3. SURAH AAL-I-IMRAN

Name: In the 33rd verse of this Surah, a mention of Aal-i-Imran is made. Imran was the name of Maryam’s (Mary’s) father, Prophet Eesa (Jesus) was his maternal grandson. This reference gives the Surah its name for the purpose of identification.

TIME OF REVELATION: It was revealed in Madina,and the subjects discussed indicate that it must have been revealed after the Battle of Uhad,03 A.H.

CENTRAL THEME: The Central theme of this Surah too is guidance. On this account it has not only a close relation with the previous Surah but also is its complement. If Surah Baqarah, being the light of guidance, is like the sun, then this one is like the moon. Accordingly in the hadith these two Surahs have been called as the two brightest chapters. In the Surah Baqarah the Jews were addressed, while in the Surah Aal-i-Imran the Christians are the addresses. In the previous Surah the explanation of those ‘who have earned Allah’s wrath’was given, while in this Surah. those ‘who have gone astray’ has been clarified. Thus in the previous Surah the aspects of guidance which were mentioned in the outline only have been discussed in detail in this Surah; and it has been clearly and unequivocally announced that the religion, which in reality is the name of Allah’s guidance, is Islam, and only Islam. Therefore, those who will adopt any religion other than Islam will in no circumstance be acceptable before Allah and they will be totally ruined in the Hereafter. Thus this reality has become as clear as daylight that the path of Allah’s guidance is Islam only, and not any other religion and that the salvation in the Hereafter is not possible without accepting Islam as one’s belief.

ORDER OF THE VERSES: Verses Nos.1 to 9 are in the form of a preamble, in which the belief of oneness of Allah has been presented as a basic reality and it has been made clear that Quran is the word, command of Allah and is the deciding factor or the last word in the matter of all religious differences.

In Verses Nos. 10 to 32. the People of the Book and others, all have been warned that if they did not accept this Quranic guidance. which is Islam, it will be a rejection of Allah, the punishment for which is an everlasting stay in hell; and the reality of the garb of religiosity and faith which they have put on will be disclosed on the Day of Judgment, when they will be fully unmasked.

In Verses Nos. 33 to 63 events and facts concerning Maryam and Prophet Eesa are presented, which refute their false beliefs that Christians had admitted into their religion. In this connection Prophets Zakaria and Yahya are also mentioned.

Verses Nos. 64 to 101 depict the wrong courses of the People of the Book and particularly the Christians, reproaching them on their moral and religious downfall; the faithful people are directed to keep away from them. In Verses Nos. 102 to 120, the faithful are exhorted to be steadfast on Islam, to hold on firmly to the Divine Book, to make it the basis of their collective organisation, and to promote the emergence from amongst themselves of a group that should be entirely devoted to the service of Dawah and reform so that the Islamic community may be safeguarded from every kind of deviation and the ever occurring mischiefs, and to convey Allah’s Message to His slaves. Warning is also given to be wary and alert against the mischief-making of the people of the Book.

In Verses Nos. 121 to 189 the circumstances and the events of the Battle of Uhad have been reviewed, and the shortcomings that were noticed at that time have been pinpointed.

Verses Nos. 190 to 200 mark the end of the chapter, in which it is explained that the faith is not a blind belief, but is the voice of the intellect and nature. When a man responds to this voice, he truly establishes a link with his Lord and this prayer spontaneously emerges from his heart that his end may be good. On this occasion his Lord gives him the glad tidings of the good end, and assures him that He will surely bestow on him full reward for the sacrifices that he had offered in the right cause. In the end, those who are fighting in the cause of Truth and the faithful people are reassured and directed to be steadfast in the battle between the truth and falsehood.

3. SURAH AAL-I-IMRAN Verses–200 (Translation of the Text)

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

1. Alif. Lam. Meem¹.

2. Allah, there is no god,² but He. He is Living, Self-Subsisting, and Eternal³.

3. He has sent down to you the Book in Truth,⁴ confirming that which were sent before it, and He has sent down Torahs⁵ and Injeel.⁶

4. For the guidance of mankind before this, and He sent down the Criterion.⁷ Verily, those who disbelieve the revelations of Allah will suffer the severest punishment. And Allah is Mighty, Lord of Retributions ⁸ (for Sins).

5. Verily, from Allah nothing is hidden on earth or in the heavens⁹.

6. It is He who shapes¹⁰ you in the wombs as He pleases. There is no god, but He, the Almighty, the Wise.

7. It is He, who has sent down to you the Book: wherein are firm verses,¹¹ which are the main foundation¹² of the Book, and others are allegorical.¹³ Then those in whose hearts is perversity follow the part there of that is allegorical, seeking discord, and searching for its hidden meanings;¹⁴ but no one knows its real meanings except Allah. And those who are firm in knowledge say: ‘We believe in it, the whole of it is from our Lord, and none take instruction except men of understanding.

COMMENTARY

1. These are ‘Muqatta ‘at’ or separate letters, which have been explained in the beginning of Surah Baqarah’s commentary. There with reference to Zabur we had mentioned that these letters indicate or point out the specific subjects or words of the surah. The contents of this surah show that these letters have a special relevance to these topics. To be short, we will only say that Alif points to “Allah” whose correct understanding has been given in this surah. Moreover, it points to “Ayatullah” (Signs of Allah) which have been mentioned at several places, and especially in the verse no.7 two kinds of Quranic verses have heen mentioned: the clear revelations and the allegorical. Similarly Lam points to

“La Ilaha Illallahu” (there is no god, except Allah), which has been very magnificently presented in this surah (verses nos. 2, 6 and 18).

As regards Meem, that is also an important factor of this surah, because in this surah the attribute of Allah that He is the Master of land (Power) has been very effectively presented (verse no.26). Besides,a mention of angels has also been made in it at various places and their evidence is also presented in connection with the belief of oneness of God (verse no. 18). In addition, the Mumineen and the Muttaqeen (The faithful and the righteous) have been given the glad tidings of their success. In other words the position of these letters are like that of the milestones, which guide towards the destination.

2. It is not said that Allah is the biggest God among the gods, that is He is Mahadev or the Chief God, but it is said that there is no god except Allah that is beside Him, no other god exists. Therefore, all those that are called gods besides Allah, are imaginary gods, in reality none of them has any attribute of godness in him or her.

3. Please see surah Baqarah. note no.409 and 410. Here it refers to the fact that Self- subsistence is the attribute of Allah alone, therefore, He is rightly considered worthy of worship. But those who believe in the godhood of the Christ or of some other person or thing, should state whether they also have the attribute of self- subsistence. If not and definitely not then how can it be right to call them god ?

4. ‘Nazzala’ (sent down) connotes the sense of sending down with the words, that is there is no room for conjecturing that the revelation from Allah was given the form of words by the Prophet. No, the Holy Quran, in words and in text is the Book revealed by Allah, and in shaping its words or its text, no one, not even the Prophet had a hand.

5. Torah in Hebrew means law. It is the name of the Book which was revealed by Allah to the Prophet Moosa. Quran confirms its divine origin. But let there be no misunderstanding that the present old Testament is the same original Torah, and all its contents are confirmed by Quran because the present Bible is a religious book which contains some parts of the original Torah but it is a ‘collection of the historical events, biography, explanation of the learned men and opinions of the theologians, which wholly cannot be called a Divine book nor can anybody separate the parts of the original Torah from this collection unless he employs some unusual insight. The present Bible also does not claim that it is exactly the same book which was revealed by Allah. Besides, its contents are a clear proof that this collection is compiled by human beings. The Bible itself admits about the changes that have been made in the original words from God. Accordingly, in the Bible’s Book of Jeremiah it is written:

“and you pervert the words of the living God, the Lord of hosts, our God “(jer. 23:36)

A commentator of the present Bible admits that this collection was also compiled after the return of Israil from Babylon. Accordingly: in ‘Peake’s commentary on the Bible’its commentator writes;

“It was after the return of Israel from the Babylonian exile that the collection of the Books of the Law into the present corpus was made.”(page 2).

6. Injeel is the name of the Book which Allah had revealed to prophet Eesa. Quran confirms this Book. So far as the New Testament of the present Bible is concerned, original parts of Injeel are definitely found in it, which are harmonious with Quran but this collection also in its present form cannot be considered as the words of God. In this Book with the dispersed parts of the divine words are also found historical events, narratives and explanations, interpretations, etc. At the very commencement of the Bible of Luke this clarification is given that its compiler has himself compiled the events:

“In as much as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed.” (Luke 1:1 to 4)

This is admitted by a commentator of the Bible in these words:

“The motive and the method of the writing of a gospel are described in the Prologue of the Gospel of Luke: without any claim to inspiration, the writer set out to get the best information that he could and to use the previous attempts, which had been made. The narrative was not designed to be sacred scripture. It was a record of the events; where in the sacred scriptures were fulfilled.” -(Peake’s commentary on the Bible, page 4).

7. Furqan or Criterion is the quality of Quran, which is the Book that distinguishes between the truth and the falsehood. The purpose of mentioning this quality of Quran here is to make it clear that when the people of the Book made changes in the Torah and Injeel and it became difficult for the people to distinguish between the truth and the falsehood, Allah sent down the holy Quran as a criterion so that the path of guidance may become clear to the people.

8. That is: if even after coming of the guidance in the form of Quran, those people who do not come out of the quagmire of the religious differences and do not accept this guidance will be severely ‘punished by Allah.

9. Points to the fact that the people have made bold to make changes in the Divine scriptures and the different religions which they have invented, are things which are not hidden from Allah, and that they should not think that there is no order or organisation in His affairs. He knows all these misdeeds of men. But since His intention is to take the test of the people in this world, it is exactly according to His intention that people are given freedom to do these things and the judgement in their case will be given on the Day of the Reckoning.

10. It is only Allah, Who creates ova in the mother’s womb and not any devi or devta. In the polytheistic religion this concept is found that a particular devi (Tvashtri) shapes the ova. This verse declares all such concepts as false. Besides, from a reference to the context it will be seen that the verse points to the fact that the creation of Christ had taken place in the womb of Maryam ( Mary) then how can he be a god ?

11. That is: firm and definite, meaning those verses of Quran, which are so far as their meanings and sense are concerned, quite clear and unambiguous, for example those verses in which the Islamic dawah, its teachings, its commands and laws, duties, worships, sermons and such kind of things are mentioned.

12. The position of the ‘Mohkamat’ (firm verses) is like ‘the foundation of the Book, that is they are the basic verses and origin of the Book. Therefore, it will not be correct to interpret Quran in a manner which would go against these clear revelations and wherever there is any doubt about the meaning, these clear revelations will have to be referred to.

13. ‘Mutashabihat’ that is similar, By’ Muta-shabehat’ are meant those verses in which simile is employed to represent the realities, i.e. allegorical. Those realities which are beyond human perception or feelings e.g. Allah’s being on the ‘Arsh’ (throne), realities of the higher world, weighing of the deeds, pleasures of paradise, punishments of hell, conditions of the Hereafter , etc. All these things have been described in such a way that they look similar to the things which are found in the world of perception and feeling and for which words are found in the human language. This gives man knowledge of metaphysical realities to an extent which is necessary for his guidance. Beyond this, if man tries to find out the exact reality, he is bound to meet with failure; he would only entangle himself in wordy debates and lengthy discussions which is not the work for wisemen.

14. An example of going after the allegorical verses of the scriptures is the question of Prophet Eesa’s birth. Since he was born in an extra-ordinary way, without having a father, he was called the word from God, i.e. he was like the command from God, because his birth took place as a result of Allah saying the word, “Be” But the Christians subsequently indulged in philosophical hairsplitting in this matter and believed in the godship of Christ. Thus they themselves went on the wrong course and misled others also. It is a pity that in spite of this clear guidance from the Quran, some groups of Muslims in the past indulged in unnecessary and lengthy discussions regarding the attributes of Allah, as a result of which the ‘art of Polemic’ called “Ilmi Kalam” came into being, and the uncomplicated and simple beliefs of Islam were turned into a puzzle.

8. “Our Lord ! Let not our hearts deviate after you have guided us, and bestow on us mercy from Your blessings. Surely, You are the Bestower of favours ¹⁵.

9. “Our Lord ! You will surely gather all mankind on a day about which there is no doubt. Verily, Allah never fails in His promise.

10. Those who reject Faith,¹⁶ neither their riches nor their children¹⁷ will be of any use to them against Allah. They shall become fuel for fire.

11. They adopted the same attitudes as the people of Firaun and their predecessors: they denied our revelations and so Allah seized them for their sins. And Allah is severe in punishment.

12. Say to those who disbelieve: Soon will you be vanquished and gathered together to hell, an evil resting place.

13. There is a sign for you in the clash of two hosts . One side was fighting in the cause of Allah and the other one was infidel; they saw with their own eyes twice their number. And Allah strengthens with his help whom He pleases. Verily, herein is a lesson for those who have eyes to see.¹⁸

14. Beautified for mankind is the love of the pleasurable things from women, and sons and stored-up heaps of gold and silver, and excellent horses, cattle and farm-land. Such are the provisions of the life of this world. The excellent abode ¹⁹ is, however with Allah .

15. Say : Shall I inform you of something better than that ? For the righteous,²⁰ with their Lord are gardens underneath which rivers flow, wherein they will live eternally and for them there will be pure spouses and they will enjoy Allah’s pleasure.²¹ And Allah keeps an eye on His slaves²².

15. This prayer which has been uttered by those who are mature in learning represents their faithful passion. They take care to keep away from the evils of interpreting the allegorical verses and are watchful against those who create disruption in the religion and they pray to the Almighty Allah to safeguard their faith.

16. Those people are meant who refuse to believe in the Quran being the Book revealed by Allah.

17. Possessions and progeny, wealth and children have been mentioned because often their love causes an obstruction in the way of Truth.

18.This is a reference to an event in the Battle of Badr, which was fought in the year 02 A. H. between the Muslims and the infidels at the place called Badr. This was the first battle that the followers of the Quran fought under the leadership of the Prophet of Islam. In this battle the infidels had an army of about one thousand while the Muslims numbered only three hundred and thirteen. When the battle actually started the Muslims appeared to the infidels as if they were twice the number of the infidels. which frightened them. All this happened because the help of Allah was with the faithful. As a result of which the people of faith who were small in number became victorious and the disbelievers who were very large in number faced defeat.

A reference to this event here points to the magnificent future for the people of Truth because in this conflict of truth and falsehood the help and support of Allah has manifested itself in favour of the believers.

19. The things which have been mentioned here are such as are liked and loved by man naturally and accordingly his love for them is not objectionable. But to allow this love, this attachment to these things to cross the limit and to think of them as the purpose of life instead of as a means of test, is to allow these things to carry him to a bad end. The purpose of this verse is to save man from this imbalance. In the context in which this verse has been revealed, it shows that the things which act as obstacle for a man to accept the message of Quran is his love for and attachment to the material things, because the message of Quran considers it absolutely wrong that man should fall a prey to the lure of the material things and may spend his life in an irresponsible luxurious manner. According to Quran the worldly things and material provisions are ephemeral and will last only for a short while and that these things have been granted to man in order to test him, and that is why they have been beautified and made attractive. As regards the future and the everlasting reward, it will be made available in the Hereafter. provided man qualifies himself deserving to get it,

20. “Taqwa” the word used here is an all embracing terminology, and here its this aspect is more prominent: that is to adopt a correct and balanced attitude in connection with the desires of the self and to make the gifts of the Hereafter as the ideal is the main and real taqwa (righteousness).

21. The pleasure of Allah is superior to all the gifts and pleasures. When Allah is pleased with His slave, then what fortune is there that he did not achieve ? In Paradise man will not only get material and physical gifts and pleasure but also the spiritual wealth of the happiness of the Lord’s pleasure.

