Author: sftwr2020

  2-274            Those who spend their wealth by night and day, privately and publicly, their reward is with their Lord; and they have no fear, nor shall they grieve.

ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرًّ۬ا وَعَلَانِيَةً۬ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٢٧٤)

2-274a: Comparison of charity and usury: The real subject of this section is prohibition of usury, but in this first verse of the section, a summary of charity is given, because charity is an activity in which the rich give to the poor while usury is an activity in which the poor pay to the rich capitalists. In the light of this negative relationship, at the start of a discussion on usury, charity is mentioned as a reminder that philanthropic activity is the real principle on which the welfare of humanity depends because without an equitable distribution of wealth, there can be no lasting prosperity. Charitable giving and prohibition of usury are two aspects of obtaining economic equity.

2-275    Those who swallow usury cannot arise except as he arises whom the devil prostrates by (his) touch.^a That is because they say, Trading is only like usury. And Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, and he desists, he shall have what has already passed. And his affair is in the hands of Allah. And whoever returns (to it) — these are the companions of the Fire: therein they will abide.^b

  ٱلَّذِينَ يَأۡڪُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيۡطَـٰنُ مِنَ ٱلۡمَسِّ‌ۚ ذَٲلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْ‌ۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْ‌ۚ فَمَن جَآءَهُ ۥ مَوۡعِظَةٌ۬ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُ ۥ مَا سَلَفَ وَأَمۡرُهُ ۥۤ إِلَى ٱللَّهِ‌ۖ وَمَنۡ عَادَ فَأُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٢٧٥)

 2-275a: يَأۡڪُلُونَ – Its primary meaning is to eat. Then by extension it is used for spending money because food is the largest item for which a person needs money. Other use of this word in the Quran are: وَلَا تَأۡكُلُوٓاْ أَمۡوَٲلَكُم بَيۡنَكُم بِٱلۡبَـٰطِلِ  (And swallow not up your property among yourselves by false means) (2:188), إِنَّ ٱلَّذِينَ يَأۡڪُلُونَ أَمۡوَٲلَ ٱلۡيَتَـٰمَىٰ ظُلۡمً (Those who swallow the property of orphans unjustly.) (4:10). اکل المال بالباطل  means to spend in a way that is detrimental to truth, and: يَأۡڪُلُونَ فِى بُطُونِهِمۡ نَارً۬ا‌  (4:11), (literally eating fire) means they swallow only fire into their bellies.

ٱلرِّبَوٰاْ – رَبَا الشئُ means a thing increased and it developed (R). The word رَبَتۡ  (22:5) has been used in the Quran for the growth of vegetation, and in a similar fashion for growth of wealth:  لِّيَرۡبُوَاْ فِىٓ أَمۡوَٲلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّ (…so that it may increase in the property of men, it increases not with Allah) (30:39). And رِبَوٰ is the increase in amount more than the principal amount, but in shariah the word has been used for a special type of increase (R). According to Abu Ishaq, رِبَوٰ which is prohibited is a loan that requires a repayment greater than the amount lent, or requires some other benefit in addition to the repayment of the amount lent. And what is not prohibited is that a person gifts something while desiring that he gets something greater in return (AI). Ibn Jarir has cited Mujahid that in the Days of Ignorance (Pre-Islamic period), it was a custom that a lender would prolong the repayment if the borrower agreed to pay the lender an amount greater than the initially agreed upon repayment. Qatadah states that رِبَوٰ of the Days of Ignorance was that a person would contract to buy or sell something at a future date. When the date arrived and the promised payment was not made, the payment amount was increased and the payment date was extended.

يَتَخَبَّطُ – It is derived from خَبۡط which means to hit or strike severely (L) as, for example, striking a tree with a stick to make it shed its leaves. A hadith states: اعوذبِك یتخبطنی الشیطان and its meaning is: یصر عنی دیلعب بی (N) that is, to throw me down and to make a game of me.

مَسِّ – Its real meaning is to touch and by extension is used for any harmful thing that touches a person. مستہم الباساء  is metaphorically used for a fit of frenzy or craziness (R). This is the correct interpretation here, as is validated by the adoption of this meaning by most commentators.

