly, the prophet (Peace be upon him) has stated:
“Offer prayers in the same way in which you see me offering prayers.”
This shows that the teachings of the Prophet (Peace be upon him) are the teachings of Allah and that Sunnah is essentially and unavoidably conntected with Quran.

373. The chain of discussion terminated on the mention of Salat. After that in two verses as a supplement, relevant instructions regarding widows and divorced women are given, which are further clarifications.

374. In Verse No.234 a mention about the Iddat of widows has been made. In that connection, for further clarification this instruction is received that men should at the time of their death, leave a will making provision for their widows for their maintenance (residence, feeding, clothing, etc.) So that after their death their widows may not face any difficulties for their maintenance. After this will, on the fulfilment of the term of Iddat, the widows have a right to decide about their own residence or about remarrying in the usual and accepted and reasonable manner. In such a case the heirs of the deceased husband should not compel the widow to stay in the house of her deceased husband.

375. Allah is Mighty and All-powerful and therefore only He has the right to give laws of Shariah. He is wise and therefore His commands are based on wisdom.

376. In the text the word used is ‘Mata’ which means a useful thing. It is applicable on mainte- nance also as is done in the foregoing ayah No.240 (that is: the dying people are directed to make a will in favour of their wives that they should be given maintenance (Mata’) for one year) and it is also applicable on the parting gift given at the time of divorce, which is called ‘Muta’ tut-Talaq’. In ayah No, 236, the words ‘Matte’u Hunna’ {give them benefit (mata)} means parting gift.
Now the question is: what is the meaning of ‘Mata’ in the ayah under reference ‘? In this connection Imam Razi has quoted both the sayings and has preferred the meaning of maintenance (Tafseer Al-Kabeer, Vol.6 page 161). But if its meaning is taken to be maintenance, then it can be maintenance for the period of iddat only because in Surah Talaq command is given to spend for them for the period till their iddat (waiting time) is completed. Therefore, those commentators who have taken the meaning of ’Mata’ to be maintenance,they have done so taking it to be limited to the period of iddat only, otherwise not even a single commentator has said that according to this ayah the divorced woman is entitled to get maintenance till she is remarried or till she breathes her last.
Generally the commentators have taken ‘Mata’ to mean parting gift and it appears to be correct because at other place also in Quran this direction is given in the case of divorce that some benefit should be given to the women and men should part from them in a nice way. This parting gift is a means of keeping them in good spirits and it is like applying balm to their wound, which is the result of divorce given to them.
This ‘Mata’ is payable to every divorced woman, for in the ayah the command is given to give maintenance to all divorced women generally. Besides this command is given in the end after stating the commands concerning divorce, which enjoys the position of the last direction. Therefore, this command is applicable to every kind of divorced woman and the emphasis with which this command has been given supports this view. The reputed commentator Ibn Jarir Tabari writes:
“ According to me the most acceptable is the saying of that person who accepts that every divorced woman is entitled to get the ‘Mata’ (Gift) because .....................Allah has given this right to every divorced woman and has not made any reservation for any of them.” -(Jamiul Bayan, Vol. II, page 331 ).
As for the quantity of the ‘Mata’ Quran has not fixed any quantity, but has asked it to be paid in a good customary way, which means that man should pay according to his position such a gift as would be proper and would express his kindliness. If in the past man had been providing a slave for the service of his former wife then in the present day when the question of maintenance has become an important problem of the time, to provide for her something which would be a means of income for her or for man’s providing with willingness maintenance for the divorced woman would be a desirable thing.

377. These words support its propriety, i.e. providing ‘Mata’ (parting gift) to every kind of divorced woman is compulsory for every man who has Allah’s fear in his heart. This is an emphatic command and we cannot agree with those commentators who had taken it to mean it as merely a casual or non-emphatic command. And so far as the commentaries are concerned, the oldest commentary is that of Ibn Jarir Tabari(died in 310 H.). He accepts ‘Mata’ payment of parting gift as proper and imperative.
(Please see Jamiul Bayan Fi Tafseeril Quran Vol. II page 331).
It is regrettable that Muslims have so much forgotten this emphatic command as if merely uttering the ‘divorce’ from their mouths is sufficient to separate their wives from them and no moral and shariah responsibility of saying good bye to them in a nice and kind way lies on their shoulders. This wrong mentality has created a lot of social problems. would it that they follow the instructions of Allah’s holy Book !

378. From here again the statement about fighting and spending in the cause of Allah starts, which was first begun in connection with freeing the House of Kaaba from the possession of infidels. In between these, problems were discussed which partained to the conditions then prevailing.
In connection with ‘Jihad’ (fighting in the cause of Allah) a lesson is taught from an incident in the history of Bani Israel.

379, Here a reference is made to an incident from the history of Bani Israel, which is mentioned in Torah – in Samuel-I. In the time of the prophet Samuel (11th Century B.C.) the children of Israel were religiously, morally and politically in a very bad condition. They were under the pressure of their enemies from every direction and they felt that they were unable to withstand these pressures. The Philistines had overwhelmed them and had taken away the Box, which was considered very sacred by them. The Bani Israel had evacuated quite a few of their towns. They suffered this moral death for twenty years. But as a result of the reformist efforts of the prophet Samuel, there was an awakening in these people on the religious, moral and political fronts. They then became able to take back their towns which they had earlier evacuated. The following extracts from S.2 ,,,,,, Dawatul Qur’an 127 the Bible may be seen :
“So the Philistines fought and Israel was defeated and they fled, every man to his home; and there was a very great slaughter, for there fell of Israel thirty thousand foot soldiers and the ark of God was captured; (I, Samuel 4-10-11.)
“Samuel said to all the house of Israel, ‘If you are returning to the Lord with all your heart, then put away the foreign gods and the Ash-taroth from among you and direct your heart to the Lord and serve Him only and He will deliver you out of the hands of the Philistines. So Israel put away the Ba’als and the Ash’taroth and they served the Lord only. (I. Samuel. 7-3-4.)
“So the Philistines were subdued and did not again enter the territory of Israel. And the hand of the Lord was against the Philistines all the days of Samuel. The cities which the Philistines had taken from Israel were restored to Israel.’’ (I. Samuel 7. 13 -14)
It appears that in the verse under reference this incident of the Israelis is alluded to. Their religious, moral and political degeneration is called their death and their adoption of honest, righteous and brave determination in the cause of God is termed as life. mentioning this incident here is to persuade men of faith to rise in the cause of Allah. The incident of the children of Israel was concerning the sacred land of Palestine and here the men of faith are being roused for fighting in the cause of Allah concerning the sacred land of Macca. Thus Muslims are being informed that if they fear death, then it will be their religious, moral and political death; and if they fearlessly fight in the cause of Allah, they will be bestowed the grace of real life, and they will gain honour and glory.

380. Therefore He will listen to your appeal and will help you and will also give full reward for your sacrifices.

381. The wealth and property spent in the cause of Allah is likened with giving a loan or lending it to Allah. This is a very effective style, which is used to convey that whatever you will spend in the cause of Allah will remain safe with Him and on the Day of Judgment will be returned to you multiplied manifold. Therefore this bargain does not involve loss but is full of profits. “Quarz-i-Hasan (goodly loan) is a loan which is given with sincerity and kindheartedly with the main purpose of pleasing Allah and it is to be given from one’s own lawful earnings.

382. That is: straitening or narrowing and enlarging or widening the sources of provision is within Allah’s power only and therefore not to spend in the cause of Allah for fear of loss of wealth is not a proper attitude.

383. Therefore, we should worry about the Hereafter where we have to return to answer for our deeds.

246. Did you not observe the chiefs of the Bani Israel384 after Moosa?385 They said to a prophet386 among them: “ Appoint for us a king, that we may fight in the way of Allah.387” He said: “May it not be, if you were commanded to fight that you will not fight?” They said: “How could we refuse to fight in the way of Allah, when we were turned out of our homes and separated from our children?’’ But when they were commanded to fight, they turned back except a few among them. And Allah has full knowledge of the wrong-doers.