22. That is: Allah has in His view the conditions of His slaves, therefore the slave who will follow the right path and will adopt the right attitude there is no worry for him. He will definitely be blessed with the pleasure of his Lord.

16. These are the people who say: “Our Lord! we have indeed believed, forgive us, then, our sins, and save us from the agony of fire (of Hell).

17. These people are patient ; truthful, extremely obedient, who spend (for Allah), and who pray for forgiveness in the hours prior to dawn.²³ ,²⁴.

18. Allah gave witness that there is no god but He, and the angels and the men of learning (too give witness) –Maintaining justice in His administration, there is no god but He, the Exalted in Power, the Wise²⁵.

19. Verily, with Allah, the religion²⁶ is Islam. And the people of the Book differed only after knowledge²⁷ came to them, merely on account of rancour among themselves ; and whosoever denies the Signs of Allah (let him know that), Allah is swift in calling to account²⁸.

20. So if they (even after this) dispute with you, say: “I have submitted myself to Allah and so have those who follow me.” And say to the people of the Book and to the unlearned²⁹: “Do you also submit yourselves (to Allah).” If they do, they are rightly guided. But if they turn away, your duty is to merely convey the Message. And Allah keeps an eye on His slaves.

21. Indeed, those who deny the guidance of Allah, and kill³⁰ His prophets unjustly and kill those who rise up from among the people to enjoin justice; announce to them a painful doom.

22. These are the people whose deeds have gone waste³¹ in this world and in the Hereafter, and there will be none to help them.

23. Have you not seen those whom a portion of the Divine Book³² was given? When they are invited to the Book ³³ of Allah so that it may judge between them³⁴ a group of them turns away; and deviation is their habit ³⁵.

23. The hours prior to dawn are very suitable and propitious for praying and most opportune for seeking forgiveness of Allah. At the time when the world is sleeping and the physical self requires rest and comfort, at such a time getting up and praying for Allah‘s forgiveness is an act of great endurance, which is free from all the pollutions of pretensions.

24. These qualities guarantee a man’s elevation and greatness. Those whose character has these characteristics are not attracted by the beauty and glitter of the world but they make the Hereafter as their ideal.

25. In this verse Allah has given witness, so also His angels and the men of learning for His oneness and for His dispensing justice.

Every thing of this universe gives witness to Allah’s existence and oneness. There is nothing that does not provide a proof of His being one and the balance which is found in the system of His universe proves that its Creator has the attribute of justice and balance.

The Oneness of Allah is the very call of man’s nature and inner self. This is also an evidence of Allah’s Oneness that such a feeling has been created in man. The evidence of Allah’s oneness has also been provided through the revelations from Allah, and Quran is its open and unambiguous proof.

The witness of the angels is a statement of fact. The angels enforce Allah’s commands in the universe and bring Allah’s revelations to the prophets. Therefore, their witness is a manifestation of reality. The polytheists consider them as partners in godship but they themselves deny any kind of polytheism, and give witness to the oneness of Allah. Whenever they were sent down to the prophets from Allah, they brought the message of oneness of Allah only.

By the witness of the men of learning is meant the witness of those people who are blessed with the knowledge of the reality about God and Universe. This knowledge has been obtained by mankind through the prophets and this reality- knowing group of the learned men has been providing evidence in every age of the fact that it is ‘He only who is worthy of being worshipped and it is He only whose oneness deserves to be given evidence of by our hearts and tongues. This group has given such evidence even by offering magnificent sacrifices. The mention of the learned men along with the mention of the angels shows the importance given to the men of learning.

26. In the text the word “Ad-Deen” is used , which means the real and original deen –religion, which is really sent down by Allah.

27. Knowledge here means the knowledge of truth, which is especially the knowledge of the basic things of the religion, after receiving which there is no room for any difference of opinion.

28. It means that the religion which Allah has sent down for the guidance of mankind is Islam. This religion is Allah’s religion and He has been sending down this religion to all prophets. He had not sent any religion other than Islam to any prophet or messenger anywhere at any time but the followers of the Prophets disagreed among themselves and invented new religions. The Judaism and Christianity are of this type. This dissension by these followers was not on account of the fact that they had no knowledge about the truth but they did so inspite of the truth having been manifest to them due to their selfishness, mutual hostility and mischievous mentality. Since Allah is the Establisher of justice and balance, He sent down Islam anew so that the path of truth may be clear to mankind. If even after this they adopted the path of infidelity and rejected the clear signs of Allah, then He will take their account very soon.

29. The literal meaning of the word “Ummi” (Unlearned) is a person who does not know reading and writing but this word has been used in a terminological sense for Bani Ismail as a title because they had neither a divine book with them nor had they any formal education. As opposed to this Bani Israel had a divine book and they also had formal education.

30. Unjustified murder and that too of a prophet! It is sufficient to highlight the seriousness of the crime. The mention of the killing of the prophets is also found in the Bible:

‘‘Nevertheless they were disobedient and rebelled against thee and cast thy law behind their back and killed thy prophets, who had warned them in order to turn them back to thee, and they great blasphemies.’’ (Nehemiah. 9:26)

“O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you,” ( Matthew 23:37)

31. That is : Those persons who refuse to accept Allah’s guidance as a pretence of their religiosity and who may be guilty of murdering the prophets and who may try to harm those who make efforts to reform the society and invite people to truth and justice, the religiosity of these people has no significance in the eyes of Allah and all their religious acts and efforts will be of no avail. That they would go waste in the Hereafter is quite clear but their going waste in this world has also been seen by the people who saw what was the fate of those who opposed the holy Quran and the Messenger of Allah to whom it was revealed.

32. By a portion of the divine book is meant the Torah and Injeel, the revealed books.

33. By the Book of Allah is meant the holy Quran. The relation between Quran and Torah and other divine books is that of the whole and the part.

34. Settling those disputes which the people of the Book had raised against the religion of Allah.

35. Deviation from truth is not a new thing. This is the speciality of their ethos, a proof of which can be found in their history.

Say: “O Allah ! Lord of Power ! you give power to whom You please and you strip off power from whom You please, you exalt whom You please, and You abase whom You please: in your hand is all good. Verily, over all things You have power . You cause the night to pass into the day, and You cause the day to pass into the night ; You bring forth the living from the dead and You bring forth the dead from the living ; and You give sustenance to whom You please, without measure. (Al-Quran)

24. This is because they say: “The hell-fire shall not touch us, but for a few days.” And that which they used to invent has deceived them³⁶ about their religion.

25. But how (shall it be then) when We will gather them together on a Day about which there is no doubt, when everyone will be paid full what he has earned and they will not be wronged.

26. Say: “O Allah ! Lord of Power³⁷! you give power to whom You please and you strip off power from whom You please, you exalt whom You please, and You abase whom You please: in your hand is all good.³⁸ Verily, over all things You have power .

27. You cause the night to pass into the day, and You cause the day to pass into the night;³⁹ You bring forth the living from the dead and You bring forth the dead from the living ; ⁴⁰ and You give sustenance to whom You please, without measure.

28. Let not the believers take infidels for their friends in preference to the believers. ⁴¹ Whosoever does that has no relation with Allah, except by way of precaution, that you may guard yourselves from them.⁴² Allah warns you to fear Himself, and to Him you have to finally return.

29. Say: whether you hide that which is in your breasts or reveal it, Allah knows it. He knows that which is in the heavens and that which is in the earth and Allah has power over all things.

30. On the Day when every one shall find before him whatever good he has done, and whatever evil he has done, he will wish there were a long span of time between him and that Day. Allah warns you to fear Him, and Allah is affectionate towards His slaves. ⁴³

36. It points to the invented tales of the jews that they are not prepared to grant the decisive role to the Divine Book because they have become careless of the punishment in the Hereafter and there is no correct concept of bad consequences of bad acts in their minds. Although in the old divine books the same concept of requital was presented as is presented in the Quran that as a man will sow in this world so will he reap in the next, yet they manipulated the divine teachings and had convinced themselves that since they belonged to a particular religious community they would have no trouble in the Hereafter . This conviction had made them exceedingly inactive from the religious point of view.

The Muslims of modern times can see their faces in this mirror. A very large number of them is under this illusion that for salvation in the Hereafter being born a Muslim is sufficient. This wrong concept of salvation has made them disregard the real faith and righteous acts, and they have been so much steeped in evil and innovative acts (bidaat) that they are not prepared to concede to Quran the decisive role in actual practice.

37. This is the position of “power”which has been presented here in the form of a prayer. Allah is the one and only Lord and Master or every authority and of every kind of governing power. There is no partner for Him in this. Whoever gets power in this world does so only if He grants it, and whoever loses power, it is because He withdraws it from him. He grants power to individuals and groups according to His wisdom and so does He take away power from them. Therefore, He ,who has the sources and treasures of power and in whose hands is honour and glory deserves to be considered as the Highest Ruler and to Him only we must owe allegiance.

From Allah’s being Lord of Power, it follows that man should consider all power whether it may be in the form of a personal rule or a democratic government or in any other form as a trust from Allah. and should use that power according to the direction given by Him. This Quranic concept of power negatives the concept of king worship and also the belief in the divine right of kings. It also refutes the claim of democracy that its sovereignty is absolute and that it has no concern with God.

38. One of its meanings is that goodness is only in the hands of Allah and the other meaning is that there is nothing but goodness in Allah’s hand and that He is the source of goodness and blessings.

39. That is: The non-stop occurrence of night and day and the increase and decrease in their hours of duration is the doing of Allah only and none other has anything to do with it. It negates the belief of there being a night deity or a day deity.

40. For example He created man from a lifeless matter (dust), and again this very man, after dying becomes the same lifeless matter, dust. In this way He creates living creatures from lifeless matter and brings forth dead bodies from the living.

41. The relationship ,based on belief and faith has precedence over all kinds of relationships. It is not proper for the faithful or the believers to take the enemies of God as their friends. They should take only those persons as their friends, who consider Allah as their friend. It may be made clear that the meaning of this direction is not to deny the general freedom of forming relationships or friendships and not to prevent the granting of human rights of the non-belligerent infidels and dealing with them with justice and fairplay, as these things have been made clear at other places in Quran. e.g. the following verses may be seen:

“And speak aright and kindly to the people.” (Baqarah.83)

“And let not enmity of any people seduce you that you deal not justly, that is nearer to piety.” ( Maidah -8)

“(Even it your parent are polytheists) Yet bear them company in this world with kindness. (Luqman-15)

“(Show) kindness to the neighbour who is of kin (to you) and the neighbour who is not of kin and the companions at your side and the wayfarer ... (Nisa -36).

“ Allah forbids you not, with regard to those who fight you not for (your) faith, nor drive you out of your homes, from dealing kindly and justly with them”... –(Mumtahinah. 8).

42. That is: If the faithful are trapped in the midst of the infidels and if they, as a means of safeguard, take them as their friends for appearances sake, then there is nothing wrong in it; but here also it is emphasised that we should fear Allah and should not indulge in doing a thing which would harm the interests of the religion or the community or which is based on cruelty or excess. For example to betray secrets to the enemy to conspire against Islam and muslims, to indulge in unjustified fighting and killing, etc.

43. The quality of affection has a major aspect of safeguard from harm and losses. Allah is affectionate therefore He has informed His slaves about the things which lead them to the fire of Hell , so that they may be saved from this most gruelling punishment.

Say : “If you love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful. Say: “Obey Allah and His messenger .” But if they turn away, then verily, Allah loves not the infidels. (Al-Quran)

31. Say: “If you love Allah, follow me; ⁴⁴ Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.

32. Say: “Obey Allah and His messenger .” But if they turn away, then verily, Allah loves not the infidels.

33. Surely, Allah⁴⁵ had chosen Adam, Nooh (Noah), the family of Ibrahim and the family of Imran⁴⁶ in preference to all the people of the world.

34. They were descendents of one another. And Allah hears and knows all things.⁴⁷

35. And (it is worth mentioning) when the wife of Imran prayed: “O My Lord ! I have vowed to You what is in my womb, exclusively for your worship,⁴⁸ so accept this from me. Verily You hear and know all things.

36. Then she delivered a female child, she said: “I have delivered a female child” and Allah knew best of what she had delivered,⁴⁹ And the male is not like the female ⁵⁰ and I have named her Maryam, and verily, I give her and her offsprings in Your protection from Satan, the outcast.”

37. So her Lord accepted her with goodly acceptance and made her grow up with a goodly growth, and made Zakaria her guardian.⁵¹ Whenever Zakaria entered the cell of sanctuary,⁵² he found some food with her. He asked: “O Maryam ! Whence does this come to you ?” She replied: “It is from Allah.⁵³ ” Verily, Allah provides sustenance to whom He wills without measure.

38. Thereupon⁵⁴ Zakaria prayed to his Lord, saying: “O My Lord! Grant to me from Your presence goodly offspring Surely, You are the Hearer of Prayer.”

44. This verse clearly shows that mere oral claim or lip service about Allah’s love is not sufficient, but that the proof of love for Allah should be provided by our acts and practice, and this can be done by following His Messenger, Prophet Muhammad (Peace be upon him). Through this verse all the followers of all the religions and the entire mankind have been invited to follow the teachings of the last Prophet and it has been quite clearly declared that without this no relationship of love can be established with Allah.

In this verse there is also a lesson for those muslims who claim to love Allah and in actual practice avoid following His Messenger.

45. The topic which begins here goes on up to verse No.63. Its central point is to present the personality of Prophet Eesa (Jesus) in its true colour and to clarify that the belief of the Christians about his divinity is absolutely wrong and false.

In this connection the mention of Adam, Nooh and the families of Ibrahim and Imran is made as a preamble, as they were honoured by Allah. All these were humans and none of them was a god nor the son of god. Prophet Eesa was also a virtuous slave of Allah like the other virtuous slaves. Then what is the point in elevating him to the rank of a god ?

46. Imran bin Matan was the name of the father of Maryam (Mary), who is the maternal grand father of Prophet Eesa. He was a descendent of Prophet Dawood (David). The idea is to show that Maryam and Eesa belonged to a very respectable and well-known family. Both of them were humans who were blessed by Allah with virtuousness. As it is not proper to doubt their purity, similarly it is not proper to consider them as gods.

47. It means that if you ascribe some improper thing to these virtuous persons. then know well that Allah hears all these things and He also knows your false-statements.

48. When Imran’s wife (Hannah) became pregnant, Imran died. She made a pledge to Allah that when a child would be born to her, he would be dedicated for the worship of Allah and the practice of such a dedication among the bani Israel was that the child was to be confined for worship to a secluded room attached to the cell.

49. This is a parenthetical sentence, which was stated by Allah. In between the statement of Maryam, which means that Allah knew of what grand stature the girl was ! And what a great personality has taken birth in the house of Imran !

50. Hannah had expected that a boy would be born to her. But when a daughter was born to her, she felt sorry, because she did not know how a girl would be useful for the purpose for which she had given a pledge. However, if Allah accepted this offering, it will be His great favour.

Hannah said: “A male child is not like a female child.” She did not say that a female child is not like the male child, when the offspring was a girl. Such a statement would have expressed some sign of ungratefulness, which was contrary to the etiquette of praying. Therefore, she fully appreciated the favour bestowed on her by Allah and merely expressed her sorrow.

51. Maryam was an orphan and she was also required to be secluded in the place of worship, therefore the question of her guardianship arose. Accordingly, Allah made Zakaria, who was a prophet and also an uncle of Maryam, her guardian.

52. By “Mehrab” (sanctuary) is meant that room in which Maryam was secluded for worship. In Baitul Maqdis such types of rooms were constructed for the worshippers.