The negative relationship between charity and usury has been discussed in the previous note. Although the revelation of the verses regarding charity and usury took place at different times, but their juxtaposition in arrangement shows that the arrangement of verses was under the direction of Holy Prophet. In Bukhari, Ibn Abbas is narrated to have said: اٰخراٰیة نزلت علی النبی صلعم اٰیة ٱلرِّبَوٰاْ   (The last verse that was revealed to the Holy Prophet was the verse regarding usury). This is not correct in the sense that the substantive portion of commands regarding usury had already been revealed by the time of the Farewell Pilgrimage (حجته الوداع) and the Holy Prophet addressed the subject in the Hajj sermon. The revelation of اکملت لکم دینکم (I have perfected for you your religion) during the Farewell Pilgrimage is well established. So, the revelation of this usury verse is necessarily prior to the revelation of اکملت لکم دینکم because no new mandatory order could come after that. Hence, the prohibition of usury cannot be اٰخراٰیة نزلت in the absolute sense, but it is possible that it may be the last revelation to be included in Surah Baqarah. A better interpretation of this hadith is the one in note 2-281a, namely that by revelation about usury is meant the last verse of this ruku (section) and Surah Al-Imran also reiterates:  لَا تَأۡڪُلُواْ ٱلرِّبَوٰٓاْ أَضۡعَـٰفً۬ا مُّضَـٰعَفَةً۬‌ۖ (devour not usury, doubling and redoubling) (3:130). It is possible that the revelation regarding the prohibition of usury may have been revealed at a late date and it may be that the prohibition was enacted in stages like the prohibition of drinking. Thus, in Surah Al-Imran the prohibition is only on compound interest.

Detailed exposition of usury: A tradition in the Musnad of Imam Ahmad ibn Hanbal traced to Caliph Umar states that the Holy Prophet did not expound on the concept of usury. There are sundry other similar sayings. However usury ( ٱلرِّبَوٰاْ) was an established practice in the Days of Ignorance, so the meaning of the hadith is only that that Holy Prophet did not expound about practices that have some similarity with usury. This interpretation is given further credence by the fact that among these sayings there is a mention of seventy or seventy three doors of usury, and Caliph Umar’s advise: فدعوا الربا و الریبة  (Leave usury and doubt) that is, shun those practices about which there is doubt because of their similarity to usury. Some of these practices like usury have found mention in hadith. For example, Mukhabarat (مخابرة)has been disallowed which is a practice where the landlord allows a tenant to cultivate his land for a fixed share of the crop. Similarly, Mazaniat  (مزانیة) has been disallowed, that is buying fresh dates in their pods in return for dried dates, as too is Mahaqlat (محاقلة), which is buying grain that is still in its husk.

Prohibition of usury is general: Some people have said that only compound interest is prohibited and not interest generally, although interest is intrinsically a part of رِبَوٰ . Some have stated that the prohibition is only for Dar-us-Salam, but this will erode faith in all the laws revealed at Madinah in that people will think that these laws are only for Dar-us-Salam. Some hold that the rationale for prohibiting usury is to show sympathy with the poor as is manifested by juxtaposing the topics of usury and charity. However, regardless of the rationale, the prohibition is general, just as the rationale for prohibiting drinking is that it intoxicates and is harmful, but even so even a drop of an alcoholic beverage which will not intoxicate is prohibited because the prohibition is general. It is possible that there may be circumstances under which a person may be compelled to pay interest because without such payment he may not be able to survive.

Interest on bank deposits: One of the question that arises is whether it is permissible to take interest on money that is kept in banks for safekeeping. There is no doubt that one of the requirement of رِبَوٰ  is that money is loaned to someone. All of the رِبَوٰ  situations described from the Days of Ignorance had a loan as an underlying transaction. The deposit kept in the bank is not a loan but money kept as a trust, so the situation is somewhat different. Even so, the transaction has some similitude withرِبَوٰ  hence the cautious way is not to put bank interest to personal use but to donate it for use against the opponents of Islam, for the propagation of Islam, and for jihad. See also note 2-281. The situation with cooperative banks is also somewhat different from traditional رِبَوٰ  because only such persons can take a loan from a cooperative bank as are members of the bank and hence the borrower has an ownership interest which makes him a partner in the profit and loss. The cautious approach here too is the same as for interest from a bank.

Voluntary excess repayment of loan: Acceptance of payment more than the loan amount is permissible if the debtor voluntarily pays an amount in excess of the loan in the spirit of هَلۡ جَزَآءُ ٱلۡإِحۡسَـٰنِ إِلَّا ٱلۡإِحۡسَـٰنُ (Is the reward for goodness aught goodness) (55:60). This is not interest because the lender’s intention was not to receive an amount greater than what was lent.