247. Their prophet said to them: “Allah has appointed Talut388 (Saul) as king389 over you.” They said: “How is he better entitled to become king over us when we are more worthy than he for kingship. And he is not even gifted with wealth in abundance?” He said: “Allah has chosen him above you and has gifted him abundantly with knowledge and bodily strength.”390 Allah grants His Kingdom to whom He pleases. Allah is Allembracing All-Knowing.391

248. And their Prophet said to them : “A sign of his authority is that there shall come to you the Ark, therein is the peace of mind from your Lord, and the relics left by the family of Moosa and family of Haroon carried by angels.392 In this is a symbol for you if you indeed have faith.

249. And when Talut (Saul) set out with the army,393 he said to them: “ Allah will test you by a river.394 Whosoever drinks there of is not of me, except him who takes thereof in the hollow of his hand.” But they drank thereof,395 all save a few of them. And he had crossed (the river), he and those who believed with him, they said: We have no power this day against Jalut (Goliath)396 and his forces.397 But those who knew that they would meet their Lord said: “How often, by Allah’s will has a small force vanquished a big one, Allah is with the steadfast.”398

384. Here another incident from the history of the children of Israel is being stated, the purpose of which is to give a very important lesson to Muslims about their social and political life.

385. That is about 11 centuries before Christ.

386. Is meant to denote prophet Samuel, who lived in the mountainous region of Palestine called Ephraim. His time is 1100 B.C.

387. At that time a number of the cities of the Children of Israel were in the possession of their enemies. The Israelis therefore wanted to take back their cities by fighting. At that time prophet Samuel had become very old, therefore they requested to appoint a king over them, under whose leadership the war might be waged.

388. In the Bible the name of Talut is mentioned as Saul. He belonged to a small tribe of the Bani Israel known as Ben Yamin and at that time was 30 years old. He was so tall that other people came up to his shoulder.

389. In the text the word used is (Malik), which means a possessor of authority. Here it does not mean an absolute monarch but a man of authority, who would submit to the overall authority of Allah and would use his authority strictly within the limits prescribed by the Shariah. Talut was appointed king by Allah and the declaration for which was made by prophet Samuel. The real purpose of appointing him king was that the children of Israel should fight a Jihad (holy war) under his leadership and take back their lands which were annexed by Amaliqua. It is clear that the appointment of Talut was not merely to rule over the Bani Israel but was for executing the religious duties and therefore this should not be considered as similar to imperialism.’

390. The Children of Israel had raised objections against the appointment of Talut as their king because he belonged to a small tribe which had no influence and he was also not a rich man. This objection was answered by prophet Samuel in this way that the selection was made by Allah, who does not consider wealth and influence the necessary qualifications for leadership but knowledge and power and willingness to do good as the desired qualities for leadership. According to this criterion Talut was the fittest person for the job. At that time the main problem was to fight a war and the need was for a man who would be able to command the soldiers and employ the best tactics. After the appointment of Talut, the successes that followed proved that the selection was most appropriate.

391. That is: Your sight is narrow and your knowledge is limited but Allah’s sight is All- Embracing and His knowledge is without limits and therefore do not compare His decisions with your decisions.

392. The name of this ark or chest or box is mentioned in the Bible as the Ark of the Lord and it had great importance for the children of Israel because it contained the relics of the prophets Moosa and Haroon e.g. the tablets on which were carved the ten commandments, the original copy of the Torah and the staff of Moosa, etc. These things were symbols of victory and glory and by seeing them Israelis were inspired for doing higher things.
In one of their wars, the Philistines had captured this ark from the Israelis, as a result of which the morale of the Israelis had gone very low. Prophet Samuel stated that the token or symbol of Talut (Saul) being appointed by Allah as their king was that they would get back this Ark. So this prophecy came to be true and it so happened that in the region of those who had taken away this ark, epidemics broke out and probably for fear of war they considered it safe to return the ark to the original owners, i.e. Israelis. Accordingly they put the ark in a cart driven by two cows without a driver and left the cows to take the cart with the ark to the region of Bani Israel. This is mentioned in the Bible as follows :
“The man did so and took two milk cows and yoked them to the cart and shut up their calves at home. And they put the ark of the Lord, on the cart and the box with the golden mice and the images of their tumours. And the cows went straight in the direction of Beth-she-mesh along, one highway, lowing as they went; they turned neither to the right nor to the left and the lords of the Philistines went after them as far as the border of Beth-she’ mesh. Now the people of Beth-she mesh were reaping their wheat harvest in the valley; and when they lifted up their eyes and saw the ark, they rejoiced to see it. (6. 10-13) (Samuel).
The reaching of these cows straight in the region of the Israelis without a driver could not be achieved without the help of the angels and therefore it stated to have been carried by angels.

393. The contest was with the infidels of Palestine, who had aggressively captured some regions of the children of Israel.

394. Probably it refers to the River Jorden.

395. This command was given to test the discipline and moral strength of the army. The condition for coming out successful in this test was that the water of this stream or river should not be tasted; the water that could be taken in the hollow of a hand was exempted. Very few came out successful in this test.

396. Jalut (Goliath) was a Philistinian sandow, who was very tall, well built and expert fighter . He was the commander-in-chief of the Philistinian army. The name of Jalut in Bible appears as Goliath.

397. These were the words of those who had drunk the water from that river and were unsuccessful in the test.

398. That is: Acts with courage and determination which bring the support of Allah. And in war victory depends on the help and support from Allah and not on the large or small number of soldiers. In history innumerable examples will be found where smaller groups have inflicted defeat on larger groups.
O you who believe ! spend out of what we have provided for you, before the Day comes when there will be no bargains, nor friendship, nor intercession . The disbelievers, they are the wrong-doers. (Al-Quran)

250. When they advanced to meet Jalut (Goliath) and his forces, they prayed. “Our Lord! Bestow on us endurance, make our foothold sure and give us victory over the disbelieving folk.”

251. So they routed them by Allah’s will and David399 slew Jalut; and Allah gave him power and wisdom and taught him whatever He willed.400 And if Allah had not repelled some men by others the earth would have been filled with corruption and chaos. But Allah is full of bounty to all the peoples of the world,401

252. These are the Revelations of Allah which we recite to you with truth, and indeed you are one of the messengers.402

253. Those are the Messengers403– some of whom we have caused to excel others,404 and of them there was some to whom Allah spoke, while some of them He exalted (above others) in degree; and we gave Issa (Jesus), son of Mariam (Mary), clear signs and we helped him with the holy Spirit.405 And if Allah had so willed it, those who followed after them would not have fought among themselves after the clear signs had come to them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought among themselves; but Allah does what He wills406.

254. O you who believe ! spend out of what we have provided for you, before the Day comes when there will be no bargains, nor friendship, nor intercession407. The disbelievers, they are the wrongdoers.

399. David, who was later on graced by Allah with prophethood and kingdom, was a youth at that time. He accepted the challenge of Goliath and attacked him so valiantly that Goliath was slain in the attack. After his death, there was a panic in the Philistine army and it was defeated ignominiously. The Bible states :
“Then David said to the philistine, ‘You come to me with a sword and with a spear and with a javelin; but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hand, and I will strike you down and cut off your head; and I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth; that all the earth may know that there is a God in Israel and that all this assembly may know that the Lord saves not with sword and spear; for the better is the Lord’s and he will give you into our hand.’
When the Philistine arose and came and drew near to meet David, David ran quickly toward the battle line to meet the Philistine. And David put his hand in his bag and took out a stone and slung it, and struck the Philistine on his forehead; the stone into his forehead and he fell on his face to the ground.
So David prevailed over the Philistine with a sling and with a stone, and struck the Philistine and killed him; here was no sword in the hand of David. Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him, and cut off his head with it. When Philistines saw that their champion was dead, they fled. ( I Samuel 17. 45 – 51
David’s historical life begins with this great adventure.