53. Maryam was an honoured and virtuous slave of Allah. For her Allah had made special arrangement of providing sustenance. And making such unusual arrangements is not difficult for Allah.

54. Prophet Zakaria was the guardian of Maryam and had to go to her for looking after her. He was very much impressed by Maryam’s devotion to Allah and her virtuousness in her childhood. The extraordinary way in which Allah was providing her food made him wish for a virtuous offspring for him.

39. Then the angels called to him as he stood praying in the cell: “Allah gives you glad tidings of a Yahya,⁵⁵ who will confirm the truth of a word from Allah⁵⁶,⁵⁷ will be a leader,⁵⁸ chaste and a prophet of the company of the righteous.

40. He said: “My Lord! How can I have a son when age has overtaken me already and my wife is barren?”⁵⁹ (Allah said) “Thus Allah does what He wills.⁶⁰

41. He said: “O my Lord ! Appoint to me a sign.” (Allah ) said: “Your sign is that you shall not speak to man for three days, but by gesture. Remember your Lord very often, and recite His holiness in the evening and morning.⁶¹”

42. And when the angels said: “O Maryam ! Allah has chosen you and purified you – and chosen you in preference to all the women of the world.⁶²

43. “O Maryam ! Obey your Lord sincerely; prostrate and bow down (in prayer) with those who bow down.”⁶³

44. This is of the tidings of the unseen, which We are revealing to you ⁶⁴, for you were not present with them when they cast lots⁶⁵with their pens as to which of them should be the guardian of Maryam nor were you present with them when they disputed thereupon.

45. And when the angels said: “O Maryam ! Verily , Allah gives you glad tidings of a word from Him: his name will be Masih ( Messiah), Eesa, son of Maryam, ⁶⁶ highly honoured⁶⁷ in this world and the Hereafter, and of the company of those nearest to Allah.

46. And he will speak to the people in his cradle⁶⁸ and in his riper year ⁶⁹ and he will be among the righteous.⁷⁰

55. In the Bible the name of Prophet Yahya appears as Yuhanna (John). He was born six months before the Christ.

56. ‘Kalimatim-Min-Allah’ (A word from Allah) means Prophet Eesa (Jesus Christ). As his birth had taken place without a father, by a word from Allah, “Be” he has been given the title of a word from Allah, It also makes it clear that like countless words from Allah. Prophet Eesa is also a word from Allah. and as countless creatures have been created by a word, (Kun) ‘Be’ from Allah: in the same way Prophet Eesa was also created. This refutes the belief of Christians about the divinity of the Christ.

57. The mention of Prophet Yahya’s confirming the coming of Eesa is found in Injeel also:

John bore witness to him and cried. “This was he of whom I said.” ’He who comes after me ranks before me, for he was before me. (John 1: 15)

58. That is: Prophet Yahya will have the qualities of nobility, leadership and that he would not be an ascetic, he would be a leader and guide of men.

59. It was not a negatory question, but an interrogatory question as to what would be its form.

60. That is: Inspite of your being an old man and your wife being a barren woman, your wife will give birth to a child, for the main thing is Allah’s will. When He will anything no external or material cause can prevent it for He rules over the world of cause and effect.

The event of the birth of Prophet Yahya has been mentioned here as a preamble to the event of the birth of Prophet Eesa. It is done with a view to showing that if the birth of Prophet Eesa had taken place without his having a father, the birth of Prophet Yahya had taken place inspite of his father being an old man and his mother being barren. If this extraordinary event did not make Yahya a god then how come the extraordinary nature of Prophet Eesa’s birth can make him a god. The reality is that Allah effects changes to show to the world the perfect power that He has in the world of cause and effect and He causes extraordinary and intellect- baffling events in the world. This helps in bringing in to focus the concept of oneness of Allah, but those people who have gone astray make these also a cause of their polytheism.

61. That is: For three nights and days you would not be able to speak. However, you would be able to remember and recite Allah’s holiness. The locking of the speech for preventing the person to talk to the people and the same person’s ability to recite Allah’s holiness is a clear sign of the oneness of Allah and the symptom of some extraordinary event that was likely to take place. This state cannot be termed as dumbness, for in dumbness the organs of speech do not work at all while the organs of speech of Prophet Zakaria could work in a normal way for reciting the praises of Allah.

62. Allah had chosen Maryam as a means of manifestation of His great Sign, and in this selection He had preferred her to all the women of the world. This was the great honour that was bestowed on Maryam.

63. Refers to congregational prayers. Since Maryam was confined for worship in a place of worship, she was directed to take the advantage of offering prayers in congregation.

64. The address is to prophet Muhammad (peace be upon him). The events which have been mentioned above have been referred to as the tidings of the unseen. because when these events took place the prophet ( P.b.u.h.) was not present nor are these events mentioned in the Torah and Gospel in such details.In these circumstance, to relate these events with such clarity and truth is the clear proof that you (Muhammad !) are the messenger of Allah.

65. In the event of a dispute, when the rights of the parties and their claims are equal, casting lots is permissible. At that time the method of casting lots was to throw the pens in the river and the party whose pen used to return against the flow of the river was considered the winner.

66. Masih ( Messiah) is the title of Prophet Eesa. The mention of his name as Eesa, son of Maryam, shows that he was born without a father and that is why he was mentioned as son of Maryam. Otherwise the usual practice is to mention the name of the child as the son of his father. In the Quran no prophet has been mentioned with the name of his father but with the name of Prophet Eesa generally the name of his mother is mentioned which not only affirms the birth of Jesus without a father but also negates his being the son of god. This arrangement of the name shows that he was the son of Maryam and not of god.

67. Although Prophet Masih would be born without a father but it would bring no blot on his name. He will be illustrious and honourable in this world as well as in the next.

68. Prophet Eesa’s speaking in the cradle was the manifestation of a great sign from Allah, so that the chastity of Maryam and Prophet Eesa’s being honourable and of extraordinary qualities may be established.

69. Reference to the child’s speaking in his riper years has been made to give glad tidings to Maryam that her child is surely going to grow to be a man.

70. That is: Inspite of all these good quali- ties, he will not be a god but will be one of the company of the righteous people

She said:”O my Lord ! How can I have a son when no man has touched me ?” He said: “Thus does Allah create what He wills. when He decides to do a thing, He says: ‘Be’ and it be comes. And Allah will teach him the Book and wisdom and the Taurat and the Injeel. (Al- Quran)

47. She said:”O my Lord! How can I have a son when no man has touched me ?” He said: “Thus does Allah create what He wills. when He decides to do a thing, He says: ‘Be’ and it becomes.

48. And Allah will teach him the Book and wisdom⁷¹ and the Taurat and the Injeel.

49. And will send⁷² him down as a messenger to the children of Israil (and when he came to them he said): “I have come to you with a sign from your Lord, Verily, I make for you out of clay the likeness of a bird, and I breathe into it, and it becomes a bird by Allah’s command. And I heal those born blind, and the lepers, and I bring to life the dead by Allah’s command. And I inform you what you eat and what you store in your houses, surely, therein is a sign for you, if you did believe. ⁷³

50. “And (I have come) to confirm that which is before me of the Torah, ⁷⁴ and to make lawful some of that which was forbidden to you. ⁷⁵ I have come to you with a sign from your Lord, so fear Allah and obey me.

51. “Verily , Allah is my Lord and your Lord too, so worship only Him. That is the straight path.” ⁷⁶

52. So when Eesa perceived in them disbelief, he said: “Who will be my helpers in the cause of Allah ?” The Havarees (Companions)⁷⁷ said: We are Allah’s helpers;⁷⁸ we have believed in Allah and bear you witness that we are Muslims.⁷⁹

53. “Our Lord! We have believed in what you have sent down and we followed the Messenger; so write us down among those who bear witness. ⁸⁰

71. By the Book is specially meant the Shariah and by wisdom is meant the spirit of religion. Shariah is the speciality of the Torah (Law) and wisdom of the Injeel (Gospel). Prophet Eesa was the follower of the Shariah of the Prophet Moosa (Moses). He had not come with a new Shariah. However,he presented the spirit of the religion in a very effective way, while the Bani Israil had made it merely a collection of customs and rituals.

72. Sending down a messenger to the Bani Israil does not mean that his message was not for non-Israilis, because the message of the prophets does not distinguish, on the basis of race, nationality, country, etc., between man and man. However, on account of the special circumstances then prevailing their sphere of action was limited, and particularly the objective was, in view of the worsening moral and religious condition of the children of Israil, to communicate to them the reasoning convincingly, so that there may not be any excuse for them That is why the main addressees of his message were the Bani Israil.

73. These were the miracles which Allah had enabled Prophet Eesa to perform so that they might constitute the signs of his being a prophet. Miracle is an extraordinary and mind-boggling happening, which Allah causes to be performed by his prophets, so that the people may be shaken by the occurrence of an extraordinary happening, and may take it as a sign of the prophet being appointed by Allah. The prophet does not perform the miracle on his own but does so by the leave of Allah and with His support, and he also ascribes it to God.

74. Prophet Eesa had not come with a new religion. but he had come with Islam. He did not cancel the Torah but confirmed it and stood fast by it. In the Bible he is reported to have stated: “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them,” –(Matthew 5:17)

75. It means: to declare those things lawful and halal which the theologians of the jews, in their extremism and excesses had declared forbidden.haram and which had become undiscardable burden for the Bani Israil. The modifications and changes wrought on the original Shariah of the Torah by the Jewish theologians and the Pharisees were discarded to a very great extent by the Christ and when in this connection they accused him of being irreligious, he did not care at all and unveiled their own false religiosity.

76. In the existing Bible this statement has been ascribed to Prophet Eesa that he had been addressing God as “My Father and Your Father” but Quran denies this and states that he had referred to God as ‘My Lord and Your Lord ! and in very clear words had commanded to worship only Allah and had declared that the straight path leading towards God was His worship only. This shows that in the present Bible the words ‘Father’ for God and ‘son’ for the Christ are the wrong translation of the original words in the Injeel and is a clear alteration that has been effected to prove the divinity of the Christ. Inspite of these alterations, it is also proved from the present Bible that Prophet Eesa considered Allah as his God and also of all the people, for example it is stated in the Injeel of Yuhannah: “I am ascending ..... to my God and your God.” (John 20: 17) “You shall worship the Lord your God and him only shall you serve.” (Matthew 4: 10)

77. By the Hawarees are meant those who were the companions and sincere supporters of Prophet Eesa. In the present Bible the word disciples is used for them because they used to remain with him under his training, day and night.

78. Allah’s helpers means those who support Allah’s religion, His cause and follow His Messenger .

79. Here it is worth noting that the disciples of the Christ called themselves ‘Muslims’ and not ‘Christians’ because their religion was also Islam and not Christianity.

80. Witness of the facts that we have accepted Eesa as prophet and Islam as our religion.

54. And they (Bani Israil) schemed (against the Christ) and Allah countered their scheme, and Allah is the best of devisers.⁸¹

55. When Allah said: “O Eesa! Verily, I will seize⁸² you and lift you up to myself and will cleanse⁸³ you of those who disbelieve, and I will place those who follow you above those who reject you until the Day of Resurrection.⁸⁴ Then shall you all return to Me and I will judge between you of the matters wherein you differ.

56. As for those who reject faith, I will punish them with a severe punishment in this world and in the Hereafter, and they will have no helpers.

57.As to those who believed and performed good deeds, He will pay them in full their rewards. And Allah does not like the wrong doers.

58. This (which) we recite to you is (our) revelation and the admonition full of wisdom⁸⁵.

59. Verily, the likeness of Eesa in the sight of Allah is the likeness of Adam whom He created out of dust, then said to him: “Be”, and he was.⁸⁶

60. This is the truth from your Lord,so be not you of those who doubt.

61.If anyone disputes in this matter with you after this knowledge has come to you, say: “Come ! Let us call our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray and invoke the curse of Allah on those who lie.“⁸⁷

81. At that time the country was ruled by the Romans. The Jewish theologians accused Prophet Eesa of preventing people from paying the taxes to Caeser and of desiring to become king himself and thus tried to incite the government against him and arranged for his arrest. As against this, the secret plan made by Allah is being mentioned in the following verse.

82. In the text the word Mutawaf- feeka’ is used.. which is derived from the subject form ‘tawaffa’, which means to take fully and to seize. This word is used to mean death. though it does not essentially mean death. which is borne out by the use of this word at other places in Quran:

“It is He who seizes you in his charge in the night and knows what you earn during the day.” (Al-An’am - 60). In this verse the word tawaffa’ has been used to mean the state of sleep. “Until some one of you is to die then Our angels seize him.” (Al-An’am - 61).

In this verse the word ‘tawaffa’ is related to the angels and not to death, for causing death is the work of Allah and the work of the angels is to seize in their charge.

“Confine them to houses until death seizes them.” -(An-Nisa -15)

In this verse the subject of the word ‘tawaffa’ is death. It is obvious that the verb and the subject cannot be similar, therefore the occasion of use is the proof of what meaning is to be taken. Here the word ‘tawaffa’ does not mean death but it means seizing along with the body and this contention is supported by a reference to the context, related verses, traditions and the relevant circumstances, that Propeht Eesa was lifted alive to the heavens by Allah and He kept him safe from the scheme of the enemies.

83. That is: I will remove you from the dirty environment of the infidels and will admit you into the spiritual environment of the celestial beings.

84. And it is a historical reality that the Christians as a nation, have always been superior to Jews.

85. That is: This is not a cock and bull story, nor has it been embellished for the sake of enjoyment as done by the Christians. It is a reality that has been disclosed through the verses. These things are full of exhortation and wisdom.

86. It is an accepted fact that prophet Adam was born without a father and a mother and inspite of this fact he is not god nor does anybody think that he is a divine being. Then, how can prophet Eesa be considered god by the fact of his being born without a father?

87. After completing the argument this was a challenge from Allah to the Christians that if even after this clarification they consider their stand about Christ as right and that of prophet Muhammad (p.b.u.h.) as wrong, then let them accept this challenge of ‘Mubahilah’ (curses to fall on the head of the liar). But they did not dare accept the challenge.

From the traditions it appears, that a deputation of the Christians from Najran (Yemen) had come to the prophet and on that occasion the prophet had invited them to accept the challenge of Mubahilah, but they did not accept it. They returned after agreeing to remain peaceful without acting on this challenge, which shows that they were not convinced about their stand. As opposed to this, the Prophet had come up with his family members to invoke Allah’s curse on those who lie, which shows that he was fully convinced and certain about the rightness of his mission.

62. Indeed, these are true events; and there is no deity except Allah. And verily, Allah is Exalted in Power, the Wise.

63. Then, if they turn away, Allah has full knowledge of those who do mischief.⁸⁸

64. Say: “O people of the Book ! Come to a point which is common between us and you that we shall worship none but Allah.⁸⁹ and that we shall associate nobody with Him. and that none of us shall take others as Lords beside Allah.”⁹⁰ Then if they turn away, say: “bear witness that we are Muslims.”

65. O people of the Book ! why do you dispute about Ibrahim when the Torah and the Gospel were not revealed till after Him? Have you then no sense? ⁹¹

66. “You are those who disputed about that where of you had some knowledge. Now, why do you dispute about that of which you have no knowledge? Allah knows you know not. ”

67. Ibrahim was not a Jew, nor a Christian, but was an upright Muslim, and he was not of the polytheists.

68. Verily, the nearest of mankind to Ibrahim are only those who followed him, as also this prophet and those who believe; and Allah is the Friend of the faithful.

69. A section of the people of the Book wishes to lead you astray, whereas they mislead themselves only, but they do not perceive.