Hadith regarding the prohibition of usury: There are several ahadith about the prohibition of interest. According to one hadith, the lender, the writer and the witness of a usurious transaction and the debtor who pays the usury are all cursed because collectively they allow usury to exist. In another hadith reported in Abu Daud, it is stated that a time will come when people will consume usury; when asked all the people! The reply was: من لم یا کله منہم ناله من غبارہ (The cloud of usury will reach even those who will not consume usury). The accuracy of this statement of the truthful messenger is obvious today.

Why was it necessary to prohibit usury? There are two main reasons for it which Allah has explained here. The first reason is found in the words يَتَخَبَّطُهُ ٱلشَّيۡطَـٰنُ مِنَ ٱلۡمَسِّ‌ۚ . The condition of a usurious lender becomes like that of a satanically crazed individual who has been pushed to the ground by Satan. The love of wealth makes him lose all sense of fairness and rationality and derives him to the lowest level of humanity. These words are absolutely true. When an individual or a nation progresses in usurious dealings, that individual or nation ultimately starts worshipping at the altar of wealth and riches, which effectively becomes its deity. In the process, man’s highest attribute of human sympathy gets totally eroded. Jews progressed in usurious dealings. Hindu moneylenders known as banias are another example of this practice. Their love for wealth and riches has progressed to the stage that they find it difficult to spend money for their own comfort and convenience, and even on their children. Those civilized nations that are steeped in usurious transactions have taken wealth as their god which they worship, and they are willing to sacrifice their faith, belief, honor and chastity for obtaining wealth.

The effects of drinking and usury are very subtle and insidious; Holy Prophet’s teachings and perfect power of cleansing: Just as no religion before Islam had imposed complete prohibition on drinking, no other nation had prohibited usury. The fact is that the insidious effects of these two practices are so subtle and their eradication so difficult that the only person capable of abolishing these vices had to be the person who was to come as the crown jewel of all prophets and messengers. His revelation was so perfect that it dealt even with those actions whose one time ill-effects are minimal but whose cumulative effect over time become substantive, and the Holy Prophet was given the spiritual power to exterminate dangerous and longstanding evils that with the passage of time had apparently become part of human nature. As an example, one can look at the effects of drinking. On the face of it, drinking in moderation or having one or two sips has no ill effect. Similarly, there seems to be no apparent harm if a person loans a sum of money to another which is then returned with some interest after a year. In the meantime, the debtor uses that money in his business and earns a profit from it. Confronted with such grave issues, it is necessary to examine the problem with a wide lens and its effects over a longer-term horizon. Often, good and evil acts are such that their effects do not become instantaneously manifest. Their ill-effects become visible when such acts become widespread and repetitive. The more subtle the ill effect, the longer is the period over which their impact needs to be studied to gauge their full magnitude. Even fornication is an evil whose consequences are not immediately visible, and in many lifestyles this has become a custom. When the effects of usury are studied over a long period, the ground reality bears evidence that it is a great deterrent in the development of morality and general mental tranquility. As the love of wealth increases with usurious dealings, morality, human sympathy, and respect for rules progressively diminishes and ultimately such an individual or nation ends up trading good morals and manners for wealth. By sacrificing a small amount of wealth, Islam aspires to take its votaries to the highest level of good morals and manners. It has thus announced that in reality it is the last and perfect religion. The second reason for prohibiting usury is given in the next few words for which see the next note.

2-275b – بَيۡعَ  means giving a thing and receiving its price, that is selling, and شراء is buying. But the two words are interchangeable in their meaning and are also used for buying and selling.

سَلَفَ – is something that goes before, that is precedes. The meaning of فَلَهُ ۥ مَا سَلَفَ is that the sin of what has passed before will not be called to account (R).

أَمۡر – Its meaning is matter, affair, concern, issue, business, and it is a common word for all kinds of sayings and actions (R). امرہ الی اللّٰه is a common phrase which means the affair is entrusted to Allah. The significance being that what was done before should not be the subject of conversation. This shows that Islam teaches that if someone has given up doing something evil then, according to the spirit of Quran, it is despicable to mention his past evil actions.