400. Means those bounties and favours which were bestowed on prophet David. Allah gave him kingdom and wisdom. If the people are not ruled with wisdom then it becomes a tyrannical rule and if the people are ruled with wisdom, then it becomes a just and fair government and by implementing the commands and laws given by Allah it attains the status of vicegerency of Allah. The government of the prophet David was the Islamic caliphate (or vicegerency of Allah).

401. That is: It is a rule of Allah that when a group after becoming powerful crosses its limits, then Allah raises another group to bring down the aggressor group. This explains the necessity of wars and fighting. If the wars were totally unlawful, then the world would have been full of mischief and corruption.
This also goes against the ascetic and nonviolent conception of religion, which considers that fighting is opposed and contrary to righteousness and religion. The reformers and prophets who fought wars did so to raise the word of Allah above others, to establish justice and balance in the world and to remove mischief and corruption and therefore such fighting is beneficial and in ‘the interest of mankind’.

402. Refers to the point that the children of Israel had made the important historical incident of Talut (Samuel) a senseless thing. Accordingly, a study of the Bible shows that they had made the Book of Samuel a collection of true and false details. But Allah has stated the facts correctly in the Quran, which has brought out wise and inspiring points before the people. The relating of this incident which had taken place about one thousand and five hundred years ago with such correctness and truth, when there was no source of knowing the incident, is an open proof of Hazrat Muhammad (p.b.u.h.) being the prophet of Allah. Hazrat Muhammad (p.b.u.h.) was one of the prophets of Allah. prophet means that he is sent by Allah and is His messenger and that he does not have Divine qualities nor is he an incarnation of God. The concept of prophet which the Quran presents to the world is free from all false superstitions.

403. Refers to the entire group of Messengers or the prophets, whose mention was made in the foregoing verse.

404. That is: Allah has granted superiority to every messenger in one aspect or the other e.g. Moosa was granted the privilege of personally speaking with Allah, prophet Issa was enabled to perform open miracles. Similarly other messengers were given special excellence or greatness. It is not proper to accept or recognise the greatness of some Messengers and reject or deny the greatness of others. But the followers of these prophets have adopted strange policies.
They claim all kinds of superiority and greatness for the prophet of their own community and are not ready to accept any superiority for the prophets of other peoples, with the result that they are deprived of deriving any benefit from the other messengers.
Had they not acted with prejudice, it would not have been difficult for them to believe in all the prophets without discrimination. In such a case they would have benefited from that Guidance which was revealed to the last messenger of Allah, prophet Muhammad (Peace be upon him) in the form of the holy Quran. How realistic and convincing is the teaching of Quran that whatever special superiorities that were given to whichever prophet should all be accepted as true and without discriminating among them the heavenly guidance, which is common to all, should be accepted.

405. The Holy Spirit means the chief of the angels, Archangel Jibril, (Gabriel) through whom Allah helped and supported Issa (Jesus Christ), but the Christians made him a god and included him in their self-invented belief of Trinity.

406. Refers to the policy of Allah where in Allah Has not adopted the method of compulsion in the matter of guidance. If He wanted to compulsorily make people believe in Him, then nobody would have been able to adopt the line of rejection of faith. But Allah gave freedom to His slaves to decide for themselves whether they would believe in the One and Only Allah or they would take the course of rejecting Him and to see for themselves the consequences of their decision.
Allah’s desire of not forcing mankind to believe in Him and to give full freedom to the people to fight among themselves in the name of religion is based on wisdom and justification. No decision of Allah is devoid of wisdom and justification. It may be remembered that in the foregoing verses the discussion was about fighting and spending in the cause of Allah in connection with freeing the House of Ka’aba from the possession of the infidels. In this connection it is being explained that the fighting which the people of the Book are forcing on the people of faith is mainly due to the fact that on account of their blind prejudice they do not accept any prophet other than their own and do not grant any superiority or greatness to the other prophets. Even today various communities in the world are suffering from this disease and they are not prepared to believe in the prophet Muhammad (Peace be upon him) or to accept any greatness for him only because he was born in another country and among another people, although they observe this fact daily that the light of the sun is not confined to any one country or any one nation and that its benefit is derived by the entire world and the whole mankind. Then why do they want to confine Divine Guidance to geographical limits and national boundaries ?

407. Here the purpose is to bring home the fact that before Allah what would count is the sacrifice of life and property in His cause and not the false assurances about which there is a belief that the intercession of saints would get deliverance for the people irrespective of what were the beliefs and deeds of the people concerned.
There is no compulsion in the religion. The right path is henceforth distinct from the wrong; whoever rejects Taghut (Rebels) and believes in Allah has grasped a firm hand-hold which will never break. And Allah hears and knows all things. (Al-Quran)

255. Allah!408 There is no god save Him, the Living409, the Self-Subsisting, and the Sustainer. Neither slumber410 nor sleep411 overtakes Him. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is there that can intercede with Him except by His leave?412 He knows that which is before them and which is behind them, while they encompass nothing of His knowledge save what He wills.413 His throne414 (KURSI) spreads over the heavens and the earth, and He feels no burden415 in preserving them. And He is the Most High416 and the Supreme.

256. There is no compulsion in the religion417. The right path is henceforth distinct from the wrong; whoever rejects Taghut (Rebels)418 and believes in Allah has grasped a firm hand-hold which will never break. And Allah hears and knows all things.

257. Allah is the protector of those who believe. He brings them out of darkness into light419. Of those who reject Faith the protector are Taghut (the Rebels), they bring them out of light into darkness. They will be companions of fire, to dwell therein (for ever)

258. Have420 you not seen him421 who disputed with Ibrahim about his Lord, because Allah had granted him kingdom?422 Ibrahim said: “My Lord is He who gives life and death.” He said: “I give life and death.” Ibrahim said: “Verily, Allah causes the sun to rise in the East, so you cause it to come up from the West.423” Thus was he confounded who rejected Faith. Nor does Allah give guidance to the wrong-doers.424

408. This verse has been named in the Hadith as “Ayat-ul-Kursi,’’i.e. the verse of the Throne (Chair) and it has been described as a grand verse. In this verse have been described some points very impressively and effectively which provide an understanding about Allah. It also explains the facts about the Oneness of Allah and refutes totally all concepts about associating others with Allah and the wrong concept about intercession, so that people in their acts and deeds may follow the correct method of worshipping Allah and believing in Him.

409. The idolaters have this belief about their gods that they drink a special kind of wine, nectar or a special kind of drink, Soma, which keeps them alive, but Allah is that living and self-subsisting eternal Being who is not required to depend on any thing or any body for being alive.

410. In the text the word “Al-Qayyum” is used, which means a being who is selfsubsisting and on whom others are dependent for their subsistence. Allah exists on His own without any help from any body or thing and He maintains and manages the world single -handedly.

411. That is: Allah is always and constantly awake. The condition of sleep and dozing have been created by him, which overtakes the created beings and therefore the question of this condition (sleep) overtaking the Creator does not arise.

412. This is a refutation of the wrong concept of intercession that some personalities are so exalted in the eyes of Allah that they can intercede with Him on behalf of anybody they like and that Allah will have to yield to their intercession. This verse says that no one enjoys this kind of prestige with Allah or is so exalted that he can open his mouth without His permission, let alone interceding or recommending any body’s case. However, there is an exception that Allah may allow anybody from His favoured slaves to intercede on behalf of anybody that He may permit. This is an honour which will be bestowed by Allah on any person whom He may like. However, it may be made clear that such an intercession will not be permitted in favour of non-believers or infidels because Allah has left no scope for them in this regard.

413. That is: The knowledge of Allah covers all the limits concerning time and space but the knowledge of His slaves is limited to the extent permitted by Allah.

414. The word used in the text is “Kursi”, which means seat, or throne, etc. A king’s throne is the symbol of his sovereignty and therefore this word is used to connote that person’s sovereignty. We do not know the nature of the throne (Kursi) of Allah because it is one of the unseen. However, its primary sense is quite clear that Allah’s sovereignty thoroughly covers the heavens and the earth and there is not a single nook or corner of the Universe which is outside of Allah’s sovereignty.