70. O People of the Book ! why do you disbelieve in the revelation of Allah, when you yourselves are witnessing it ?

88. The situation itself proves that those who refuse to accept Allah as the one and only God and persist in their belief in polytheism are mischief mongers, for polytheism is the cause of the destruction of the system of justice and balance.

89. That is: The belief in the oneness of Allah is mainly the common denominator between the Muslims and the people of the Book. But the people of the book by wrongly interpreting the commands of Allah, have admitted innovations and polytheism in their religion with the result that it has cleared the room for holding the concept of three gods along with one God. Despite these alterations there is in the existing Torah and the Gospels, the basic teachings of the Tawheed (Oneness of Allah) e.g. in the Torah it is stated –

“You shall have no other gods before me.

You shall not make for yourself a graven image or any likeness of anything that is in heaven above, or that is on the earth any like beneath, or that is in the water under the earth9, you shall not bow down to them or serve them for I the Lord your God am a Jealous God.” ( Deutronomy 5:7 to 9)

And it is written in the Gospel: “You shall worship the Lord your God and him only shall you serve.” (Luke4:8)

Jesus answered. ‘The first is, “Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” (Mark 12: 29.30)

90. Taking others for Lord besides Allah does not mean that they may merely call a certain being as Lord but that it also means that if people take what is declared by him permissible as such (halal) and what is forbidden by him as forbidden (haram), without any support from the Shariah then this also amounts to treating him as Lord or god because the right of deciding what is halal and what is haram is with Allah only, and to join anybody as his partner in this right is open polytheism to remove which and to free mankind from it, Islam has come in this world. It has been a misguided practice of the people of religions that they have been allowing their learned men, theologians, priests, monks, sufis, derveshes , pandits and yogis the right of interfering in the divine Shariah and of deciding what is halal and haram. Islam considers this course of action as equivalent to polytheism, Accordingly on the plea of certain people of the Book that they did not consider their monks and priests as their Lord (god), the Prophet asked whether they did not treat as halal what they declared halal and haram what they declared haram ‘? When they admitted that it was so then he said that this very thing makes them Lord. (Tafseer Ibn Katheer. Vol. II. p. 348. with reference to Tirmizi). Thus it makes it clear that to admit for some one the right to decide halal and haram is to make him Lord (god), whether that follower may be worshipping him (in the known sense) or not.

91. Prophet Ibrahim (Abraham) is the grandfather of Bani Israil and Bani Ismail. Jews, Christians and the polytheists of Macca, all considered him as their religious leader and ascribed their religion to him. Their claim was that their religion was the original religion of Ibrahim and the religion to which Quran invites is a new religion. Refuting this claim and charge of theirs, Quran says that Judaism and Christianity came into being centuries after Ibrahim, then how can Ibrahim be a Jew or a Christian? It is obvious that it is the talk of ignorance. Similarly the polytheistic religion of the people of Macca is also an invented religion of a period long after Prophet Ibrahim. Prophet Ibrahim was not at all a polytheist. On the contrary he was the standard bearer of the belief of oneness of Allah and he was a Muslim.

71. O people of the Book ! Why do you confound truth with falsehood and conceal the truth while you know it .

72. And a section of the people of the Book says: “Believe in the morning in what is revealed to the believers, but reject at the end of the day, so that they may turn away.⁹²

73. “ And do not believe any except the one who follows your religion.” Say: “In fact true guidance is the guidance of Allah;⁹³ (lest it may happen) that any one should be given the like of that which was given to you, or that they should put up an argument⁹⁴ against you before your Lord.” Say: “The grace is in the hand of Allah; He bestows it upon anyone He pleases;⁹⁵ and Allah is Bounteous, Knowing.⁹⁶

74. For His mercy He chooses whom He pleases; and Allah is the Lord of Mighty Grace.

75. And there are among the people of the Book some who, if entrusted with a heap of goods, will pay it back; and there are others who, if entrusted with a single Dinar (silver coin), will not repay it unless you constantly stand demanding, that is because they say, “There is no responsibility upon us regarding these illiterates⁹⁷, ⁹⁸ (pagans).” And they ascribe a lie to Allah, while they know it.

76. Nay, those who fulfil their covenant and fear Allah, then verily Allah loves the Godfearing.

77. Those who sell Allah’s covenant and their oaths for a small price,⁹⁹ they shall have no share in the Hereafter; nor will Allah speak to them or look at them on the Day of Resurrection,¹⁰⁰ nor will He purify them; they shall have a painful punishment.

92. This was a conspiracy of a group of Jews. Their scheme was that first they should embrace Islam and later on discard it and indulge in intensive propaganda against Islam so that the people may lose confidence in it.

93. This is a parenthetical sentence that has been stated by Allah as a rebuttal to the Jews. It means that the Jews talk of religiosity but that is not true guidance. The path of true guidance may be picked by man wherever he may find it, and this is a fact that the true guidance of Allah was sent down to prophet Muhammad (Peace be upon him) in the form of Quran and to reject it just because there is no stamp of our religion on that guidance or that the people of our religion have not accepted it is to deprive man of light. After this there remains mere ‘religiosity’ as his lot, Allah’s guidance does not go to his share.

94. This is the saying of the Jews. They used to say among themselves that they should not accept what the Prophet says, otherwise they would have to accept the Prophethood of that man and in that case the distinction of Bani Israil that only their race was entitled to have prophets would be terminated; and that if they accepted what the prophet said without accepting his prophethood, then on the Day of Judgement Muslims would have a chance to argue against them. (Please see Surah Baqarah Note No.97).

95. Prophethood is a great favour from Allah. He grants it to whomsoever He pleases.

96. That is: Allah is neither short-sighted (narrowminded) nor is His knowledge limited that He may make a wrong decision in the matter of granting prophethood.

97. By the illiterates (pagans) are meant Bani Ismail.

98. This saying of the Jews discloses their mentality. They had reserved the prohibition of dishonesty and usury for their own race, while dishonest dealings with other nations and races was considered permissible. Their theologians had included these invented religious decrees in the Torah, which resulted in the practice of such a racial prejudice in them that they began to distinguish between their own race and others in the matter of even moral conduct and on account of these wrong religious decrees they did not hesitate in usurping the properties of other communities. Accordingly, it is stated in the Bible:

“To a foreigner you may lend upon interest, but to your brother you shall not lend upon interest; “ ( Deuteronomy 23 : 20)

Quran is highly critical of this mentality and does not allow unjust dealing with anybody, whether he be a Muslim or a non-Muslim, a faithful or an infidel a person belonging to one’s own nation or an alien. There is no dearth of persons among Muslims. who take the support of wrong ‘fatwas’and consider dealing in interest (usury) with the non-Muslims as permissible. But this verse of Quran is sufficient to render such wrong “fatwas” false.

99. By Allah’s covenant is meant Allah’s worship and the pledge to obey Him and by oaths are meant particularly those oaths which are taken while making promises and pledge with the people. Selling for a small price means to prefer the mean and temporary interests of the world to the everlasting benefits in the Hereafter.

100. That is: He will not look at them with the favour.

78. And there is a section among them who twist their tongues while reading the Book in such a way that you would think it is a part of the Book, whereas it is not a part of the Book;¹⁰¹ and they say: “It is from Allah,” whereas it is not from Allah. They ascribe the lie to Allah knowingly.

79. It is not possible for a human being to whom Allah has given the Book, the command and the prophethood to say to the people, “Be worshippers of me instead of Allah. “¹⁰² On the contrary, he will say: “Be true worshippers of Allah as is the demand of the Book which you teach others and which you yourselves read.

80. And he will never command you to take the angels and the prophets for lords. Would he command you to infidelity after you have become Muslims ?

81. (Remember) When Allah had taken a covenant (from you) about the prophet that I have blessed you with the Book and wisdom; and that when a messenger comes to you confirming the Book that is already with you, you shall surely believe in him and shall help him.¹⁰³ Allah asked: “Do you agree, and take this heavy responsibility of my Covenant ? They said: “we agree” He said: “Then bear witness and I am with you among the witnesses.”

82. Then whosoever after this may turn away; they are the transgressors¹⁰⁴.

83. Do they seek other than the religion of Allah, ¹⁰⁵ when to Him has submitted whosoever is in the heavens and the earth, willingly or unwillingly¹⁰⁶ and to Him they will be returned¹⁰⁷.

101. Refers to that mischief of the Jews which they used to commit to conceal the truth by reading the divine book in such a way that its meaning changed totally.

Examples of such distortion can be found even among the believers in Quran also as some “ahle bidat’ (indulgers ill innovations) who do not believe that the prophet was man read the verse:

“Qul Innama ana basharum mislukum”(say: I am a man like you) as

“Qul Inna ma ana basharum mislukum” Say: I am surely not a man like you.”

That is they read the word “Innama” separately as ‘Inna’ and ‘ma.’”This distortion changes the meaning of the verse completely.

102. This refutes all the polytheistic beliefs of religious book and had ascribed them to the prophets. Quran says that it cannot be the teaching of any prophet that they would ask them to worship any being other than Allah or should grant the place of God to the angels and the prophet. If such teaching are found in any religious book then they cannot be the teaching of any prophet but they are merely invented assertion that have been ascribed to God and the prophets. This is the standard of truth and all the teachings ascribed to the prophet should be tested according to this standard.

103. From a reference to context it appears that this covenant was taken from Bani Israil in connection with the prophethood of Muhammad (p.b.u.h.)

Accordingly in the Torah and the Gospel there were clear prophecies about the coming of prophet Muhammad ( p.b.u.h.) to which Quran has made numerous references. Even in the exisiting Bibles, inspite of the modifications. there are traces of these prophecies.

104. That is: Even after the firm covenant taken in respect of prophet Muhammed (P.b.u.h.), if these people deviate from their pledged word then this action of theirs is a clear proof of their disobedience, although they have put on the garb of devotion and worship and in the eyes of the world they are considered as religious people.

105. In this verse Islam is termed as Allah’s religion, which clearly shows that though the many religions that are found in the world and that were practised earlier are all ascribed to be Allah’s, but in reality it is Islam alone which deserves to be rightly called Allah’s religion.

106. This is the proof of Islam’s being the only true religion. When all the creatures of the world, including man, bow down to Allah, even the infidels are compelled to obey Allah’s laws of nature. Even the staunchest rejector of faith has to walk with his feet, see with eyes and smell with his nose and all these acts are performed according to the laws made by Allah, to deviate from which is not possible for anybody. Then how can it be permissible for him in his voluntary life that he should not surrender himself to Allah and should try to adopt any religion or method for conducting his life in this world?

From this verse another point that comes out is that Islam is not a religion of any race or any group but that it is really a religion of the whole world and the entire universe and any person, who adopts it as a religion, becomes harmonious with the religion of the universe and any person who adopts another religion or apostasy or atheism, does not harmonise with the religion of the universe but deviates from the basic reality.

107 .When everyone has to return to Allah then those who adopt a religion which is not approved of by Him or who adopt a life style that has no connection with Allah, what explanation would they offer when they would appear before Allah in the Hereafter?

84. Say: We believe in Allah and that which is revealed to us and that which was revealed to Ibrahim and Ismail and Ishaq and Yaqub and his descendents and that which was sent down to Moosa, Eesa, and the prophets from their Lord. We make no distinction between any of them, and to Him we have surrendered (as Muslims).

85. And whosoever adopts any other religion than Islam, it will not be accepted from him, and he will be a loser in the Hereafter¹⁰⁸.

86. How shall Allah guide those who reject faith after they accepted it¹⁰⁹ and bore witness that the messenger was true and that clear signs had come to them? And Allah guides not wrong-doing people¹¹⁰.

87. For such people the recompense is that on them shall be the curse of Allah, of His angels and of all mankind.

88. They will dwell therein for ever. Their punishment will not be lightened neither will they be reprieved.

89. Except for those who repent after that and make amends, for verily, Allah is Forgiving, Merciful.

90. But those who reject faith after they accepted it and then go on adding to their rejection of faith, their repentance will never be accepted’¹¹¹And such people are confirmed astray.

91. Surely, those who rejected faith and died in the state of disbelief, the whole earth full of gold will not be accepted from any of them if it were offered as a ransom (for their salvation)¹¹². Theirs will be a painful punishment and they will have no helpers.

108. This is an open declaration from Allah that only the authorized currency will be accepted in the realm of Allah and that is Islam. Besides this all other currencies would be declared counterfeit, of whatever relilgion that currency may be or if no stamp of any religion may be imprinted on that currency. In other words if a method unauthorized by God is adopted or if a lifestyle having no concern with God is adopted, neither will be acceptable before Allah. On the contrary in the Court of the Hereafter such people would be for dealing in counterfeit currency and they will have to suffer punishment for their counterfeiting activity.

109. Refers to the people of the Book who were blessed with faith but who subsequently adopted the path of rejection of faith.

110. That is: So long as man is not prepared to give up his practice of doing wrong things the path of guidance is not shown to him.

111. That is: Those who lived like infidels uuuu throughout their lives and when death approached, they repented; in the repentance of such people there is no sincerity therefore it would not be acceptable. Only that repentance will be accepted which is sincere and which is supported by the desire of reform.

112. The idea is to show the helplessness of the infidels when the command for everlasting punishment will be issued by the Court of Allah for the infidels, there will be no chance of salvation for them. If it is taken for granted that some infidel had the whole earth full of gold, then he will be ready to give it as ransom for his salvation; but on that day no one will have anything to give. nor will any ransom be accepted from anybody.

Those who busy themselves in this world to earn the worldly wealth and materials. regardless of the salvation in the next world they would have the correct estimate of their folly on the Day of Judgment only.

92. You shall never attain virtue unless you spend of that which you love¹¹³ and whatever you spend, Allah knows it .

93. All these articles of food ¹¹⁴ were lawful to the Children of Israil except those which Israil had forbidden for himself ¹¹⁵ before the Torah was revealed. Say: “Bring the Torah and read out, if you are truthful¹¹⁶.

94. If even after this, some people attribute to Allah false things, they are indeed wrongdoers .

95. Say: “Allah has spoken the truth; so follow the religion of Ibrahim, the upright; he was not of the polytheists.”

96. Indeed, the first House¹¹⁷ built for mankind is that which is at ‘Bakkah,”¹¹⁸ full of blessing¹¹⁹ and of guidance¹²⁰ for the people of the world.

97. In it there are clear signs,¹²¹ there is the Place of Ibrahim,¹²² whosoever entered it, attained security. And incumbent on the people is pilgrimage to the House for Allah, on him who can afford to reach there; and as for him who disbelives, Allah is independent of people of the world. ¹²³

98. Say: “O People of the Book ! Why do you reject the signs of Allah, and Allah sees everything that you do ?”

99. Say: “O people of the Book ! why do you obstruct the faithful from the path of Allah,¹²⁴ seeking to make it crooked,¹²⁵ while you are witnesses.¹²⁶ Allah is not unaware of what you do”.

100. O You who believe! If you follow a faction¹²⁷ among the people of the Book, they would make you disbelievers, after your belief.

113. To do a virtuous or righteous deed is one thing and to attain virtue is another where there is formal religiosity, some righteous acts would be performed there, but there will not be the desire to spend for Allah from the things that are loved and there will be no spirit of offering sacrifices in the cause of Allah. On the contrary where there would be ever ready to spend for Allah from his loved things and to offer sacrifices in the cause of Allah. This is a criterion on which the love for Allah and the claim of loyalty to him can be tested. The Jews were very stingy in the matter of spending for Allah. Therefore this touchstone unveiled the reality of their faith.