Difference between usury and trade: People sometimes put forward the excuse to justify usury that it is like trade although Allah makes trade permissible and prohibits usury. The apparent similitude that people notice is that when goods can be purchased with money and then sold for profit then similarly it should be allowed to use money to earn a profit. But there is a difference between the two in the sight of God. Careful deliberation shows the difference to be that there is no effort in usurious transactions while effort is involved in trading. Since Islam has made effort an essential part of human development, it has prohibited an affair in which there is no effort. Not only is usury devoid of any effort, but it also degrades effort because when a capitalist lends money on interest to a borrower who trades with it, the trade may be profitable or unprofitable. The capitalist always profits and has no concern with the loss suffered by the borrower. Even if all the money borrowed is lost in a trade, the capitalist is entitled not only to his principal but also to the accrued interest. Thus, compared to capital, effort is devalued. The one who makes the effort takes the responsibility for loss, but the beneficiary of profit is the capitalist.

Preference of partnership: The teaching of Islam is that when a person trades with borrowed money, both the lender and borrower should be partners and share in profit and loss. In other words, there should be partnership instead of a loan. A fundamental principle of Islam is to glorify effort in matters of this world. That is why, it has done away with things that create a  distinction between haves and have nots.

In usurious transactions, money commands more respect than labor: The result of the interest-based economy of European countries is that the section of society that depends for its livelihood on labor has become impoverished and capital has accumulated in the hands of a small number of rich people. This inequitable distribution of wealth is progressively increasing. It is true that in most cases, the capitalist initially accumulates the capital through effort, but once the capital is accumulated, there is no mechanism whereby this money is recycled back to labor. The mechanism in an interest-based economy is such that money continues to accumulate in the hands of the capitalist without further effort.

Socialism and Bolshevism: A reaction to this inequitable system gave birth first to socialism and then Bolshevism. Bolshevism established the rule that no person is an owner of what he earns, and instead all earning, and consumption should be collective. In this system, manifestly labor is valued, but the reality is that both socialism and capitalism are extremist philosophies at two ends of the spectrum. Even in Bolshevism, labor is not valued because labor cannot enjoy the fruit of its hard work, and this leaves it with no motivation to work hard and progress.

Bukhari has a narration from Ayesha in which she states that when this verse was revealed, the Holy Prophet read it to the audience, and followed it up by prohibiting trade in alcoholic beverages. He did this because although all kinds of trading is permissible under أَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ but any trade of goods that is against the prohibitions of Islam is not permissible.

2-276    Allah will blot out usury, and He causes charity to prosper. And Allah loves not any ungrateful sinner.^a

يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِى ٱلصَّدَقَـٰتِ‌ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ (٢٧٦)

2-276a يَمۡحَقُ – مَحۡق means loss and مَحَقَه means to reduce a thing and to deprive it of blessings.

كَفَّار – کَفُور and کَفّار are derived superlative forms of کُفر and the plural of کافر is کَفّار . And کَفّار is one who is persistent in his کُفر . In other words, such a person insists on the lawfulness of his view or action in the face of God’s command to the contrary.

أَثِيمٍ – It is the superlative form of اِثۡم and means that a person sins despite having a sanctified belief.

It is stated here that charity is blessed while usury is devoid of blessings. There is a narration by Ibn Masud in Musnad Imam Ahmad that the Holy Prophet said: ان الربا و ان کثر فان عاقبة تصیر الی قل (Even if the interest becomes very large, but its end is towards decline). As stated in Bukhari, the Holy Prophet stated about charity that a person who gives a date in charity from his honest earnings, and Allah does not accept anything except what is honestly earned, Allah accepts it with His right hand, then He increases it for the giver, like a person raises his calf, and it grows until it becomes a mountain. (Kitab al-Zakat).

How the wealth of a nation increases: The truth of these statements is evidenced by global events. The wealth of a nation does not increase if a few people horde and sit on that wealth. The wealth of a nation would be considered to have grown if these wealthy individuals are benefitting from their wealth. There is no doubt that a usurious economy militates against this while charity and increased consumption from it is beneficial for the growth of a nation’s wealth.

2-277  Those who believe and do good deeds and keep up prayer and pay the poor-rate — their reward is with their Lord; and they have no fear, nor shall they grieve.^a

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّڪَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٢٧٧)

2-277a: Following the mention of those people who disobey the commandments of Allah either because of wrong belief or by their actions while professing the right belief, and after stating that such people cannot be the beloved of Allah, a comparison is made with those who are righteous. Two essential aspects of righteous behavior are specially mentioned, namely prayer and zakat.