415. That is: Allah does not feel any burden or He does not at all find it difficult to preserve, maintain, manage. and run the Universe nor is He required to take anybody’s help. This also negates the concept that Allah has distributed the work of this world among a number of gods and goddessess: Some one blows winds, some one sends down rains, another one manages the affairs of the earth and still another the affairs of the heavens, this god provides food while that one is the god of death, this is the goddess of wealth and that one of diseases, etc., etc.

416. That is: The lowly things which are attributed to Him or the low concepts which are held about Him are most farfetched and He is so sublime that we cannot fully understand His greatness.

417. This clearly shows that Islam does not allow that any person be forced to accept this faith (Islam) and that Islam gives full freedom to every one to follow the religion of his choice and beliefs according to his own conscience. It is so because the main purpose of religion is to seek Allah’s pleasure, which can be achieved only by those who do it with their own free will. In the case of force and compulsion, this purpose is defeated, for one can be forced to perform certain religious rites but one cannot be forced to change one’s intention or to create in one’s heart honest and sincere desire for seeking Allah’s pleasure.
Therefore, any person’s accepting the Islamic faith unwillingly or under pressure has no meaning. Accordingly in the Holy Quran at another place it is stated: “wa lau shaa-a........Mumineen. that is:
“Had your Lord wanted, all the people of the earth would have believed in Him. Would you then force men to be believers ?” -(Surah Yunus -99).
In view of this fact, what Islam emphasises is that reasonable and sober methods be adopted in propagating religion, so that Truth may come out clearly. If even after this, some one sticks to his infidelity then he should be left to himself.
As regards Jihad (fighting in the cause of Allah), it has been made lawful to remove mischief and corruption from the earth and to establish Islamic system; and in this system there is full scope for people of other religions and faiths to live peacefully under the Islamic rule.
As for the polytheists of Arabia and those who turn apostate, the command to execute them is as a punishment.

418. In the text the word “Taghut” is used, which means to “transgress the limits and to be very severe in rejecting the Faith” (Iissan-ul-Arab Vol. 15 page 7.). It denotes every person who transgresses the limits of submission to Allah and rebels against Him. This word applies to Satan as well as rebellious men and particularly those leaders and rulers of men who enforce their own rules and laws on men instead of the commands and laws of Allah.
For further explanation please see Surah Nisa Note Nos. 116, 128, 129 and also Surah Al- Maidah Note No. 180

419. Light here means the light of Guidance, which brightens the heart and mind, and conduct and character of men of faith. Darkness here means the darkness of unbelief and going astray from the right path the darkness which covers the mind and heart and conduct and character of the infidels.
The word ‘Noor’ is used in singular, while the word “Zulmaat” (darknesses) is used in plural, which points to the fact that the path of Guidance is only one that is of Islam and those of darknesses are many and varied.

420. In connection with the principle concerning Guidance and misguidance which was discussed in the above verses, three examples from real life are being presented. From the first example it can be seen how people, even after the Truth is revealed to them are unable to come out of the darkness of unbelief. From the next two examples it is seen that those who had accepted Allah’s help, how they were granted complete conviction and peace of mind and were shown the facts which cannot be seen by men.

421. Refers to Nimrod, who was the king of Iraq and was the contemporary of the prophet Ibrahim.

422. In olden times kings were considered incarnations (Avtar) of God. The subjects of Nimrod were the worshippers of stars and the sun was considered the chief god and therefore it is likely that Nimrod must have been considered as the avtar of the sun god. In these circumstances how was it possible for him to accept the invitation of Ibrahim to take Allah as his, God. So he called Ibrahim and disputed his claim and questioned him about the Being who was to be worshipped, when according to him he (Nimrod) was in power and therefore the personification of god and worthy of worship. He was under the impression that having power implied that he was the avtar of some particular god and deserved to be worshipped by his subjects, although this power was granted to him by Allah; and Allah tests those whom he gives power whether they become grateful and obedient to Him after getting power or go astray in their vanity and pose before mankind as if they are gods.

423. The argument of Ibrahim that Allah gives life and causes death and is therefore the Lord of all was very clear and strong, but Nimrod put forth this foolish contention that he also controlled life and death in as much as he could kill anybody he wanted or spare anybody he wished. There was no stuff in this argument of Nimrod and Ibrahim instead of disputing this statement. put forward another argument for which Nimrod had no answer : that my Lord causes the sun to rise from the East could you cause it to rise from the west? In this argument there was also a hidden taunt in the reference to the sun that the sun is not a god, whose personification Nimrod claimed to be but that the sun was absolutely under the control of Allah and rises and sets according to the Divine Law.

424. That is: Those who do not become grateful and obedient to Allah even after the path of Guidance becomes clear, become victims of their pride and claim godship for themselves. When truth becomes clear to them they are not prepared to accept it but they are merely confounded.
Those who spend their wealth for the cause of Allah and do not follow up their gifts with reminders of their genersoity or with injury – for them their reward is with their Lord; and there shall no fear come upon them, nor shall they grieve. (Al-Quran)

259. Or (take the case of) the like of one, who passed by a township all ruins to its roofs.425 He said: “How shall Allah give this township life after its death426 ? ” So Allah caused him to die for a hundred years then brought him back to life.427 He said: “How long did you” tarry thus? He said: “I remained (like this) a day or a part of the day.” He said: “Nay, but you had tarried for a hundred years.428 Just look at your food and drink; they have not rotten. And look at your donkey! (after its decomposition, how We revived it)? And that We may make you a sign for the people,429 look at the bones, how we bring them together and then cover them with flesh!430” When this fact became manifest to him, he said: “I know that Allah has power over all things.”

260. And (it may be mentioned) when Ibrahim said: “My Lord! Show me how you give life to the dead.” He said: “Do you not believe?” He (Ibrahim) said: “I do believe but I want that my heart may be reassured.” He said “Take four birds, tame them to be familar with you, then place each piece of them on each hill, then call them, they will come to you in haste.431 And know that Allah is Mighty, Wise.”432

261. The likeness of those433 who spend their wealth in the way of Allah434 is as the likeness of a grain which grows seven ears, in each ear a hundred grains.435Allah gives manifold increase to whom He pleases. Allah is All- Embracing436 and All-Knowing.437

262. Those who spend their wealth for the cause of Allah and do not follow up their gifts with reminders of their genersoity or with injury – for them their reward is with their Lord;438 and there shall no fear come upon them, nor shall they grieve.

425. Perhaps the hamlet or township referred to herein is Jerusalem, which was completely destroyed by Nebuchadnezzer in the year 586 B. C.

426. This question was not for denial but as an expression of amazement.

427. The person to whom the scene of life after death which was shown as referred to here must have been a prophet for it is the prophets who are shown the unseen world. Probably this incident occurred to the prophet Ezekiel, for in the Bible in the Book of Ezekiel a similar incident is mentioned (Vide Ezekiel chap 37. 1 to 14).

428. This incident is the expression of the fact that on the day of Judgment when men will come out of their graves, they will not be conscious of the time spent by them in the graves but they will think that they had just gone to sleep and have now woken up.

429. Sign of the fact that Allah has power to bring to life, dead persons and sign of the fact that He can rehabilitate the destroyed townships and can grant new life to the children of Israel after taking them out from the life of subjugation.

430. It is clear that if Allah wills He can revive anybody after that person’s body is decomposed and if He wills He can keep a person or thing above the laws of nature so that they are not affected by the ravages of time.

431. That is: Taking four birds, first tame them to be familiar with you, then after killing them and cutting them into pieces, place the pieces on the nearby hills; then call them and they would come to you flying immediately. In this way prophet Ibrahim was shown the actual act of life after death.
The instruction to tame the birds and make them familiar to him first was given with the sole purpose of assuring Ibrahim that the birds were the same which he had tamed and killed. This clarifies the point that on the Day of Resurrection all the dead will come out of their graves on the call from their Lord.
The fact of the revived birds recognising the voice of their master points to the fact that when all men will be revived on the Day of Resurrection, their memory of the wordly life will also be revived.