The best example of spending one’s best things in the cause of Allah is that which was shown by Abu Talha (R ): He had a garden in Madina, “Beerha” which was very much liked by him. The Prophet used to visit this garden and liked to drink its water. When the verse under reference was revealed, Abu Talha (R) said to the Prophet that the garden was to be given in charity for Allah, and that the Prophet could dispose of it in any way he liked. The Prophet said that the property was very good and he would like it to distribute among his (Abu Talha’s) relatives. Abu Talha requested him to do so, and accordingly the Prophet distributed it among Abu Talha’s relatives. —(Tafseer Ibn Katheer Vol. I p.381).

114. Means those animals whose flesh is halal to be eaten according to the Shariah of Islam.

115. Israil was the title of Prophet Yaqub. He was a prophet. As a prophet does not declare anything forbidden without the Divine permission there is no room for presuming that he considered certain thing unlawful for himself by his own sweet will.

116. The main objection of the Jews was that Islam was making lawful those things which are unlawful in the Shariah of Ibrahim. They particularly meant the camel, whose flesh was declared lawful by the Quran, while the Jews considered it as forbidden. In the Torah it is stated:

“Nevertheless among those that chew the cud or part the hoof you shall not eat these: the camel because it chews the cud but does not part the hoof is unclean to you.”(Lev.11.4)

The answer of the Quran to this objection is that the things which are being declared lawful by the Quran were also lawful in the Shariah of Ibrahim which also includes the camel and this was so before the revelation of the Torah. But subsequently the things which were declared unlawful either by prophet Yaqub or by the Torah are of a differnt nature that is they were declared haram for Bani Israil especially and for special reasons too. Therefore the claim that they were lawful in the Shariah of Ibrahim is not right. This wrong claim of the Jews is also refuted by the Torah. because in the Torah there is no mention or clarification that these things are unlawful from the very beginning. In it too there are instances which refute the claim of the Jews, for example in the story of the prophet Nuh (Noah) it is mentioned:

“Every moving thing that lives shall be food for you; and as I gave you the green plants, I give you everything. Only you shall not eat flesh with its life, its blood.’’ (Gen 9: 3.4)

117. By the first House is meant the House that was built for the first time for the purpose of worshipping Allah or the first place of worship. In this verse it has been clarified that it is the House of Ka’ba which is situated in Macca. At another place in connection with its construction the Quran has stated that it was built by prophet Ibrahim and prophet Ismail, which throws light on the following points:

(a) Before prophet Ibrahim there was no permanent place of worship for worshipping Allah.

(b) The narratives which state that first the House of Ka’ba was built by Prophet Adam and subsequently Prophet Ibrahim renovated it are refuted by this statement of the Quran. If the reality would have been what has been stated in these narratives then Quran would have definitely mentioned it. because to mention only the renovator without saying anything about the original builder is not according to the style of the Quran. Besides, these narratives do not enjoy the authenticity of the Sahih hadith. Ibn Katheer, quoting a narrative from Baihaqi that the Ka’ba was first built by prophet Adam states that this quotation was one or the single narratives of Ibn Lahia’h and is weak and probably rests on Abdullah bin Amar (that is: it is not a quotation of the prophet) (Ibn Katheer Vol.I.P. 383). And in the History of Ibn Katheer it is stated:

“There is no sahih hadith (authenticated tradition) from the prophet (Peace be upon him) on this subject (Al-Jami-ul-Latif, P .69, with ref. to Tarekh Ibn Katheer).

(c) Baitul Maqdis was built after the House of Ka’ba. Accordingly it is stated in the Bible that it was built by Prophet Sulaiman: In the four hundred and eightieth year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, he began to build the house of the Lord. (I King6:1) Therefore, the claim of the Jews that Baitul Maqdis is an older place of worship than Ka ‘ba is false historically.

(d) The concept of oneness of Allah is as old as man. One of its historical proofs is the House of Ka’ba, whose foundation was laid by that great personality that is regarded as Imam (the leader) by the three great communities of the world, viz. the Jews, the Christians and the Muslims (a great majority of the modern world).

118. ‘Bakkah’ is the old name of Macca, which means city. It has been mentioned in the Zabur (Psalms), but the Jews changed the words ‘the Valley of Bakkah’ into ‘the Valley of Buka’, which means the valley of wailing.

As they go through the valley of Baca they make it a place of springs;

The early rain also covers it with pools. They go from strength to strength;” (Psalms 84 : 6,7) However, in the English Bible its translation is found as Valley of Baca.

By such modifications they tried to veil the reality, so that the people may be confused in recognising the House of Allah and the last prophet. By mentioning its old name, Quran unveiled the reality.

119. That is the source of spiritual blessings.

120. That is: It illuminates the path of the belief in oneness of Allah and man is guided to God-worship.

121. Signs of oneness of Allah. Signs of the popularity of this House. Signs of this religion being the true religion and signs of the fact that under the shadow of this House great personalities were brought up and it has breathed in them that spirit of life of striving which no power in the world could subdue.

122. ‘Maqam-i-Ibrahim’ or the place of Ibrahim means the place where prophet Ibrahim stood, that is the place where prophet Ibrahim used to stand for offering prayer. This place is in Masjid-i-Haram. It is specifically mentioned here to show to the Jews that the original worshipping place of prophet Ibrahim where he himself offered prayers is the Masjid-i-Haram and not Baitul Maqdis. The Jews tried to hide this fact and for this purpose made changes at various places in the Torah. Despite this, there are in the present Bible also such statements as support our contention. Accordingly in the Book of Genesis, it is stated:

“Thence he removed to the mountain on the east of Bethel and pitched his tent, with Bethel 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. And Abram journeyed on, still going toward the Negeb. (Gen 12: 8,9)

Here Bethel means Baitullah, in Hebrew El means God. Therefore, the literary meaning of the words Beth El is House of God. In the east of the House of Ka’ba are the hillocks of Safa and Marwah, Prophet Ibrahim had his abode on the hill of Safa and the great event of the sacrifice of Prophet Ismail took place on the hill of Marwah. The reference to prophet Ibrahim’s proceeding towards south means the journey to Arafat, for Arafat is in the south-east of the House of Allah.

This meaning of the Place of Ibrahim is in its original and wider sense. Otherwise Maqam-i- Ibrahim (Place of Ibrahim) is the name of that stone also on which prophet Ibrahim used to stand when building the House of Ka ‘ba and on which the marks of his feet have been permanently imprinted and even today this stone is there with the impression of his auspicious feet, which is kept near the House of Ka ‘ba in Mataf. In other words history has preserved the marks of the feet of prophet Ibrahim so that there should remain no doubt about his being the builder of the House of Ka’ba.

123. That is: If even after these clear signs the people do not accept the belief in oneness of Allah and the position of Ka ‘ba as the centre of the oneness of Allah, then they are infidels and Allah, after clearly manifesting His signs does not care who adopts the path of faith and who the path of rejection. Hajj or pilgrimage is a compulsory duty (Farz) of Islam and is its fifth pillar. If a person does not undertake this pilgrimage inspite of his being capable to do so, then Allah does not care if that person dies as a Jew or as a Christian.

124. Refers to those doubts and misgivings which the people of the Book tried to create in the hearts of the people in respect of Ibrahim’s Millat (Muslims), Baitullah and the last prophet.

125. Making the path of Allah crooked. means to alter the original religion of Allah and introduce innovations. etc. in that religion.

126. That is: You were sent as witnesses of Truth but you adopted the policy of being witnesses of falsehood and of concealing the reality.

127. Refers specifically to that faction of the people of the Book about whose objections and disputations a mention has been made above.

KA’BA (Baitullah)

Macca City and Masjid-e-Haram

101. And how can you deny faith when Allah’s revelations are recited to you and His messenger is in your midst?¹²⁸ He who holds fast to Allah,¹²⁹ he indeed is guided to a right path.

102. O you who believe! Fear Allah as He should be feared,¹³⁰ and die not except as a Muslim.l³¹

103. And hold fast, all together, to the rope¹³²,¹³³ of Allah, and be not divided among yourselves;¹³⁴ and remember Allah’s favour to you, for you were enemies¹³⁵ and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of fire, and He saved you from it. Thus does Allah make His signs clear to you, that you may be guided.¹³⁶

104. Let there be a group among you that should invite (the people) to all that is good, enjoining what is right and forbidding what is wrong;¹³⁷ they are the ones who are successful.

105. And be not like those who are divided amongst themselves and fall into disputations after receiving clear teachings;137AA for them is a very severe punishment.

106. On that day a number of faces will be bright ( white) and a number of faces will be black; to those whose faces will be black (will be said): “Did you reject faith after accepting it? So taste the punishment for rejecting faith.”

107. However, those whose faces will be bright, they will be in Allah’s mercy, they will abide therein for ever.

108. These are revelations of Allah, we recite them to you in truth. Allah does not intend to do injustice to the people of the world.

128. That is: At a time when Allah’s revelations are being recited in your presence and His messenger is also present in your midst, you are adopting the line of rejection of faith; this would be very serious and extremely unfortunate for you.

129. To hold fast to Allah means to establish deep attachment and relationship with Him.

130. This is the desired standard that man should fear Allah as He deserves to be feared. As regards the limit of fear from the legal and the Fiqh point of view, it is stated at another place:

“Fear Allah as much as is possible for you” (Taghabun- 16).

131. That is: For the whole of your life remain steadfast with Islam and when you die, die as a Muslim.

132. ‘Habl’(Rope) here means Allah’s Book (Quran), which joins Allah’s slaves with Allah and which is like a covenant and an agreement and therefore, to hold it is to hold Allah. In a hadith, the prophet has said: Allah’s Book is Allah’s Rope which is stretched from the sky to the earth.”– ( Ibn Katheer, Vol. I, P. 389, with reference to Tabri).

133. That is: The Muslims not only individually but also collectively hold fast to the Quran, and only this Book should enjoy the central position in the Ummah and they should establish a deep attachment to it.

134. Differences and divisions creep in when the attachment with the Divine Book is weakened and when in practice it is not given the central position and its appointed centre of attention, though there is no let up in the respect shown to the Book. Instead of making the Divine Book the centre of attention, the saying of mortal persons and their books are given more importance, and then such circles of spiritual attachments are formed and the followers hold firmly the ropes of their own particular ‘Imam’, ‘Sufi’, ‘Buzurg’, ‘Qaid’ and’ Allama’ that they do not even feel the slipping away of the Divine Rope, Quran, from their hands. As a result severe disputations and sectarian divisions emerge in the Ummah and the community becomes a prey to disruption.

It is really sad that inspite of this warning, Muslims were divided into different sects. This sectarianism among the Muslims can be eliminated if Muslims, regardless of their schools of Fiqh and sect, give the Divine Book the position which it rightly deserves and deeply attach themselves to this Book.

135. Refers to the mutual enmity of the Arabs, as a result of which one tribe used to be always at war with another tribe.

136. That is: Appreciate and respect that religion which has created in you feelings of extreme love, integration and brotherhood: It means that Islam is the basis, by correctly adopting which the human society can have brotherly relationship, perfect integration and emotional harmony in the real sense of the world.

137. ‘Amr bil Ma’roof’ (Enjoining what is right) and ‘Nahi anil Munkar’(Forbidding what is wrong) is the essential quality of a Muslim, as is clear from the clarifications in the Quran. But the work of dawah of the religion needs preparation as well as capability and moreover it demands spending of time and making untiring efforts. Therefore, for this service, the earmarking of a group for this purpose is necessary so that this duty may be performed safisfactorily. It is the great responsibility of the Muslim Ummah that it should. from among itself, prepare a group of missionaries of truth who should be learned and capable, and to provide to such a group all the means and resources for undertaking this work. If the Ummah is careless in this work, then it would prove to be a failure in its duty because this Ummah has been called the ‘balanced Ummah’ for this reason only and it has to perform the duty of giving witness for the mankind. In the verse the word ‘good’ means Islam, which contains all the good of this world and the next, e.g. fear of God, good treatment to the parents, doing good to the relatives, neighbours, assistance to the helpless, truth, honesty, trust, justice and help to the oppressed, etc. etc. By wrong and forbidden are meant those evils whose being evil is quite clear, e.g. denial of God, unjustified killing, oppression, falsehood, breaking the promise, lewdness, shamelessness. etc. etc. These are the good and the evil things which are universally considered as good and evil by the human nature. Therefore man knows about their being good or evil and from this consideration everybody is responsible for his acts and answerable to God. The details of good and evil presented by Islam contains these good and evil thing at the head of the list, which are pointed out by the human nature.

To inform people of what is good and to keep them away from what is evil requires advice, persuasion and efforts and sometimes force also that is why direction is given to raise’ such a group as would perform this duty specifically and where Muslims are in power, there’ the power should be used to promote what is good and to forbid the commitment of what is evil.

137A. The word, ‘those who are divided among themselves and fall into disputations after receiving clear signs’, point to the Jews and Christians, who were given a clear concept of the right religion through the Torah and the Gospels, and who were convincingly explained the meaning of oneness of Allah. They were also imparted the teachings of the religion in clear-cut terms but they engaged in rhetorics and theological hair-splitting and created thousands of problems which resulted in their dividing into various sects and becoming a prey to differences and disruption.

The purpose of referring to the course of action of the Jews and the Christians is to warn the Muslims that they should appreciate the truth that has been revealed to them by the Quran and the clean teachings that they have received through it and should not follow the footsteps of the misguided nations and communities.

A great pity that inspite of this warning of the Quran, Muslims created new problems in the Quranic teachings, so much so that they have done so in matters of belief also, which has tarnished the concept of the religion and they have become a prey to differences and disruption. The intensity of differences gave birth to the sects, and now the position is that the concept of religion of every sect is different. The real and effective remedy for this condition is that as directed by the Quran a group should rise that should be above the sectarian, groupist and schools-of- Fiqh prejudices and should directly and unhesitatingly invite all to that religion which Quran has called ‘Khair’ (good ).

And whatever good that they would do will not be denied, and Allah knows well the God-fearing people. ( But) the riches and the children of those who rejected faith will not avail them aught against Allah; they will be the companions of the fire, dwelling therein (for ever). (Al-Quran)

109. And to Allah belongs all that is in the heavens and on the earth; and to Him all matters will be presented.

110. You are the best ummah¹³⁸ that has been raised up for mankind, enjoining what is right, forbidding what is worng, and believing in Allah. And if the people of the Book had faith, it would have been better for them;¹³⁹ among them are some who have faith, but most of them are transgressors.

111. They will not harm you barring a trifling annoyance: if they fight you, they will show you their backs.¹⁴⁰ Then they will not be helped.

112. They are struck with ignominy wherever they are found, except when under a covenant from Allah and from men (they receive temporary refuge).¹⁴¹ They incurred the wrath of Allah and they were struck with wretchedness.¹⁴² That is because they rejected the signs of Allah, and slew the prophets wrongfully. That is because they disobeyed and transgressed beyond bounds. ¹⁴³

113. Not all of them are alike. Of the people of the Book there is a group that stands (by the covenant); they recite the revelations of Allah during the hours of night, and prostrate before Him.

114. They believe in Allah and the Last Day; they enjoin what is right and forbid what is wrong; and are active in good work. They are from the righteous¹⁴⁴.

115. And whatever good that they would do will not be denied, and Allah knows well the God-fearing people.

116. ( But) the riches and the children of those who rejected faith will not avail them aught¹⁴⁵ against Allah; they will be the companions of the fire, dwelling therein (for ever).

138. Best Ummah or the best community because this is the very Ummah that follows the right religion. The people of the Book adopted deviated ways in religion and therefore lost the original faith. Now Allah has raised the Muslim Ummah for the reformation and guidance of humanity. The quality of this Ummah is this that it is equipped with faith and performs the duty of enjoining what is right and forbids what is wrong. For this reason it has been called the best Ummah and not because of its birth or racial connections, as the people of the Book think about themselves.