2-278    O you who believe, keep your duty to Allah and relinquish what remains (due) from usury, if you are believers.^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ (٢٧٨)

2:278a: Relinquishing what remains of usury and sermon during the farewell Hajj: The commandment given here is that any usury due after the revelation prohibiting usury or due at the time when a person repents and submits to the command of Allah should be relinquished. In the sermon during the farewell pilgrimage, the Holy Prophet mentioned, among other subjects, that all payments of usury from the period of ignorance are null and void and will not be collectible, and that the first payment that is voided is that of Abbas bin Abdul Mutalib, his uncle. How can such a command not be efficacious when the reform is started from one’s own family.

2-279    But if you do (it) not, then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital. Wrong not, and you shall not be wronged.^a

 فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٍ۬ مِّنَ ٱللَّهِ وَرَسُولِهِۦ‌ۖ وَإِن تُبۡتُمۡ فَلَڪُمۡ رُءُوسُ أَمۡوَٲلِڪُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ (٢٧٩)

 2-279a: أۡذَنُواْ – It is derived from اَذِنَ and its literal meaning is to hear (because اُذُنُ means ear) and by extension, it is applied to knowledge that is gained from hearing and finally it also denotes all knowledge because most of the knowledge is gained from hearing (R). Ibn Jarir has taken its meaning to be Allah is giving you this knowledge, and Ibn Abbas has interpreted this as استیقنوا meaning know for sure (IJ).

Usury here has been likened to waging war with Allah. Some people have interpreted this very literally and concluded that a person should be killed if he engages in usurious transactions, but this is not a correct interpretation, and neither is there any mention of this in the penal ordinances of Shariah. These words are used only as a warning and threat. Love of wealth sometimes makes a person blind, so any transgression of this command regarding usury has been prohibited using the strongest possible language.

Using the usurious gain for propagation of Islam: Usurious transactions have been termed here as waging war against Allah. So, a fine point that can be concluded from it is that if a person comes into possession of some usurious money from a transaction where his motivation was not to be usurious, but there is some similarity with a usurious transaction, then it is permissible to use this usurious money against the opponents of Allah and His Prophet. Similarly, it is permissible for people who deposit money in post office or bank solely for the purpose of saving or safe keeping, but in the process earn interest, to receive the interest amount and spend it for the propagation of Islam, but they should not put it to their own use. The righteous way for employees who receive a bonus, a part of which is accumulated interest, is to donate the interest part of the bonus for propagation or jihad. If a person deposits some money in a bank with the sole intention of leaving a nest egg for his dependents, it would be permissible for him to do this if any accumulated interest is used for propagation of Islam. If a person has illegally earned wealth and he repents from such activities, but it is difficult to figure out the illegal part or it is not possible to return it to the party from which this wealth was illegally obtained, it is permissible to use this money for charitable purposes. This does not mean, however, that it is alright to earn money illegally for charitable purposes. The special condition mentioned is a situation where the other alternative is to destroy the money, and in such a situation spending the money for propagation or for other charitable purpose is the better alternative.

2-280    And if (the debtor) is in straitness, let there be postponement till (he is in) ease. And that you remit (it) as alms is better for you, if you only knew.^a

     وَإِن كَانَ ذُو عُسۡرَةٍ۬ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٍ۬‌ۚ وَأَن تَصَدَّقُواْ خَيۡرٌ۬ لَّڪُمۡ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ (٢٨٠)

2-280a: نَظِرَةٌ  – It is derived from نظر and means to give some concession or respite.

مَيۡسَرَةٍ۬‌ۚ – It is the opposite of یُسر عُسر  and the purport of مَيۡسَرَةٍ۬‌ۚ here is being well-off.

تَصَدَّقُواْ – The literal meaning of تَصَدَّق is to give charity but the word is also used to denote a situation where a person gives up his right to receive an asset.

Hadith too is very laudatory about the excellence of forgiving or respiting a debtor. The statement in this verse is either a command in which case its execution is mandatory, or a recommendation, and what would be more beloved for a believer than God’s recommendation. This is the kind of human sympathy that Islam teaches. If the debtor is straitened, then he should be given respite, or the debt forgiven. It is not like the current laws which send a man to jail for non-payment of debt.