432. Here the reference to the two attributes of Allah points to the fact that the revival of mankind on the Day of Juudgment is certain and definite, for Allah has power to do so and that doing so is also justified by His wisdom.

433. From here the trend of discussion reverts to the main topic.

434. “In the way of Allah” means the expenditure which is incurred to obtain the pleasure of Allah and is done according to the Guidance given by Allah.

435. This is an example of increase in the wealth which is spent in the way of Allah. As from one grain seven ears are grown and every ear has a hundred grains, similarly every good deed will be rewarded 700 times. Allah will not see only the quantity or the amount spent in His cause but the intention with which this expenditure was incurred and the circumstances in which it was incurred. The expenditure of the man who incurs it whole-heartedly, with deep, faithful conviction and in difficult circumstances will deserve more rewards from Allah than that of the man who spends money half-heartedly and in good circumstances.

436. That is: Allah has very vast resources and limitless treasures and is very liberal in giving rewards.

437. Allah is All-knowing so whatever good deed that you will perform will be known to Him and will be rewarded by Him.

438. When shallow people spend some money on some one they want that the unfortunate person should remain under their obligation forever and when they do not succeed in this, they start taunting that person to belittle him in the eyes of others. The Holy Quran says that Allah’s reward for spending money is not for such persons but for those whose character and conduct is free from such blemishes and who are sincere in spending money in the cause of Allah.

263. A kind word with forgiveness is better than charity followed by injury.439Allah is free of all wants and Most – Forbearing.440

264. O you who believe! Waste not your charity by reminders of your generosity or by injury - like him who spends his wealth to be seen by men and believes not in Allah and the Last Day. His likeness is the likeness of a rock on which there is (some) dust of earth; on it heavy rain falls, which leaves it a bare stone.441 They will be able to do nothing with anything they have earned. Allah does not show the right path to infidels.442

265. And the likeness of those who spend their wealth to seek Allah’s pleasure, with the strength of their souls, is as the likeness of a garden on a height ; heavy rain falls on it and it brings forth its fruit twofold; and if it receives not heavy rain, light shower suffices it. Allah sees well whatever you do.

266. Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruits443 , while he is stricken with old age and his children are feeble – that it should be caught in a whirlwind with fire therein,444 and be burnt up? Thus does Allah make clear His signs to you so that you may think.445

267. O you who believe ! spend of the good things446 which you have earned and of the fruits of the earth which we have produced for you,447 and do not seek the bad to spend thereof (in charity) when you would not take it for yourself except with disdain. And know that Allah is free of all wants and worthy of all praise.

439. Rich people generally look down upon the poor and snub them with disdain. The Quran not only persuades the rich to help the poor monetarily but also tries to improve the mentality of the rich with a view to improving their character. It has therefore given special attention to this aspect and has directed that if the seeker of help approaches in an improper or unsuitable manner, then he should be forgiven.

440. Allah, besides having limitless treasures, is Most Forbearing. Inspite of their shortcomings and mistakes, Allah bestows His bounties on His slaves. Men, His slaves, should follow His example and try to develop in their own character this quality of forbearance and if the attitude or the manner of the poor and seeker of alms is improper, they should try to forgive and forget.

441. This is the example; of a man who may be doing cultivation on a hard and barren rock on which a layer of dust of earth has settled. When heavy rain falls on this rock, all the earth is washed away along with the harvest and only the barren hard rock remains. As all the efforts of this cultivator goes waste, similarly the expenditure on charity of those hypocrites goes waste who do so only for the sake of earning a good name or to show it to the world and are not sincere in seeking Allah’s pleasure. The charity which is not backed by sincerity and is not in the cause of Allah and which is not accompanied by real sympathy for mankind will not earn any reward in the Hereafter.

442. That is: Those who are not grateful to Allah after being favoured by Him with wealth and property in this world have not the good fortune of spending money for seeking Allah’s pleasure with sincerity and selflessness, and they are unable to do any virtuous deed for the sake of virtue.

443. For the Arabs the date-palm trees were very important. Its fruits were used as food and it was considered a great source of wealth. Arabs used to surround their gardens with the date-palm trees so that the gardens may be protected against heat and gales. In the middle they used to have vines to plant other fruits in some plots.

444. Fire here means the heat generated by the blowing hot winds and simoom, which scorch the gardens over which they blow.

445. The point which is desired to be brought home here is that whether you would like to meet with a serious and sudden accident at the time when you are stepping in the world of Hereafter, after collecting all the wealth and property and at that time you realize that whatever you had done has gone waste and that now there is no chance for earning anything for the next world nor is there any help available. If you do not want to meet with such a situation, then leave this world-loving mentality and spend your wealth in the way of Allah sincerely with the sole purpose of seeking His pleasure.

446. Only that charity is recognized and accepted by Allah which is given from the lawful and good earnings. The charity which is given from the unlawfully earned money and from objectionable sources is not acceptable to Allah, e.g. the money received from interest, gambling, sale of liquor or forbidden things, acts of lewdness and its propagation, theft, fraud, etc., etc. However big an amount from unlawful sources a man may spend in charity, it would not be acceptable to Allah; it would be outright rejected.

447. This instruction regarding spending of money is in respect of Zakat (compulsory) and Nafil sadquat (Voluntary charity) but the reference to the charity from the income of the produce of land is only in respect of Zakat (compulsory charity) of harvest and the reference to the charity from one’s own earning is in respect of Zakat of articles of trade

268. The Devil threatens you with poverty and bids you to lewd conduct.448 Allah promises you His forgiveness and bounties. And Allah is All-Embracing, Allknowing.

269. He gives wisdom449 to whom He pleases; and he to whom wisdom is given, receives truly abundant good. But none understands except men of wisdom.

270. And whatever you spend in charity or make a “NAZAR” (vow),450 verily Allah knows it. And wrong-doers have no helpers.451

271. If you give charity openly even so it is good, but if you give it secretly to the needy, it is much better for you,452 and He will remove some of your ill-deeds. And Allah is well aware of what you do.

272. To set them on the right path is not your responsibility453 but Allah sets on right path those whom He pleases. And whatever good thing you spend in charity, it is for yourselves, when you do not spend except in search of Allah’s pleasure; therefore whatever good things you spend it will be repaid to you in full and you will not be wronged.

273. (Charity is) for those in need, who in Allah’s cause, are restricted (from travel) and cannot move about454 in the land. The ignorant man thinks because of their selfrespect that they are free from want. You shall recognise them by their appearance. They do not beg of men with importunity. And whatever good thing you spend, indeed Allah knows it.

274. Those who spend (in charity) their wealth by night and by day, in secret and in public, have their reward with their Lord: there is no fear for them nor shall they grieve.

448. That is: The Satan or the Devil does not want that man should spend his money for good causes and that is why he threatens man with poverty which is likely to result from charity. He persuades man to spend his money in lewd and immoral acts. There are numerous innovations of shamelessness e.g. magzines with nude photos, obsene novels, lewd songs, immoral dance ‘ensembles, clubs for promoting indecency, and immoral films which destroy the character of the viewers etc---- all these require men to spend lots of money and keep them away from spending his income for good causes.

449. In the text, the word ‘Hikmat’ is used which means understanding, wisdom and sagacity .The real wealth in this world is not money or property but that wisdom which promotes foresightedness in a man and which directs him to those acts in which his real benefit is hidden. This wisdom depends on the grant of Allah. Allah grants this wisdom to whomsoever He pleases and this pleasure of Allah is also based on wisdom and good reason He fills the coffers of those persons, with pearls of wisdom who avoid the lures of the material world and live merely for seeking the pleasure of Allah and who sacrifice their wealth in His cause unhesitatingly.