The really deserving people to be called the best Ummah were the companions of the holy Prophet and the people who immediately followed them, in whom these qualities were found. As regards those Muslims who have no interest in faith and whose every effort is directed towards enjoining what is wrong and forbidding what is right are not worthy of this high office. (See Surah Baqarah Note No. 166).

139. That is: If these jews and the Christians would have embraced Islam and would have joined the best Ummah, it would have been better for them. But among them there are only a few who have faith and the majority of them are wrong doers and transgressors.

140. It is about the people of the Book of that time that they were very weak-willed, and therefore could talk only of inflicting harm. They cannot stand in opposition to the true people of faith. Subsequent events confirmed this statement of the Quran, as the people of the Book were made to taste the ignominy of great defeat.

141. They do not stand on their strength. If at some place they have been given shelter by an Islamic state under a covenant, then at another place other nations have given them refuge These supports are temporary. Their own honour and dignity is nothing.

142. As a fruit of their love for this world, there was no willingness in them to give preference to the Hereafter over the world and to offer sacrifies for the faith, and they had reached the nadir of moral downfall and evil-doing.

143. There is evidence of these crimes of theirs in the Bible also:

O Jerusalem, Jerusalem, Killing the prophets and stoning those who are sent to you. (Mat: 23:37)

“Nevertheless they were disobedient and rebelled against thee and cast thy law behind their back and killed thy prophets, who had warned them in order to turn them back to thee and they committed great blasphemies therefore thou didst give them into the hand of their enemies, (Neh 9: 26,27)

144. This refers to that group of the people of the Book which stood by the covenant made with Allah. They were righteous and faithful and as the truth about the prophet and the Quran went on becoming clear to them, they accepted the faith and joined the group of Muslims. Quran here has eulogised only such people of the Book, only.

145. That is: The thing which prompts them to reject faith is the love of wealth and children, but these things, wealth and children will not save them from the divine punishment.

117. What they spend in the life of this world may be likened to the frosty wind which strikes and destroys¹⁴⁶ the harvest of the people who have wronged themselves. It is not Allah who has wronged them, but they wrong themselves.

118. O You who believe! Take not into your confidence others beside yourselves¹⁴⁷, who would spare no pains to ruin you. They only wish your distress. Their hatred is revealed by (the utterance of) their mouths; but what their breasts conceal is greater. We have made clean to you the directives, if you will understand.

119. You are the ones that love them while they love you not,¹⁴⁸ and you believe in all the Books. When they meet you, they say: “we believe,”¹⁴⁹ but when they are alone they bite their fingers in rage (at you). Say: “Perish in your rage. “ Indeed, Allah knows well what is hidden in the breasts.

120. If any good befalls you, it grieves them: but if some misfortune overtakes you, they rejoice at it.¹⁵⁰ But if you observe patience and are God-fearing¹⁵¹ not the least harm their cunning will do to you. Verily, Allah is surrounding all that they do.

121. And¹⁵² remember when you set forth at daybreak from your household to assign to the faithful their positions for the battle. And Allah is Hearer, Knower .

122. At that time two of your groups¹⁵³ were about to show weakness, although Allah was their protector. And in Allah should the faithful put their trust.

123. And undoubtedly Allah had provided you with help in Badr¹⁵⁴ when you were contemptibly weak. So fear Allah in order that you may be thankful.

146. In this example wind signifies good acts and charity, and by the icy and frosty wind is meant lack of correct faith and rejection of belief. The harvest means the earnings. etc in the material world. As the wind, which is generally useful for agriculture but the same wind when it becomes icy cold and brings frost with it, proves to be highly disadvantageous for the harvest, in the same way good acts and charity, inspite of their being useful. are destructive to the reward of the Hereafter if they are bereft of feelings of faith and are contaminated with the poison of rejection (kufr).

147. In this verse Muslims are directed not to take any persons outside the Islamic nation into their confidence, and the reason for the same has also been stated. These people on account of their hatred of Islam and Muslims will spare no pains to harm your interests. This direction was given at the time of the battle when it was feared that Muslims might reveal their war secrets to the Jews on account of their old friendly relations because the Jews were supporting the enemies of the Muslims and rancour had developed in the heart of the Jews against Islam. The guiding principle which can be derived from this verse is that wherever the striving for the supremacy of Islam has entered the stage of jihad or where the Muslims are in power politically, there the Muslims should be extra cautious in respect of the war secrets and political manouevres. etc. and they should not reveal their secrets to or take into confidence those who have refused to accept the faith and join the Islamic nations.

148. That is: You are their well wishers, while they do not wish you well. They are morbadly anti-Islam and anti-Muslim.

149. The Jews claimed that they believed in Allah and the Last Day, therefore they were faithful, although they were not prepared to recognise Quran as the revealed Book from Allah. Quran says that as long as a person is not prepared to accept all the revealed Books including Quran as Divine Books, he cannot be faithful and his faith is not at all reliable.

150. This is the picture of those who do not like that Islam should propagate and prosper and the Islamic nation should attain supremacy. They are always prejudiced against Islam and Muslims. and every success of Muslims is an utterly painful event for them.

151. Here righteousness refers to following the directions that have been given above.

152. From here a review of the conditions and events of the Battle of Uhud begins. ‘Uhud’is a hill three to four miles away from Madina in the north. This battle was fought in its valley in the month of shawwal, in the year 03 A.H. (625 A.D.) The infidels of Macca had come as aggressors to launch an attack on Madina. They had camped near the Mount of Uhud. The prophet (Peace be upon him) consulted Muslims whether resistance be offered’outside Madina or from within the city. Many advised that the enemy be engaged outside the city limits, while the chief of the munafiqueen (hypocrites) Abdullah bin Ubai suggested that the fight be given from within the city. After consultation. the prophet decided to offer resistance outside the city and he set forth with an army of one thousand Muslims. Abdullah bin Ubai. however. returned with his three hundred companions. from midway because his opinion was not accepted. The Prophet was thus left with only seven hundred Muslims, and they too were mostly ill-equipped and illarmed. The prophet proceeded further and offered a fight at Uhud to the infidels, who were three thousand in number and were fully armed and well-equipped.

153. Refers to Banu Salmah of the tribe of Khazraj and Banu Haritha of the tribe of Aus. In the battle of Uhud the infidels were three thousand in number and Muslims were only one thousand. Out of this three hundred were removed by the chief of the hypocrites, Abdullah bin Ubai, who separated from the Muslims. This event adversely affected the morale of the two groups among Muslims, to which a reference has been made in this verse. Quran has taken an exception to this and has stated that in the path of Allah for Muslims the deciding authority is only Allah, therefore full trust be placed in His help.

154. The battle of Badr was fought in the month of Ramadan in 02 A.H. (624 A.D.), in which Muslims were victorious.

Vally of Qanat North Mape of the battle of Uhud Madina The Battle field The Army of the infidels The Muslim Army Vally of Aqiq, Madina Army of the infidels From where Khalid attacked Muslims The Battle fidel Archers’ hill Muslim army The mount of Uhud

“Uhad loves us and we love Uhud” (Hadith) The Mount of Uhud – There miles away from Madina The Battle was fought here in Shawwal. 03 A. H. ( 625 A.D.)

124. When you were saying to the faithful: Is it not enough that Allah should help you with three thousand angels (specially) sent down?¹⁵⁵

125. Nay, but if you observe patience and are God-fearing and (the enemy) attack you suddenly, your Lord will help you with five thousand angels, having special marks¹⁵⁶.

126. And Allah made it but a message of good tidings for you; and an assurance to your hearts; (in any case) there is no help except from Allah, the powerful, the wise¹⁵⁷.

127. (Your help) In order that he might cut off a part of those who disbelieve or overwhelm them so that they return frustrated.

128. In this matter you have no authority,¹⁵⁸ He may forgive them or He may punish them, for indeed they are wrong-doers.

129. And to Allah belongs all that is in the heavens and in the earth. He forgives whom He pleases and punishes whom He pleases¹⁵⁹. And Allah is Forgiving, most merciful.

130. O you who believe! Devour not usury (interest), doubling and multiplying.¹⁶⁰ Fear Allah so that you may be successful.

131. And fear the fire, which has been prepared for those who reject faith.

132. And obey Allah and the Messenger so that you may be shown mercy.

133. And hurry up towards your Lord’s forgiveness and the paradise whose width is that of the heavens and of the earth,¹⁶¹ prepared for the righteous.

134. Those who spend (in charity), whether in prosperity or in adversity, who control their rage and are forgiving towards men. And Allah likes such people of good character.

155. This thing was stated by the prophet at the time when Abdullah bin Ubai, with his three hundred companions, separated from the Muslim army. At that time to boost the morale of the Muslims, the prophet said: Is it not enough for you that in the place of these three hundred men Allah may send three thousand angels for your help?

156. This was stated by Allah in support of the Prophet that you would not be helped by three thousand angels but by five thousand angels, provided you remain steadfast and remain righteous. Accordingly this promise of Allah was fulfilled and Muslims defeated the infidels. But after inflicting the defeat, a squad of Muslims disobeyed the directions of the Prophet and engaged themselves in collecting the booty, leaving their positions, which resulted in the reversal of the Muslim army.

By the angels having marks is meant that the angels that would come for their help would be having a mark of jihad in the path of Allah and they would be sent down specifically for this purpose.

157. That is: This promise of help through the angels was a sort of glad tidings. Even if this glad tidings were not to be given, you should have known that the help and victory come from Allah only. He is the most Supreme and He may grant supremacy to whomsoever He may please. And he is Wise, therefore none of His acts are without wisdom.

158. The addressee is the Prophet. By authority here is meant the authority to decide who is liable for punishment from Allah. It means that those people who are your enemies today may not remain so after some time. It is likely that Allah may grant them the guidance of repenting and they may embrace Islam and Allah may then forgive them and it is also possible that on account of their wrongdoing they may be deprived of repenting and may become liable for Divine punishment. The hint of repentance in this verse was, subsequently came to be a reality. Accordingly these enemies of Islam who had fought in this battle against the Prophet, e:g. Abu Sufyan. Khalid bin Walid, Safwan bin Umayyah, etc. later on embraced Islam and became the supporters of the Prophet.

159. For explanation. please see Note No. 478. Surah Baqarah.

160. Forbidding the double and multiple interest does not mean that only compound interest is forbidden, but that every kind of usury is haram, whether it may be simple or compound and whether its rate may be high or low as is clear from the Verse No .275 to Surah Baqarah.

Here the quality of the interest as double and multiple has been mentioned merely to stress its obnoxiousness so that a hatred against it may be created because once a man considers it permissible and starts taking interest, he does not hesitate in adopting its worst form for himself. In connection with forbidding of usury. please see Note Nos. 456 to 464. Surah Baqarah.

161. That is: In your love for world you want to get a rivulet of material benefits, which are for a short life of this world while Allah wants to grant you a vast sea of his bleassings that is a paradise so vast that its width is equal to the width of the heavens and the earth and which is everlasting. It seems that in the Hereafter the space between the earth and the sky would be the space for Paradise and that the people of the Paradise will be able to enjoy its pleasures conveniently. From the example of the width of the sky and the earth given here, the vastness of Paradise can be only imagined. The reality is known to Allah only.

135. And those who, having done some shameful act, or having wronged themselves (by committing some sin), remember Allah and ask for forgiveness for their sins, ¹⁶²and who can forgive sins except Allah?and are never obstinate in persisting knowingly in what (wrong) they have done¹⁶³.

136. The reward of such will be forgiveness from their Lord and gardens underneath which rivers flow, where in they will abide forever. What an excellent reward for (righteous) workers !

137. Traditions of Allah have gone forth before you, travel through the earth and see what was the fate of the beliers. ¹⁶⁴

138. This is a statement¹⁶⁵ to men, a guidance and exhortation to those who fear Allah.

139. And do not be discouraged and do not grieve; you will dominate ( and be superior) if you are true believers¹⁶⁶.

140. If you have received a wound, they (the enemies) have also received a similar wound¹⁶⁷. Such days, ¹⁶⁸ We rotate among the people, (and this day has been brought for you) so that Allah may know those who believe and may choose witnesses¹⁶⁹ (martyrs) from among you. And Allah likes not wrongdoers.

141. And (This mishap occurred so) that Allah may purge to purify believers and punish the infidels.

142. Did you think that you would enter paradise while yet Allah has not known those of you who have striven hard (in His way) ¹⁷⁰ and (This trial is also necessary) so that He may see who are the steadfast?

143. And verily you used to wish for death before you met it.¹⁷¹ Now when you have seen it, you keep on seeing (flinching).

162. It refutes the belief of the Christians that the authority for forgiving sins is possessed by Prophet Eesa and the Priests of the Christian church. In the Bible, this statement is wrongly attributed to Jesus that he told his disciples: “If you forgive the sins of any they are forgiven: if you retain the sins of any they are retained. (John-20:23)

163. If they commit a sin being overcome by some temporary passions, then Allah’s remembrance prompts them to seek His forgiveness and repentance and they do not persist in their sinning.

164. By traditions are meant those regula- tions of Allah, under which He punishes the nations. The manifestations of these traditions were existent in the land of Arabiya in the form of the remains of the ruined and destroyed nations, like the ruins of the nation of Thamud and the Nation of Lot. etc. By travelling through these regions, man can learn a great lesson by looking at the fate which they met. The journey that is undertaken with a view to finding out the reality and learning appropriate lesson would definitely be very fruitful and here the exhortation is to undertake such a journey only. As regards the travel which is under taken merely to see the historical ruins and to add to our geographical and technical knowledge cannot fulfil this great purpose.

165. That is: This is a statement that reveals the reality.

166. That is: If you are faced with defeat temporarily and that too because of your own errors, then it would not be proper to be affected by it to such an extent that you are unable to do anything. Your morale should be high and you must believe that in the fight of the Islam and rejection, your side will be victorious provided you have shown yourselves to be true and steadfast in your faith, because how is it possible that the faithful people may fulfil all the requirements of their faith and may stake their lives and wealth in the companionship of the Prophet in the cause of Allah. yet they may remain deprived of the help from Allah ? History is a witness that this promise of Allah was proved to be correct and was duly fulfilled.

It may be noted that the promise of coming out superior and glorious is for the group of the faithful and not for the individuals and it is on a condition that a war is going on between Islam and Kufr that is when the conflict is going on only for the purpose of raising the word of Allah above every thing and when piety and patience are adhered to.

167. Refers to the Battle of Badr, in which the infidels were defeated.

168. By days are meant those historic days in which the events of the victories and defeats of nations occurred. These events had taken place under the rule of trial, laid down by Allah.

169. Martyrs (shaheed) are those who are killed in the cause of Allah. He is called a shaheed (witness) because he gives the witness about the reality of Islam by laying down his life. Martyrdom is a very high rank. About the cause of the martyrs who were killed in the Battle of Uhud it is stated that Allah wanted to give them a very high rank.

170. It is wrong to suppose that the path of truth is not the path of trials and that man can enter Paradise by merely claiming to have accepted the faith and that he would not have to pass through a stage where his claim to faith would be put to a test and when he would be required to offer sacrifices.

171. Refers to those youths who did not get a chance to fight in the battle of Badr. They were expressing their wish to achieve martyrdom and guided by this wish they had advised to give a fight to the infidels outside the city of Madina.

144. And Muhammad is but a messenger ; other messengers have already passed away before him. If he dies or were slain, will you then turn back on your heels?¹⁷² If any did turn back on heel, not the least harm will he do to Allah. And Allah will reward those who are grateful¹⁷³.

145. And no soul can ever die except by Allah’s command at a term appointed and written.¹⁷⁴ Whosoever desires the reward of the world, we bestow on him thereof; and whosoever desires the reward of the Hereafter, we bestow on him thereof. We shall reward the thankful.