2-281    And guard yourselves against a day in which you will be returned to Allah. Then every soul will be paid in full what it has earned, and they will not be wronged.^a

وَٱتَّقُواْ يَوۡمً۬ا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِ‌ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ (٢٨١)

2-281a: The last verse revealed to the Holy Prophet; arrangement of verses directed by Holy Prophet: It appears from several narrations that this is the very last verse that was revealed to the Holy Prophet, and its revelation took place only a few days prior to the Holy Prophet’s death. In one narration, it is stated that when this verse was revealed, the Holy Prophet stated: اجعلوھا بین اٰیىىة الربٰوا و اٰیىىة الدَّین  (keep it between the verse of usury and the verse الدَّین). The verse الدَّین comes next. This shows that the Holy Prophet directed where each revelation was to be placed in the arrangement of the Quran. The narration of Ibn Abbas in Bukhari that the last verse revealed to the Holy Prophet was the verse regarding usury is not opposed to this statement. The chapter in which Imam Bukhari has placed this hadith is titled وَٱتَّقُواْ يَوۡمً۬ا تُرۡجَعُونَ فِيهِ . Because the subject of usury is ended with this verse, hence it has been called the اٰیىىة الربٰوا or the usury verse. The end of the subject of usury with this verse indicates that the love of wealth for which one destroys one’s morality and devastates one’s spirituality will not in benefit him in the end.

2-267 O you who believe, spend of the good things that you earn and of that which We bring forth for you out of the earth, and aim not at the bad to spend thereof, while you would not take it yourselves unless you connive at it. And know that Allah is Self-sufficient, Praiseworthy.^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَـٰتِ مَا ڪَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ‌ۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ (٢٦٧)

2-267a: ڪَسَبۡتُمۡ – کَسۡب is something in which one involves oneself with the purpose of profiting and benefiting from it, and this is complimented with مِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ‌. Thus, the former term embraces trade and industry and the latter agriculture and mining.

تَيَمَّمُواْ – The meaning of تَیَمّمۡ  is to intend or attempt, but it has a different meaning in religious terminology. Its root is اَمَّ which means to resolve, intend or attempt (LA).

ٱلۡخَبِيثَ – A thing or person that is abhorrent because of being worthless or niggardly whether these traits are perceived or not, and whether this perception is rational or not. It includes wrong beliefs, false statements, and sinful acts. Examples of the use of this word from other parts of the Quran are: يُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓٮِٕثَ (…prohibits for them impure things…) (7:157), وَنَجَّيۡنَـٰهُ مِنَ ٱلۡقَرۡيَةِ ٱلَّتِى كَانَت تَّعۡمَلُ ٱلۡخَبَـٰٓٮِٕثَ‌ۗ (…and We delivered him from the town which wrought abomination (21:74), and ٱلۡخَبِيثَـٰتُ لِلۡخَبِيثِينَ (Unclean things are for unclean ones…) (24:26) (R). The meaning here is a worthless thing.

تُغۡمِضُواْ – The literal meaning of غَمۡض and اِغماض is sleep (R-LA), but in a figurative sense, it is used for being unmindful, negligence or laziness. And غماض فی الۡبیۡع means asking for some extra over the agreed amount when buying and paying less than the agreed amount (N) or demand for a reduction in price because of imperfections. 

The previous section talked about the results that accrue from spending in the way of Allah, and how the seed of goodness planted through this spending can be protected and kept safe from calamities. This section delves into what kind of assets should be donated, and how they should be donated, whether openly or confidentially, and how the donated items should be used. Thus, all the requisite details of spending are fully explained in these two sections. 

 What kind of assets should be donated in the way of Allah: The first condition is that the assets should be طَيِّب, that is, earned in a legal manner and should be in good condition. Secondly, the goods should not be worthless, having no value even for the donor. Quality results cannot be obtained by donating worthless things. To appease their conscience, the great act of Islamic charity that some folks perform is to utter a few words of sympathy for Islam after they have done their day’s work. This is akin to worthless good mentioned in this verse. When it comes to donating money for religious causes, Muslims have forgotten what that means. Spending for religious causes is so beloved by Allah that He dislikes the donation of imperfect goods for this purpose. The donated goods should be of the best quality befitting the Glory and Majesty of Allah. Regardless of who the thing is given to when the name of Allah is invoked it must be of the best quality. Accordingly, the verse is ended with the two attributes of Allah – Self-sufficient and Praised.

2-268 The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance. And Allah is Ample-giving, Knowing:

ٱلشَّيۡطَـٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُڪُم بِٱلۡفَحۡشَآءِ‌ۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةً۬ مِّنۡهُ وَفَضۡلاً۬‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬ (٢٦٨)

2-268a: يَعِدُ – The word وعۡد is used both for good and bad, that is for the promise of a good thing and also for warning of something dire. وعید however is specific to a warning about something bad.