450. The text uses the word “Nazr”, which means to take a vow to do certain thing on condition if such and such a thing happens. A man vows that if he achieves his object he would give a hundred rupees as alms to the poor or he would observe fast for a week, etc. This kind of vow-taking is known as Nazr.In Islam the vow is taken only in the name of Allah. To take a vow in the name of any other being is forbidden and is a sin because taking of a vow is also a kind of worship which a man performs as a token of gratitude and in view of the fact that whatever a man gets in this world is from Allah only, there is no sense of feeling gratitude to any being other than Allah.
Islam has not encouraged the practice of vowtaking. However, if a man takes a vow and subsequently is favoured by Allah and he achieves his object, then he must fulfil his vow because this is a promise and covenant with Allah and to neglect this promise would be a moral defect.

451. Here wrongdoers (Zalim ) are meant to be those who consider the worldly wealth and property as the most important things and avoid spending money for charitable purposes or if they spend any money for charity, their main purpose is to show off or to exhibit it to other men.

452. Some times giving of charity openly is advantageous for example to persuade or encourage others to spend money in charity or to help encourage some collective movement but if there is no such purpose behind the charity then it is better to give it in a concealed way. In this way a person is saved from hypocrisy and the needy persons are spared the sad experience of feeling hurt and inferior. In the Hadith it is stated that on the Day of Judgment Allah will bring under His shade of grace those persons who had given charity in such a concealed way that the left hand did not know what the right had given.

453. Points to the fact that the needy person should be helped regardless of his being a Muslim or a non-Muslim. The responsibility of giving guidance to others is not on you therefore do not hesitate to help a non-Muslim needy person on the ground that he has not accepted the Divine Guidance (Faith) and that if you would help a person with the aim of seeking Allah’s pleasure, then Allah will give you full reward for that act of charity.

454. That is : They have become so busy in serving the cause of religion that they are unable to devote any time or effort for earning their livelihood and on account of their self-respect are not able to express their need before others. From their looks it can be recognized that they are in need of help. In those days the best example of such persons were”Ashab-e-Suffa’ who devoted their whole time in teaching religion to others and spreading the faith that they did not get any time for earning their own bread.

275. Those455who devour (take) interest456 will not rise except as rises one whom457 the devil by his touch has made crazy.458 That is because they say: “Trade is like interest”459 whereas Allah has made trade lawful and forbidden interest.460 Now he who after receiving admonition from his Lord desists, whatever he has taken in the past is his, his case is with Allah; and those who repeat (the offence) are companions of the Fire; they will abide therein.461

276. Allah diminishes (the value of ) interest but increases (the value of ) charity;462 and Allah does not like any ungrateful person and usurper.463

277. Those who believe and do deeds of righteousness and establish SALAT and pay ZAKAT will have their reward with their, Lord and there will be no fear for them nor shall they grieve.

278. O you who believe ! Fear Allah and give up what remains of your demand for interest if you are believers.

279. If you do it not, take ultimatum of war464 from Allah and His Messenger. And if you repent, then principal is yours. Wrong not and you shall not be wronged.

280. If the debtor is in difficulty, grant him time465 till it is easy for him to repay. And if you remit it by way of charity that is better for you if you only knew.

281. And fear the Day when you shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.

455. After the emphasis on charity the outlawing of interest is now being discussed, which is the opposite of charity and almsgiving, Charity begets in men the feelings of sympathy, generosity, kindness, sacrifice and love for Allah but interest creates in men selfishness miserliness unkindness and love for money. Therefore where Quran has directed to spend money in the cause of Allah and in charity, there it also asks men to abstain from taking interest.

456. In the text the word used is ‘Riba’ whose literal meaning is increase and addition. It implies that increase or addition which result from the time given for repayment of loan, which is called ‘interest’. Interest is absolutely different from trade and is totally forbidden by Islam. Therefore, the interest, which results from the dealings either with an individual money-lender or a bank and is taken either from a poor man or a rich person; and the relevant loan which might have been given for business purposes or for public welfare will come under interest and its unlawfulness or being forbidden will not be affected in the least. It may be noted that in the Divine Books interest is forbidden from the beginning. Accordingly, the Torah states: “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor and you shall not exact interest from him.” (Exodus, 22. 25.)
“you shall not lend upon interest to your brother, interest on money, interest on victuals, interest on anything that is lent for interest.” (Deuteronomy: 23. 19.)
“Who does not put out his money at interest and does not take a bribe against the innocent. He who does these thing’ shall never be moved.” (Psalms: 15.5.).
“Does not lend at interest or take any increase, withholds his hand from iniquity, executes true justice between man and man, walks in my statutes and is careful to observe my ordinances–he is righteous he shall surely live, says the Lord God. If he begets a son who is a robber, a shedder of blood, who does, none of these duties, but eats upon the mountains, defiles his neighbours wife, oppresses the poor and needy, commits robbery, does not restore the pledge, lifts up his eyes to the idols commits abomination, lends at interest and takes increase; shall he then live ? He shall not live, He has done all these abominable things; he shall surely die, his blood shall be upon himself. But if this man begets a son who sees all the sins which his father has done and fears and does not do likewise, who does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbour’s wife, does not wrong anyone, exacts no pledge, commits no robbey but gives his bread to the hungry and covers the naked with a garment, withholds his hand from iniquity, takes no interest or increase, observes my ordinances and walk in my statutes; he shall not die for his father’s iniquity; he shall surely live.” (Ezekiel 18. 8-17).
The children of Israel wrongfully amended the original command of Torah and had made taking of interest lawful. In the Book of Deuteronomy (Bible) it is written :–
“To a foreigner you may lend upon interest but to your brother you shall not lend upon interest; that the Lord your God may bless you in all that you undertake in the land which you are entering to take possession of it. (Deuteronomy: 23.20)
On this conduct of theirs, Quran has offered this criticism :
“They say that we will not be answerable in the matter of non-believers:’ (Al-i-Imran. 75)
The teaching of Quran is that wrong dealing is not justified with anyone, whether he is a Muslim or a non-Muslim and taking usury or interest is the biggest wrong-dealing and therefore there is no justification for devouring the wealth of the non-Muslim by charging them interest. Those who are influenced by the modern economics explain the Quranic ‘Riba’ as interest which may be taken from the poor and needy persons for loans given to them for meeting their basic needs. As regards the interest on loans taken for business purposes, they say that there was no system of such loans at that time nor is it forbidden by the Quran. But the fact is that both these assumptions are wrong: the system of business loans had been prevalent during the ancient times e.g. in Babylon during the time of Hammurabi this system was prevalent. (Vide Encyclopaedia of Religions and Ethics Vol.12, page 555).
With regard to forbidding it or otherwise by the Quran, the Quran has forbidden interest generally, which includes all types of interest, whether it is taken from the needy or from big business, whether its rate is ordinary or exhorbitant and whether it comes under the definition of interest or usury.

457. Standing here means standing from the grave or rising from the grave on the Day or Resurrection.

458. Devil’s touch means the influence of the devil which affects the heart and mind of a man as a result of which a man becomes mad for the love of money and wealth. Such a person acts like a mad man where collecion of money is concerned and he forgets that he is sucking the blood of the poor and is trampling the noble emotions of sympathy and good- fellow-feeling. Besides, he is exerting a very bad influence on the economic condition of the country. When these men would rise on the Day of Resurrection, they would have, on account of the blood of the poor that they were sucking in the form of interest, their brains would be out of order and they would be have like mad men. And when they will see that their efforts in increasing their wealth by taking more and more interest has been in vain and cause of their downfall then their condition will be of mad persons.