146. And many prophets have passed in whose company a number of godly men have fought. ¹⁷⁵ They were never discouraged if they met with disaster in the way of Allah nor did they weaken nor did they give in. And Allah loves those who show fortitude.

147. And all that they said was: “Our Lord! forgive us our sins and excesses we have committed in our duty,¹⁷⁶ make our foothold firm, and give us victory over the disbelievers.

148. So Allah gave them the reward of the world and the excellent reward of the Hereafter . And Allah loves those who do good¹⁷⁷ deeds.

149. O you who believe! if you obey those who disbelieve, they will make you turn back on your heels and you will be the losers.

150. But Allah is your Friend, and He is the best of helpers.

151. Soon shall we cast awe¹⁷⁸ into the hearts of the infidels, for the reason that they ascribe partners to Allah, for which He had sent no authority. Their abode will be the fire, and evil is the abode of the wrong-doers.

172. Turning back on heels means to return to kufr (rejection of faith) and to non-islamic life. Here the point that is proposed to be brought home is that as there had come many messengers from Allah in this world, in the same way Muhammad ( peace be upon him) was also one of His messengers. As the other prophets had to die, in the same way this prophet would also have to taste death. His being a prophet does not mean that he would not die nor that he would not be slain. This world is a place for test and trial and even prophets have been subjected to trials.

From a reference to the context it can be seen that the idea is to remove the impression which was formed in the minds of some muslims after they had heard the rumours of the death of the Prophet in the Battle of Uhud.

It may be noted that during the battle of Uhud the infidels had spread the rumour that the Prophet was slain in the battle which caused a disorder in the battle lines of the Muslims, although some of his brave companions had given the morale-building reply that why should they not lay down their lives for the same purpose for which the Prophet has laid down his life, or that when the Prophet is not there, what is the use of living without him.

173. That is: Those who valued highly the blessing which they received in the form of Islam, Allah will give them reward regardless of the fact whether their Prophet is present among them or is dead.

174. Allah has fixed the time of death of every person, which is noted in a book. Death comes exactly at that appointed time, neither before nor after. Therefore, it is not proper to run away from the religious duty of jihad for fear of death.

175. The allusion is to those battles which were fought under the leadership of prophets Samuel, Dawood (David) Sulaiman (Solomon) and others. The idea is to raise the morale of the Muslims that they should not be discouraged by the hardships which they were experiencing in the battle of Uhud. Encountering of hardship and adversities in the way of Allah is not a new thing. The past prophets and their companions had also to pass through these stages and after passing through these stages only they reached the high places and ranks.

176. That is: While facing these difficulties and hardships they did not speak ill of their God and messenger, but they acknowledged their weaknesses and begged for forgiveness of their sins and transgressions. The outcome of their attitude was that they were successful in this world and in the next world also they bagged the best rewards from Allah.

177. In the text the word ‘Mohsineen’(those who do good) has been used, that is those who do ‘ehsan’ or the good work in their lives meaning righteous and virtuous people those who not only perform their duties but also do it in an excellent manner. In the above verses the people who have been said to have the quality of laying down their lives in the cause of Allah have been called ‘Mohsineen.’

It shows that in the meaning of ‘Ehsan’(good work), striving for religion even at the cost of one’s life and to offer sacrifices for Allah are included to a great extent.

178. Faith is the foundation of determination and courage, therefore the morale of the faithful is always high and this high morale creates awe in the hearts of the disbelievers. The Prophet has said:

(I was helped with such awe that if the enemy was at a distance of one month’s journey, he would feel terror.) –(Tafseer Ibn Katheer Vol. 1, P. 411)

And events have confirmed this. Accordingly not only Cyrus and Caeser were in awe of Muslims but the people in India and Spain were also awed by them.

152. And Allah verily made good His promise to you when you were extirpating them¹⁷⁹ by His leave until you exhibited weakness and you disagreed about the command and disobeyed after He had shown you that for which you longed. Some of you desired the world ¹⁸⁰ and some of you desired the Hereafter. Then He diverted you from your foes¹⁸¹ in order to test you, but He forgave you. And Allah is full of grace to those who believe¹⁸².

153. When you were vacating your posts and would not look back at anyone, and the messenger in your rear was calling to you,¹⁸³ wherefore Allah inflicted upon you one¹⁸⁴ sorrow after the other, so that you , should not grieve for that which you have lost nor for that which might befall you. And Allah is well aware of all that you do.

154. Then after grief, He sent down calm on a group among you, overcome with slumber,¹⁸⁵ while another group concerned about themselves thought unjustly of Allah, the thought of ignorance. They said: “Have we any part in this affair?” Say: “The affair wholly belongs to Allah.” They hide in their hearts what they dare not reveal to you. They say: “If we had, had anything to do with this affair, we would not have been slain here.”Say: “Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their slaughter¹⁸⁶ but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. And Allah knows the secrets of your hearts.

155. Those of you who turned back on the day when the two hosts met,¹⁸⁷ it was Satan who caused them to slip,¹⁸⁸ because of some (evil) they had done. Allah forgave them. Allah is Oft-forgiving, most forbearing.

179. That is: The promise of Allah was fulfilled even at the time of the battle of Uhud. The Muslims, inspite of their being less in number and ill-equipped, were superior to the polytheists, which is testified by the fact that their standard- bearers were being killed one after the other until their flag fell to the ground, which was the sign of defeat in those days. But after this the Muslims showed some weaknesses as a result of which they had to see the reversal.

180. These were the weaknesses and the error of the Muslims seen at the Battle of Uhud. First of all, when the Muslims saw that they were in a winning position, they slackened their efforts, thinking that victory was in their pocket.

Secondly, the Prophet had stationed a squad in the rear at the pass for security and had warned them not to leave it at any cost, but when they saw their side winning they thought that there was nothing wrong in leaving the post and collecting the booty although the commander of the squad, Abdullah bin Jubair had tried to stop them; but except for a few all disobeyed.

Thirdly, by disobeying the commands of the Prophet they busied themselves in collecting the booty of the battle and only a few persons stuck to their posts. The enemy took advantage of this situation and struck from the rear, which terribly affected the morale of the Muslims.

Fourthly, some of the Muslims hastened to collect the spoils of the battle, giving undue preference to the wealth of the world over the success in the Hereafter.

181. That is: The outcome of these weaknesses was this that you had no courage to resist the enemy.

182. “It means that for Muslims the promise of Allah’s help is not unconditional and that they cannot adopt any attitude they like and God’s help will always be with them. The help comes under the condition that Muslims should not slacken or show laxity in performing their duties, should not dispute the commands of their leaders, and should not disobey the commands of Allah and His messenger. They should not become desirous of the world in preference to the Hereafter. If such a thing is found in Muslims, Allah does not subject them to His wrath immediately, but He puts them to such tests as remove their weaknesses and make them deserving of Allah’s help. This is also a form of His forgiveness and magnanimity. Accordingly at the end of the verse, a reference is made to this forgiveness and magnanimity. –(Tadabbur-i-Quran, Vol. I page 795).

183. When the battle lines of the Muslims were disrupted, the Prophet with some of his brave companions that included Ali, Abu Bakr and Talha, stood firm at his post and called the Muslims to come to him that he was the messenger of Allah. After this the prophet was wounded.

184. Distress or grief for the reversal that Muslims suffered in this battle. Seventy Muslims were martyred, in which were personalities like Hamza and Abdullah bin Jahash. Besides a large number of Muslims were wounded. In addition there was that rumour that the Messenger of Allah had attained martyrdom.

185. There came an occasion in the battle when Allah imposed a state of slumber on Muslims to remove fear from their hearts. This state of slumber was imposed when the battle was stopped for some time and the Muslims had gathered round the prophet and were trying to consolidate their position.

186. That is: One group among you was nursing some sort of misgiving about Allah. That group thought that if the battle were offered staying in Madina, then they would not have been killed. In refutation of this thought, it was stated that their misgiving was ill founded: had you been in your homes. the written command of Allah would have taken effect and your death would have taken place at the spot where it was destined to take place, for Allah has written down the time and place of everyone’s death, and this fact is confirmed by the events that take place every day. A man goes to a place and dies where he had never imagined that he would die.

187. Means the Battle of Uhud (please see Note No.152)

188. By the mischief of the hypocrites, some weak kind of Muslims were also affected, but afterwards they realised their error therefore, Allah forgave them. Reviewing this position, it is stated that on account of some of their past sins Satan caused them to falter, because the weapon of Satan becomes effective in the case of those persons who are lax in the matter of avoiding sins.

156. O you who believe ! Be not like the unbelievers, who say of their brethren when they are traveling through the earth or engaged in fighting: “If they had stayed with us, they would not have died or been slain.” It is so that Allah may make it a cause of sighs and regrets in their hearts.¹⁸⁹ It is Allah who gives life and death and Allah sees well all that you do.

157. And if you are slain or die in the cause of Allah, forgiveness and mercy from Allah are far better than all that they could amass.

158. And if you die or are slain indeed, it is to Allah that you are to be brought together.

159. It is by the mercy of Allah that you are gentle¹⁹⁰ with them, for if you were stern and hard-hearted, they would have dispersed from around you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs¹⁹¹ (like jihad and campaigns, etc.). Then when you have taken a decision, put your trust in Allah.Verily, Allah loves those who put their trust (in Him).

160. If Allah helps you, none can overcome you. If He forsakes you, who is there after Him that can help you? In Allah then, let believers put their trust.

161. And it is not for any prophet to be dishonest to his trust.¹⁹² If any person is dishonest, he shall on the day of Judgment, restore what he misappropriated; ¹⁹³then shall every soul receive its due, whatever it earned and none shall be dealt with unjustly.

162. Is the one who follows the pleasure of Allah like to him who draws on himself the wrath of Allah and whose abode is Hell? a woeful abode.

163. There are degrees (of reward and punishment) for the people with Allah, and Allah is watching all that they do¹⁹⁴.

189. That is: Those who think that their own efforts achieve everything they give wrong interpretation to the events that occur through the destiny ordained by Allah and such interpretations and explanations become a matter of anguish and regrets for them as they remain regretting that if they would have done like this then the things would have happened in this way.

190. That is: The lenient attitude that you have adopted in respect of your companions should be continued in future also, lest the defects that were witnessed at the time of the battle of Uhud might harden your attitude. This leniency will make them your loving followers and they will turn to self-reform.

It is thus clear that leniency and gentleness is a moral virtue and it is necessary that a reformer and a missionary must have this quality or virtue and this very quality makes a man popular.

191. Here the Prophet has been directed to consult his companions in his affairs and from the reference to context it is seen that the affairs here mean affairs of campaigns of jihad or things about which no clear command has been received from God or if the command is there, the question of how to put it into effect is required to be settled. Otherwise in matters of Divine Commands there is no question of consultation. Pondering over this command regarding consultation, the following points come into light:

(1) Consultation is an extremely important principle of the Islamic social order and is the basic characteristic of the Islamic political system.

(2) The direction for consultation is for important affairs and campaigns, that is those affairs and problems which affect the social life of the Ummah, in which are included all the problems connected with politics, war, peace and all important matters concerning the Islamic state. Besides all the problems connected with the welfare of the Ummah and the striving for the Islamic Dawah.

(3) When the Prophet is directed to consult, then obeying this direction becomes extremely essential for the Ummah also because the Ummah needs it more than the prophet.

(4) Decisions on very important issues should be taken only after consultation and this decision should be the outcome of the consultation. In other words, the democratic opinion will be decisive. If it is not done, and the ruler decides the issue according to his individual opinion, then there would be no importance of the consultative body and consultation would become unimportant and insignificant. Moreover, it would nourish dictatorial tendencies, which would finally result in throwing out democracy and paving the way for the oppressive fascism. Those who say that the majority is not the proof of rightness, they give the authority of decision to the ruler as against the people, in other words they regard the ruler as a proof of rightness, while this supposition is in itself wrong. The fact is that so far as the proof of rightness is concerned, neither the people nor the ruler is any proof of rightness. However, looking to the circumstances, Islam has given weight to the opinion of the people and has given it a decisive role. And in the modern times when self-opinionated attitudes and selfishness are ruling the roost, to make the ruler independent of the people’s opinion and to give him extraordinary authority and power is to invite serious dangers.

192. Refers to the thinking of the archers who left their posts so that they may not be left behind in collecting the booty of the battle and others getting the benefit. when the leadership of the army was with the Prophet of Allah this kind of thinking and misgiving. was absolutely uncalled for. for no prophet acts in a way that would amount to being false to the trust reposed in him. It may be noted that there is no proof that anybody had accused the prophet of being untrust-worthy. Even then Quran has clearly stated that no prophet can be false to his trust. This explanation was necessary so that there might not be any misgiving or doubts about the distribution of the spoils of war.

193. About misappropriating the trust, very severe punishment has been promised and the prophet had directed the executives of the government treasury to be so scrupulously careful about the public monies that none of them liked even to hide a single needle. He has said:

O people ! If any of you, who has been appointed to work for us, hides a needle or a lesser thing, then it is misappropriation, which he will have to restore on the Day of Judgment.” (Ibn Katheer. Vol. I. page 422. with reference to Ahmed).

194. That is: When the people are not alike from the standpoint of their acts,then how can they be alike from the standpoint of their gains or the degrees of ranks that they will get from Allah?

And think not of those who are slain in the cause of Allah as dead. Nay, they are alive, finding their sustenance in the presence of their Lord.Happy, in the bounty provided by Allah; and with regard to those left behind, who have not yet joined them, they rejoice in the fact that there shall come no fear upon them neither shall they grieve. (Al-Quran)

164. Verily Allah conferred a great favour on the believers when He sent among them a messenger from among themselves, who recites for them His verses, purifies them and teaches them the Book and wisdom¹⁹⁵, while before that they were in obvious error.

165. What is this ! When a single disaster smites you, although you smote (your enemy) with one twice as great, do you say: “Whence is this¹⁹⁶?” Say: “It is from yourselves.¹⁹⁷ Verily, Allah has power over all things ¹⁹⁸.”

166. And what you suffered on the day when the two armies met, was by the leave of Allah only, in order that He might know the believers.

167. And He might know the hypocrites also. It was said to them; “Come fight in the way of Allah or (at least) defend yourselves,” They said: “Had we known there would be fighting, we would certainly have followed you.¹⁹⁹ ” They were that day nearer to unbelief than to faith, uttering with their tongues what was not in their hearts. And Allah has full knowledge of all they conceal.

168. Those who,while they sat at home, said of their brethren: “If they had obeyed us they would not have been slain.” Say (to them): “Then avert death from yourselves if you are truthful. ²⁰⁰”

169. And think not of those who are slain in the cause of Allah as dead. Nay, they are alive, finding their sustenance in the presence of their Lord.²⁰¹

170. Happy, in the bounty provided by Allah; and with regard to those left behind, who have not yet joined them, they rejoice in the fact that there shall come no fear upon them neither shall they grieve.²⁰²

171. They are receiving the glad tidings of Allah’s bounties and favour and of the fact that Allah does not waste the reward of the faithful.²⁰³

195. It is necessary that a distinction be made between the good and the evil. (Please see Note No.149 Surah Baqarah).

196. That is: If you have sustained losses in the battle, then your enemy had before this in the Battle of Badr sustained twice as much losses. In the Battle of Badr 70 infidels were killed and 70 were taken as prisoners, while in the Battle of Uhud 70 Muslims were martyred. Even in this battle a few of the infidels were also killed by the Muslims. But in the end the Muslims had to face the reverses on account of their own mistake.