ٱلۡفَحۡشَآءِ – It includes every vile act or speech. But the Arabs considered بخیل (niggardly) also to be فاحش (LA). The translation done here is according to the context.

 This verse narrates that some of the thoughts that often become a barrier in the way of spending for religious causes are insinuations of the devil who inspires the idea that by giving in the way of Allah one becomes impoverished. According to one hadith, the Holy Prophet swore about three things. One of these things is that wealth is not reduced by giving in the way of Allah. This is seen as practically true because no one has ever been reduced to a state of impoverishment by spending for religious causes, even if giving away all their wealth in the way of Allah. However, many people are reduced to poverty by spending on customs and traditions. In his commentary on this verse, Ibn Masud writes that there is for a person an angelic moment and a satanic moment. Satan insinuates sinful acts and falsification of the Truth. The angelic inspiration is for goodness and for the verification of the Truth. In addition, from the perspective of the nation as a whole, the sacrifice of an individual’s wealth for national or religious progress, results in God’s blessings descending on it, and it is lifted out of poverty. 

2-269 He grants wisdom to whom He pleases. And whoever is granted wisdom, he indeed is given a great good. And none mind but men of understanding.^a

يُؤۡتِى ٱلۡحِڪۡمَةَ مَن يَشَآءُ‌ۚ وَمَن يُؤۡتَ ٱلۡحِڪۡمَةَ فَقَدۡ أُوتِىَ خَيۡرً۬ا ڪَثِيرً۬ا‌ۗ وَمَا يَذَّڪَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٢٦٩)

2-269a: ٱلۡبـٰبِ – is the plural of لُبّۡ , and لُبّۡ  means the summary or the essence of a thing. In humans, لُبّۡ is used for an intellect that is free of all kinds of suspicion, that is, an intellect that is pure. Thus, every لُبّۡ is intellect but every intellect is not لُبّۡ (R).

Following the explanation that that fear of poverty from spending in the way of Allah is a Satanic insinuation is that it is not wealth that is a blessing, but the great blessing is wisdom that enables a person to recognize the Truth. This understanding of the Truth, or the fundamental of religion, is a God given gift and He gives it to whom He pleases. Thus, an understanding of this basic principle of religion, namely that one does not get impoverished by spending in the way of Allah, is a great blessing that leads to abundant and everlasting good. This principle was well understood by the Companions of the Holy Prophet, and although they were of modest means, they spent willingly from what they had in the way of Allah. Resultingly, they became owners of a great good in this world in that they became a living nation. Muslims today are far wealthier and numerous compared to the time of the Holy Prophet, but because they have failed to understand this wise principle, their wealth is slipping from their hands into the possession of others. Even so, they fail to comprehend this great wisdom given in Quran. 

2-270 And whatever alms you give or (whatever) vow you vow, Allah surely knows it. And the wrongdoers shall have no helpers.^a

     وَمَآ أَنفَقۡتُم مِّن نَّفَقَةٍ أَوۡ نَذَرۡتُم مِّن نَّذۡرٍ۬ فَإِنَّ ٱللَّهَ يَعۡلَمُهُ ۥ‌ۗ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٍ (٢٧٠)

2-270a: نَذَرۡ – Imam Raghib describes نَذَرۡ as follows: A person desirous of facilitating a particular outcome in an affair, takes a vow to make something mandatory on himself which is not mandatory. However, wherever in the Quran the word نَذَرۡ is used, there is no condition attached with it. Examples from the Quran are: إِنِّى نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمً۬ا (I have vowed a fast to the Beneficent) (19:26), إِنِّى نَذَرۡتُ لَكَ مَا فِى بَطۡنِى مُحَرَّرً۬ا (I vow to Thee what is in my womb) (3:35). Ibn al-Athir writes in Al-Nihan that the meaning of نَذَرۡ is only that you make some act of worship or charity incumbent upon yourself which is discretionary. He further added that hadith repeatedly discourage this practice because this is an act that neither prevents any loss nor brings any benefit, and it cannot ward off what is decreed. However, if someone makes a vow with any of the aforesaid reasons, it becomes incumbent upon to fulfil that vow under the provision of یوفون بلنذر . Although commentators write that نَذَرۡ can be with a condition or without condition, Quran and Hadith have no mention of a condition associated with نَذَرۡ .