459. Those who considered interest as equivalent or similar to trade are not only the modern economists but also some “Intelligent” people who existed even during the time when the holy Quran was being revealed, although the two types of persons are totally different from one another. It is however a fact that persons who considered interest a curse for the society existed in the olden days also as they exist today,
Accordingly, Aristotle while denouncing interest, had stated:–
“Money does not breed” (Encyclopaedia of Social Sciences, Vol. VIII Pe. 131 ). The present day socialists also consider that interest is unjust and tyrannical against the poor and labourers.
“By interest then the socialist claims the rich are made richer and the poor, poorer and the stability of the social organism is disturbed – the evil that Melamchthon had feared.” (Ency. of R.E. Vol. 12 – p. 554)
“Usury has come to mean exhorbitant interest but the legitimacy of interest is still debated. The early attacks on usury were motivated by the Church’s sympathy with the oppressed poor – the latest attack finds its strength in the plea that interest is an unjust tax on the labouring classes.” (do -p. 554).
“Interest is the unpaid wage of the labourer.” (do -p. 554)

460. The reasons for forbidding usury or interest are as under : –
(1) Interest is that profit which the moneylender takes from the debtor for the use of his money.
“Interest in its primary meaning is the payment for the use of money. (Ency. of S.S. Vol. VIII p. 131).
From this it becomes quite clear that the dealings involving usury are not trade or commerce as in these dealings no articles are either purchased or sold but the capital is given for use. It is not even rent because the thing which is taken on rent remains in its original form and is returned to its owner in the same form. But in the dealings concerning usury the debtor spends the capital and when he returns it to the moneylender he does not return the same money but he returns some other amount. Therefore it is not correct to call it rent. It is therefore evident that in the known sense of the word interest is neither trade nor rent of what then the profit is taken? The justification for its being forbidden is self-evident.
(2) In the trade there is a chance of loss as well as of profit. Therefore, a man has to take risk in trade. But the man who takes interest does not have to take any risk because the payment of the capital with the interest is assured.
(3) In trade a man has to spend his physical and intellectual energies but for taking interest a man gets profit without spending any physical or intellectual energy. For this reason a man avoids doing any physical work and wants to take the easy way of investing money in interestyielding dealing. This system is wrong and harmful both from the moral and economic point of view.
Moreover, the impression which the debtor has about the money lender is not favourable. He considers interest as an additional burden on himself, which is an indication that human nature despises interest and considers it wrong, whereas no such impression of a trader who sells his goods on reasonable profit is carried by the poorest of the consumers. In short, interest is the name of the system which allows blood-sucking of the poor and of their exploitation by the capitalist section. The loans which are given on interest for the purpose of carrying on business are also a burden on the poor because a businessman or a trader takes into consideration the account of interest he has to pay in fixing the prices of his articles to be sold.

461. The declaration of permanent punishment of being thrown into fire for the dealers in interest is an indication that taking interest is a more serious sin than other sins. And in spite of this clear warning if people do not obey Allah’s command and persist in taking interest, then this attitude of theirs is a definite proof of their disobedience and rebellion against Allah because such a conduct is not commensurate with belief in Allah.

462. Apparently the capital increases with interest and diminishes with charity but in reality it increases with charity and decreases with interest, This increase and decrease is In relation to the final reckoning on the Day of Judgment. Accordingly, the interest-taker will himself see on the Day of Judgment that in this world the capital which he has been striving to increase by charging interest and has been depositing lakhs of rupees in the bank will be of no use to him, as the balance in his account to be reckoned by Allah will be zero and his share then will be total disappointment and frustration.
As against this, those persons who had been giving money without any interest will be deriving their reward for their good acts. Particularly those who have been spending their wealth in the cause of Allah will find their capital duly deposited in the bank of the Hereafter and not only the amounts thus spent by them but many times more than what they spent in Allah’s way. This will be the result in the Hereafter. As regards the consequences in this world, interest destroys virtue and blessing and exerts an adverse influence on the economy of the society. On the other hand charity promotes blessing and virtue and exerts a healthy influence on the society’s economy.

463. The dealer in interest is ungrateful in as much as he uses wealth given by Allah in contravention of Allah’s commands. He is also a usurper of the rights of others in as much as he commits tyranny and aggression against his fellow-beings.

464. By means of these verses, which belong to the last period of revelations made in Madina, a legal ban has been imposed on interest and the interest-takers are ultimately warned that in the Islamic system the position of dealers in interest is that of disrupters and rebels and that the government may penalise the interest-takers by passing death sentence against them. This special aspect of the Islamic system that there is no scope for dealings in interest makes it distinctly different from the Capitalist system in which dealing in interest is the backbone of that system.
The prohibting of interest and it being outlawed was very forcefully stated by the Prophet (P.b.u.h.) in his speech on his last Hajj in the following words:
Interest of pre-Islamic days (Jahiliya) is declared void. The first of all interests which I declare void is the interest payable to a family member of mine, Abbas Ibn Abdul Muttalib – that has been declared totally void.” (Muslim-Kitab-Al- Hajj),

465. In the olden times if the debtor was unable to pay the debt he was in the danger of losing his freedom. Accordingly on his being unable to repay the debt, he or his wife or children were made slaves. But Quran stopped these harsh punishments saying :
“If the debtor is in difficulty, then give him time till better times.” In view of this command, those persons who are unable to repay their debts due to straitened circumstances, should be given time; they can neither be made slaves nor can their residential houses, cooking utensils and personal clothes be attached.

282. O you who believe ! when you deal with one another in transactions466 involving debt for a fixed period of time reduce them to writing.467 Let a scribe write down faithfully as between the parties; let not the scribe refuse to write as Allah has taught him, so let him write,468 and let him who incurs liability dictate,469 and let him fear Allah, his Lord, and not diminish anything of what he owes. And if he who owes the debt is of low understanding, or weak, or unable himself to dictate, then let his guardian dictate faithfully. And get two witnesses470 from amongst your men. And if there are not two men, then a man and two women, the persons being such as you choose for witnesses471 so that if one of the women errs, the other may remind472 her. The witnesses should not refuse when they are called. Be not averse to write down the document for a specified period, whether the amount be small or big. That is more equitable in the sight of Allah and more firm for testimony, and the best way to avoid doubts among yourselves. And it be a transaction which you carry out on the spot among yourselves, there is no blame on you if you do not reduce it to writing. And have witnesses when you have commercial transaction and let no harm be done to the scribe or the witness. If you do, it would be wickedness in you. So fear Allah;473 for Allah teaches you. And Allah knows all things.

283. If you are on a journey and cannot find a scribe, a pledge with possession474 (may suffice ). And if one of you deposits a thing on trust with another, let the trustee faithfully discharge his trust and let him fear his Lord.Conceal not evidence; for whoever conceals it, his heart is tainted with sin. And Allah knows all that you do.

466. In this verse are given instructions in connection with the clean and honest business transactions because these business or commercial transactions have a serious effect on the character of men. If the ideal is cleanliness and purity of character, then highly responsible and cautious attitude will have to be adopted in the business and commercial dealings and transactions. If the instructions which are given here are followed scrupulously then the business disputes and quarrels in our day to day lives will be avoided.

467.That is: The debt transaction should be written down and no hesitation or laziness should be shown in getting that document prepared.

468. The ability to write is the gift of Allah and this gift demands that when necessity calls for it, the man gifted with this ability should help his fellow beings. To understand the full significance of these instructions it is necessary to keep in mind the conditions then prevailing, when educated and literate men were few in number, so much so that the nation in which the Quran was revealed was called the nation of illiterates (Ummi). The text of the verse also reflects that Quran has emphasised the importance of learning to read and write and has termed it as a blessing from Allah.

469. That is: The debtor or the borrower .

470. That is: On the document of the debt or loan, witness of two men should be taken. It should be kept in mind that these instructions are being given to Muslims.

471. That is : The witnesses be such men and women who may be reliable and acceptable on account of their conduct and character.

472. To consider one man’s evidence equivalent to that of two women is in no way meant as an insult to women. As stated by the Quran there is more likelihood of women committing errors and it is a fact that women are more concerned with the domestic and family affairs rather than with the business or commercial matters. Therefore, they lack the deep insight in matters concerning business or commercial transactions and consequently there are more chances of their committing errors.
Besides, their judgment is generally influenced by their emotional considerations. Modern psychology supports this view. In this connection, below are reproduced a few extracts from Maulana Abdul Majid Darya-badi’s English commentary on the Holy Quran: “In women deception is almost psychological.” (Havelock Ellis: Man and Woman P. 196)
“We are again forced to admit that a woman is not in a position to judge objectively being influenced by her emotion.” (Baver, op. cit.i.p. 289).
On account of this psychology of women Islam has adopted this cautious attitude in its Law of Evidence that if out of the two male witnesses one may not be available then one male and two female witnesses may be taken so that if one female witness has not been able to understand the matter fully or is unable to state the matter properly, the other should he able to remind or help her.