197. That is: As a result of your own defects and errors.

198. He has power to make you victorious and also to make you suffer the defeat.

199. Refers to the munafiqeen (hypocrites) who avoided taking part in the jihad for fear of death and they were offering the excuse that they thought that the fighting would not take place, Had we known that the fighting would take place then certainly we would have joined it. But at the same time they were saying about the persons who were killed in the battle that if they had taken their advice they would not have been slain. It shows that the main thing was their fear of death because of which they did not come out to fight.

It may be noted that in these battles the Prophet had himself in his person, taken part, and when the prophet himself is participating, then for a Muslim to sit at home was against the honour of faith. Therefore, the Muslims who were really hypocrites have been severely condemned in Quran.

200. If it is possible for you to avert your own death then save yourselves from it and prove that you are truthful.

201. Martyrdom in the cause of Allah is a guarantee for eternal life. Apparently it is seen that those who are killed in the path of Allah have died but in reality death affects their bodies only and not their souls. The soul of the person who is martyred is given a special kind of life in the next world, and this life is so full of happiness and contentment that it cannot be properly imagined in this world. (Please see Note No. 185, Surah Baqarah). It is hadith of Sahih Muslim that the Prophet has said: “The souls of the martyrs are in the covers of the green birds and their place is near the lanterns hanging from the Arsh (Divine Throne). They roam about in the paradise wherever they like and then they return to the lanterns. Their Lord asks them: “What is your wish?” They say: “What can be our wish when we can roam in the paradise in any way we like.” Allah asks them three times about their wish. When they see that they are being repeatedly asked this question, they say: “O our Lord! We wish that our souls be returned to our bodies so that we may again be killed in your cause.” When Allah sees that no need of theirs has remained unfulfilled, He leaves them to their condition.”

202. The souls of the martyrs become very happy in the world of Barzakh (world in between this and the next world) on receiving limitless bounties and honour. Their rejoicing increases further by the thought that those of the righteous people who have been left in the world will soon meet them and for them there is no fear nor any grief.

203. That is: On the Day of Judgment when Allah will hold the Court.

172. As for those who responded to the call of Allah and the messenger, ²⁰⁴ even after being wounded, for such of them who do right and fear Allah is a great reward;–

173. Those to whom men said: “Lo! the people have gathered against you, so fear them,” it only increased their faith; ²⁰⁵ and said: “For us Allah is sufficient. Most Excellent is He in whom we trust ! ²⁰⁶”

174. So they returned with grace and favour from Allah and no harm touched them. They followed the pleasure of Allah and Allah is the Lord of great bounties.

175. It was only the devil who was frightening men of his companions. So fear them not, fear Me, if you are true believers.

176. And let not those, who are very active in the cause of unbelief, grieve you, not the least harm will they do to Allah, Allah intends not to provide for them a portion in the Hereafter, but they will have a grievous punishment.

177. Those who buy disbelief at the price of faith, not the least harm will they do to Allah; but they will have a grievous punishment.

178. And let not the unbelievers think that Our respite to them is good for themselves; we grant them respite that they may grow in sinfulness. ²⁰⁷ And they will have a disgraceful punishment.

179. Allah will not leave the believer, in the state in which you are now, until He separates what is impure from what is pure. ²⁰⁸ Nor will He disclose to you the secrets of the unseen. ²⁰⁹ But He chooses of His messengers whom he pleases. So believe in Allah and His messengers. And if you believe and fear Allah, you have a great reward.

204. This is a reference to the event which took place immediately after the Battle of Uhud. After defeating the Muslims, the infidels proceeded to return to Macca. But on reaching Ravha, a place thirty miles away from Madina, they realised that they had committed an error by returning so soon. At this time they should have attacked the city of Madina and should have dealt a decisive blow to the Muslims. Accordingly, they again thought of fighting. when the prophet came to know of this, he, with his sincere companions, set out after the infidels and reached Hamara-ul-Asad, which is eight miles from Madina. This took place on the second day of the battle of Uhud, viz. on 16 Shawwal, 03 A.H. “The infidels were informed of this and they felt that the morale of the Muslims was still high. So they changed their mind and returned to Macca. The Muslims returned to Madina, successful and satisfied. In this verse, these very loyal and sincere companions have been mentioned, that they had proved their courage even after being wounded, and they set forth on a new campaign.

205. That is: The efforts of the people to frighten them and discourage them resulted in the increase of their faith and determination, as if these things spurred them on to courageous deeds.

206. The condition of trust in Allah produces courage and determination in the hearts of the faithful people. In ahadith it is stated that the words: “Hasbunallahu wa Ne’mal Wakeel’ (Allah is sufficient for us...) were uttered by Prophet Ibrahim when he was thrown into the fire.

207. Here by the companions of the devil is meant the army of the infidels. Allah gives respite or rein to the infidels so that they may get full opportunity to think over and reform themselves, so that they may realise their errors and return at some time to the fold of the faithful. But when they take undue advantage of this respite becoming firm in their disbelief and keep on committing sin after sin, then they have to face the adverse end. In this way, this respite from the viewpoint of the result becomes the cause of their ruin, as if God had given them respite so that they might prepare for their own ruin.

208.That is: Allah will cause the group of Muslims to pass through various trials, so that the character of the true believers and the hypocrites may be known.

209. Allah will not disclose to you the secrets of the people’s hearts, showing that some of them are Muslims and some hypocrites but He will create such situations that the reality will come out in the open.

180. And let not those who covetously with hold of the gifts which Allah has given them of His grace, think that it is good for them. Nay, it will be the worse for them. Soon shall the things which they covetously withheld be tied to their necks like a twisted collar²¹⁰ on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth;²¹¹ and Allah is well acquainted with all that you do.

181. Verily, Allah has heard the saying of those who said: Truly Allah is poor and we are rich ! ²¹² “We shall record their saying with their slaying of the prophets unjustly and We shall say: “Taste the punishment of burning.”

182. It is that which your very hands have provided for you. And Allah is not an oppressor of His slaves.

183. Those are the people who say: “ Allah enjoined us that we should not believe in a messenger unless he offers before us a sacrifice which the fire should devour .” Say (to them): “There came to you many messengers before me, with clear signs and even with what you ask for; why then did you slay them, if you speak the truth?”²¹³

184. Then if they belie you, even so did they belie the messengers who were before you, who came with clear signs²¹⁴ and scriptures and the lightgiving Book.

185. Every soul shall taste of death.²¹⁵ And you will be paid recompense in full on the Day of Resurrection. Then whosoever is saved from the fire and admitted to the paradise, has indeed succeeded and this life of the world is nothing but the chattel of deception.

210. That is: Those people who do not spend the wealth granted by Allah in His cause and in order to please Him and those who avoid fulfilling the financial responsibilities imposed by the Shariah, will have their wealth as a heavy collar round their neck on the Day of Resurrection. The heavy collar also hints that the necklaces and the jewellery worn around the neck in this world will be turned into a heavy collar and tied round the necks of those who had failed to pay the dues imposed by Allah.

211. That is: The wealth that man has got in this world is a trust with him. Finally all things are to return to Allah only. Therefore, no man should think that his wealth and property are really his, but that his possession and control over that wealth and property are only temporary, therefore, he should not hesitate in spending it in the way of Allah. The concept of Allah’s being the inheritor of all the wealth cuts at the root of love for wealth and property.

212. It is an allusion to incidents: when in the Quran people were exhorted to spend in the cause of Allah by the verse: ’Who is there that would lend to Allah”, the Jews and some hypocrites from among the Jews made fun of the Quranic statement saying that now Allah has become poor that He is asking for a loan from them.

213. Some prophets of Bani Israel performed this miracle that as a token of the acceptance of their sacrifices, a fire came down from the sky and devoured the sacrifice, e.g. about Prophet Elia (Elijah) it is stated: “Then the fire of the Lord fell and consumed the burnt offering and the wood and the stones and the dust,” (l-kings 18:38)

“When Solomon had ended his prayer, fire came down from heaven and consumed the burnt offering and the sacrifice.” (2 chronicles 7: 1)

(Please also see Judges 6:19 to 21, Leviticus 9:24)

But nowhere it has been made a condition for being a prophet, that unless a prophet shows this miracle his prophethood should not be accepted. This condition was imposed by the Jews as a mischief. Therefore, in view of this mentality of the Jews this answer was considered sufficient that before Prophet Muhammad (Peace be upon him) other prophets had come and performed the miracle of fire devouring sacrifice but even then they had killed them. For example, in the Bible it is stated:

“He (Eli’jah) said, ‘I have been very jealous for the Lord, the God of hosts; for the people of Israel have forsaken thy covenant, thrown down thy altars and slain thy prophets with the sword; and I, even I only am left; and they seek my life, to take it away.” (l-Kings 19:14 )

Therefore, if the desired miracle is performed by this Prophet, these people who are bent on mischief would find out some excuse for not accepting faith.

214. Among the clear signs, miracles also are included.

215. Death is such a reality as can be observed by everybody. Man, inspite of all his scientific progress has not been able to control death and looking to the constitution of man’s physical body it does not seem possible that he would be able to gain control over it in the future. When death is certain, then the question: what is beyond death should attract his foremost attention. Not to think over such an important problem seriously and to adopt an unreal belief is that basic mistake which would direct the entire life of man in a wrong direction. Another great reality which is unveiled by Quran is that death is not the end of human life, but that death is that bridge by crossing which man reaches the world of results from the world of action.

186. You shall surely be tried in your possessions and in your personal selves; and you shall certainly hear much that will hurt you from those who were given the Book before you and from the polytheists. But if you persevere patiently and fear Allah, then it will be a deed of determination and courage.

187. And remember Allah took a covenant from the people of the Book, you shall expound it to the people and shall hide it not but they cast it behind their backs, and bartered it for a small price.²¹⁶ And vile was the bargain they made.

188. Think not that those who exult in what they have brought about and love to be praised for what they have not done,²¹⁷ can escape the punishment. For them is a grievous punishment.

189. And to Allah belongs the sovereignty of the heavens and the earth. And Allah has power over all things.

190. Undoubtedly²¹⁸ in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding ²¹⁹, ²²⁰.

191. Such as remember²²¹ Allah, standing, sitting and while lying down on sides, and ponder²²² over the creation of the heavens and the earth, (and call out): “Our Lord ! You have not created all this in vain. You are pure (from doing things in vain). Save us from the punishment of the Hell-fire.

192. “Our Lord! Whom you caused to enter the fire, truly You humiliated him. For evil doers there will be no helpers.

193. “Our Lord! We heard a caller, calling (us) to belief, ‘Believe in your Lord,’ so we believed. Our Lord! forgive us our sins, blot out from us our evil deeds and let us die along with the righteous.

216. Please see Note No.64, Surah Baqarah.

217. Those who are not religious in reality and who, when they put on the garb of religiosity, want to hear the praises of their piety from the people: they are always desirous of hearing their panegyrics being sung.

218. From here till the end of the Surah, the verses mark the conclusion. It is mentioned in the hadith that the Prophet used to wake up after midnight and recite these verses, looking towards the sky, which means that for remembering God and reciting His words the last part of the night is the best time because at that time man can concentrate his attention.

219. According to Quran wise men or the men of understanding are those who study the universe in such a way that they get an understanding about the Creator of the Universe from this study and its purpose and objectivity become clear to them. Those are not wise who have a fixed prejudiced view in their mind and then study the sciences of astronomy and physics with a view to increasing their knowledge. Such people roam the skies, yet return emptyhanded; they neither find God nor on them the reality of the Hereafter is revealed. It is obvious that the person whose objective is to collect information and knowledge, how can he reach the reality. Only he can reach the ‘reality’ who undertakes the journey to search for that reality.

220. That is: The creation of the heavens and the earth and the system of the alternation of night and day are an evidence of the fact that this universe is not without God nor are there many gods, but that this is the creation of only one Great God, the plan conceived by the Wisest Being, the just system of a Just Administrator and it is the manifestation of the grace and kindness of the Most Gracious and the Most Merciful God, Almighty. Therefore, the existence of man and this universe cannot be without a purpose. Allah is pure and free from doing anything in vain and without purpose.

221. There is no restriction that Allah should be remembered at a particular time only but that He is desired and sought after at every time and in every condition, whether man is standing or sitting, whether he is busy or free, taking rest. As taking breath is essential for human life, so is Allah’s remembrance for the spiritual life and the quality of the wise is that they are never without the remembrance of Allah.

222. This is another characteristic of the wise that their remembrance and recitation are not without pondering and thinking and in Islam both these things – thinking and recital of the name of Allah – are desired, that is with the recitation there should be the thinking for making provision for the Hereafter.

194. Our Lord! Grant us what You have promised us through Your messengers, and humiliate not on the Day of Resurrection. Verily , You never break your promise.

195. Their Lord accepted of them,²²³ saying “Never will I waste the work of any worker among you whether male or female,²²⁴ one of you being from the other.²²⁵ So those who emigrated and were driven out from their homes and persecuted in My cause and who fought and were slain, --verily I will blot out from them their evil deeds and admit them into gardens beneath which rivers flow; -- a reward from Allah and with Allah is the best reward.

196. Let not the activities of the infidels in the countries deceive you²²⁶.

197. It is but a little provision. And afterwards their abode will be Hell. What an evil resting place!

198. But for those who fear their Lord, are gardens, underneath which rivers flow, therein are they to dwell forever, ------(This is their hospitality from Allah) and that which is with Allah is the best for the righteous²²⁷.

199. And there are certainly among the people of the Book, who believe in Allah and in the revelation to you and in the revelation to them,²²⁸ humbling themselves before Allah; and do not barter the revelations of Allah for a small price. For them is their reward with their Lord, verily Allah is swift in reckoning.

200. O you who believe! ²²⁹ Be patient, remain steadfast in struggle, be prepared²³⁰ (for jihad), and fear²³¹ Allah so that you may become successful.

223. This prayer was with the passion of faith and was, therefore accepted by Allah.

224. When this surah was being revealed, Muslims were undergoing terrific sufferings. The women had also to undergo these adversities, therefore by making a special mention of them, their morale is being boosted.

225. That is: Men and women are from one kind only and for Allah the standards of decisions are not different for men and women. Therefore, some one’s being a woman would not cause one to suffer in anyway.

226. That is: Seeing the material progress of the infidels, their worldly well-being and their international activities, you should not be misled to think that they are living a right and successful life. No, this is a short-lived spring. After this they will directly go to hell.

227. Quite appropriate to the occasion, weak and oppressed Muslims are being given comfort and courage by this verse that if they followed the line of righteousness, they would be entertained in a grand manner in the Hereafter. Allah has kept ready the best of things for his loyal slaves.

228. These people of the Book had really believed in Allah. Accordingly, they had Faith in the previous scriptures and they also had Faith in the holy Quran. In other words, these people of the Book in reality were Muslims, therefore, there was no hesitation from them in believing in Quran and the Prophet, after the Quran had been revealed.

229. This is the concluding part and according to the prevalent conditions those directions are given which were necessary for resisting the anti-Islamic forces.

230. That is: Be prepared in every way for resisting the forces that are opposed to Islam. In the word ‘Rabetu’ is included the meaning of to make material preparation for jihad, to provide power, to arrange for defence, to watch and guard and to be ready to fight and die. In the hadith, ‘Rebat’, (to be ready for jihad and to guard) has been declared the best service:

“In the cause of Allah, one day’s duty of guarding (Rebat) is better than the world and what is therein.” –––(Ibn Katheer, with reference to Bukhari Vol. I, page 445).

231. At the commencement of the Surah Baqarah, it was stated: “This guidance is for the righteous;’ and here at the end of Surah Al-i- Imran it is stated: “Adopt righteouness (that is fear Allah) so that you may be successful”. It shows that the command, injunctions and the directions given in these two surahs are such that taking care of them and following them amounts to righteousness and righteous are those who have developed these qualities in themselves.