473. Man should always have fear of Allah in all matters, commercial and judicial.

474. Pledge with possession is given as deposit to the person giving the debt by the borrower and this thing given in his possession is to be returned by him to the debtor on repayment of the debt without making any profit from this transaction. For example, if a house is pledged with possession to the giver of the debt, then he has no right to receive the rent of the house from the tenants. There is no condition to be on journey for making this transaction of pledge;. ‘The mention of journey is made here because generally debt is required to be incurred in this condition’ Besides, morally also it is not proper to deprive the needy person of some important thing temporarily for giving him debt without some good reason. However, if some person agrees to give debt after taking into his possession something of the debtor as deposit, it can be done ordinarily or while on journey, provided no interest is taken nor any other profit is made, for any profit that is made for giving debt will be interest.

284. To Allah belongs475 all that is in the heavens476 and on the earth. Whether you show what is in your hearts or conceal it, Allah will bring you to account for it477. He will forgive whom He will please and punish whom He will please. And Allah has power over all things478.

285. The Messenger believes in that which has been revealed to him from his Lord as do the men of Faith479. Each one (of them) believes in Allah, His angels, His scriptures, and His Messengers, (saying) “We make no distinction between one and another of His Messengers”480 And they say: “We hear and we obey:481 (We seek) Your forgiveness our Lord and to You we shall all return”.

286. On no person Allah places a burden greater than he can bear.482 For him is that which he has earned And on him the suffering for the evil he has committed483. (Pray): Our Lord reckon with us not if we forget or fall into error;484 ! Our Lord lay not on485 us a burden like that which you laid on those before us;486 our Lord!487Lay not on us a burden greater than we have strength to bear.488 Pardon489 us, absolve490 us and have mercy on us, You are our Protector491 ; and give us victory over the infidels.492

475. These last three verses are the concluding part of this chapter.

476. “All that is in the heavens and on the earth” is the style of Quran to refer to the vast Universe. And the meaning of all this belonging to Allah is that whether it be one universe or thousand universes or worlds, whatever is in them belongs to Allah and He alone is the Lord of all and everything. Everything is under His control. He rules over everything and everything will finally return to him. This is the central truth about this world and the Universe and this unqualified oneness of Allah is the main basis of Islamic belief and faith. The correct knowledge and recognition of this fact enables a man to shoulder the heavy responsibility of the Shariah of Allah.

477. That is: Man will have to account for his intention and designs, which takes shape in man’s heart or mind.

478. It does not mean that the reward or punishment before Allah will not be given justly and wisely, but the meaning is that in the matter of reward or punishment there is no power which can interfere with Allah’s will or desire. He is All-Powerful and He has full authority and control of giving rewards or punishment.

479. The Chapter was started with the statement about who would accept the Divine Guidance and accept the faith. The chapter is concluding with the remarks that the prophet has found such companions as are gifted with the wealth of faith. As they were not prejudiced against anything or anybody, they were blessed with the treasure of belief. In this way, under the guidance of the prophet an Ummah (Nation) came into being, which has the correct knowledge and understanding about Allah, and which has been burdened with the responsibility of following the Islamic Shariah and being the standard bearers of the Islamic system.

480. This is the statement of the men of faith; as if the Ummah is declaring with one voice that like other ummahs or nations we are not entertaining any prejudices in connection with the Divine Guidanace, whether it be national, racial or any other sectarian prejudices, requiring us to accept and recognise one prophet and reject another; we make no distinction and accept all the prophets without reservation, regardless of their belonging to this nation or that race.

481. Here hearing means believing and obeying.

482. This is an expression of the Divine Law from Allah that although the responsibility of following and establishing Shariah is very heavy, every man is responsible for attending to this responsibility according to his capacity. If any man is unable to fulfil this responsibility on account of some really extenuating circumstances, then he is responsible for following it to the extent he is able to do. This principle has been fully considered in the commands of the Shariah and exemptions have been granted in view of the extenuating circumstances, e.g. one who is unable to offer prayers while standing can do so in a sitting position; if water is not available or is harmful for ablutions before prayer, then ‘tayammum’ can serve the purpose Similarly regarding social life a Muslim will be responsible for following the commands which he can possibly follow or he will be supposed to strive for following the commands to the extent he is capable of doing and he will not have to account for what is beyond his capacity and ability.

483. Every one is responsible for his acts and on the Day of Judgment the results of his acts will come before him. On that day every man will reap what he had sown in the world. Every act which may be either good or evil, has its essential effect or reaction and Allah’s law of consequences or reward and punishment is absolutely just and impartial. Therefore, it is not possible that a man may commit bad acts and another man may have to account for it. And it is also not possible that a man perform a good deed and the reward may be entered in the accounts of B. The consequences of acts and deeds are not transferable. Why should a man get a reward or punishment in consequence of an act in the commitment of which neither his intention nor his physical actions taken any part? This statement of the Quran in the matter of reward and punishment is the principle which is an Islamic law, which also denies the Christian belief of ‘Kaffara’ (atonement) etc. Similarly it refutes certain practices followed by the present day Muslims in the matter of ‘Sawab’ (rewards).

484. The Surah (Chapter) is concluding on prayer. This is a collective prayer, which is being said by the Ummah and every word of this prayer reflects the heavy responsibility with which the Muslim Ummah is burdened.

485. This prayer of the men of faith has been granted by Allah, as is clear from the following Hadith :
‘’The error and forgetfullness of my Ummah are forgiven and also the acts which they are forced to do.’’
“ Inspite of this forgiveness, it is necessary to pray for forgiveness so that a man may remain conscious of his guilt before Allah and also because this prayer is an expression of his helplessness and weakness. And this is the proper attitude for a grateful slave.

486. This points to the burden which the jews shouldered, and on account of their rebellion they were given harsh commands like observing Sabbath. The prayer of the companions of the Prophet (Peace be upon him) was for not making their Shariah heavy and for not burdening them with the responsibility which would be difficult for them to shoulder. This prayer of the Ummah was also granted. Accordingly, the Shariah which has been laid down for the Ummah of Muhammad (Peace be upon him) is free from intolerable commands and the distinctive quality of this Shariah is that it is very simple and a Shariah of exemptions. As stated in the Hadith the Prophet (Peace be upon him) says:
“I have been sent with such a religion as is simple and straight.”
Despite the grant of the prayer, its being continued on the lips of the men of faith reminds one of the time when the Shariah was in the stage of revelation and the Ummah was being shouldered with the burden of the Shariah. Moreover with these words the Ummah expresses its helplessness and weakness before the Almighty so that it may deserve to receive more and more of His favours.

487. The repetition of the words ‘our Lord’ expresses the deep attachment and love of the slave saying the prayer before his Lord Allah. In this style of prayer is also hidden the etiquette of saying the prayer.

488. That is : We should not be made to pass through such difficulties and troubles while fulfilling our religious responsibilities that we may not be able to do full justice to them and we may not be confronted with such trials as may be unbearable for us.

489. That is: Our shortcomings that may be found in fulfilling our responsibilities may be condoned and we may be pardoned.

490. “ Absolve us “ is translated for the word which has been derived from the word: “Maghfirat”, which means to cover, that is to cover the sins.

491. By addressing Allah as Protector, the Ummah is expressing its sense of conviction that to remain on the path of Guidance and to pass safely through the storm of opposition without Allah’s help and protection is not possible.

492. This is a prayer for help and victory over the enemies of Islam: After giving the commands of Shariah in detail and directing the Ummah to follow them, this prayer from the lips of the Ummah for help and victory over the enemies of Islam demands that the Ummah should have freedom to lead its life according to the commands of the Islamic Shariah and that collectively and socially it should have strength to be able to establish the Islamic system of Shariah. Besides, power and strength is necessary to remove and root out the hurdles which the opponents of Islam place in the path of the Ummah in their efforts to lead a life according to Islamic Shariah.