The people referred to as ظالم  or wrongdoers are those who do not spend their money in the way of Allah or those who spend their money on evil pursuits or on extravagant customs and traditions.

2-271 If you manifest charity, how excellent it is! And if you hide it and give it to the poor, it is good for you. And it will do away with some of your evil deeds; and Allah is Aware of what you do.^a

إِن تُبۡدُواْ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَ‌ۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۚ وَيُكَفِّرُ عَنڪُم مِّن سَيِّـَٔاتِڪُمۡ‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬ a(٢٧١)

2-271a: نِعِمَّا – is a compound word consisting of نِعۡمَ and ما and نِعۡمَ is a verb of praise. So, the meaning of نِعِمَّا is what a good thing.

يُكَفِّرُ – The literal meaning of کفر is to cover, and Ibn al-Athir further amplified it, and said it is a covering that destroys what it covers, because it stops its development and further progress. And the meaning of تکفیر is to cover a thing and to suppress it until it becomes of the status of a thing that was not done. A derivative from this is the word کفارہ which means a thing which covers and protects from sin (R). 

مِن سَيِّـَٔاتِڪُمۡ – مِن puts a limit to what is forgiven. Charity does not result in the forgiveness of all bad deeds. Some types of misdeeds are forgiven. The expiation that Islam prescribes is that some good deeds do away with some bad deeds by suppressing them, that is, the bad deeds do not become manifest.

The imperfect teachings of the Bible about open acts of charity: This verse lays down the method for giving charity. Quranic prescriptions consider all aspects of human requirements. The famous sermon on the mount refers only briefly to charitable spending and just directs that spending should not be for show and should be done in a way that the left hand does not know what the right hand gives. It is, however, a mistake to consider all public acts of charity as merely for show. Further, it is not practicable, given human needs, that charity can be disbursed in such a way that the left hand has no knowledge of the right. Donations for big projects that are needed for nation building cannot be collected in secrecy. A Book that limits its teachings to this extent is imperfect. The Quranic teachings are perfect on this score and state that public acts of charity are virtuous, and this is stated even before mentioning private acts of charity. Another benefit of giving openly is that it motivates others to do likewise, and the fact is that large projects of national welfare can only be accomplished with public donations. Christian nations today solicit donations through public announcements and Christians respond vigorously in donating. Thus, their actions show the impracticability of Biblical teachings while validating the Quranic teachings. Because of the necessity, grandness and prestige of such large projects, this type of charity is mentioned first but private charity is not ignored. Financial assistance of indigent folks must be done privately and in secrecy. This too is a national necessity. There are many indigent people that need help, but giving openly to them is neither appropriate nor would they like receiving help openly. Specifically, who these needy people are is mentioned in the verse after the next.

Private acts of charity: The Quran uses one-word تُخۡفُو for private charities, but the hadith have numerous references to such acts of charity. The two most reliable Books of Hadith, Bukhari and Muslim, have a hadith that states that on the Day of Requital, there are seven people who God would protect; a just leader; one who worships in his youth and early adulthood, two people who love for the sake of Allah, one who when he leaves the mosque leaves his heart behind, one who resists the amorous advance of the wealth for fear of Allah, one who when he gives in charity does so in such secrecy that his left hand does not know what his right hand gives. Another hadith states that private charity mitigates Divine rage. However, public charity is sometimes preferable. Zakat, which is public charity, takes precedence over private charity because it is mandatory.

2-272 Their guidance is not thy duty, but Allah guides whom He pleases. And whatever good thing you spend, it is to your good. And you spend not but to seek Allah’s pleasure. And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged.^a

 لَّيۡسَ عَلَيۡكَ هُدَٮٰهُمۡ وَلَـٰڪِنَّ ٱللَّهَ يَهۡدِى مَن يَشَآءُ‌ۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ فَلِأَنفُسِڪُمۡ‌ۚ وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَآءَ وَجۡهِ ٱللَّهِ‌ۚ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ يُوَفَّ إِلَيۡڪُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ (٢٧٢)

2-272a: لَّيۡسَ عَلَيۡكَ هُدَٮٰهُمۡ – According to Ibn Abbas, in the early days of Islam in Makkah, Muslims were not averse to receiving help from their idol worshipping relatives because of the severe persecution they faced at the hands of the unbelievers. It was in this context that this verse was revealed. The Quran sanctions receiving help from non-Muslims in times of indigence and difficulty, and does not constrain the circle of human sympathy. It thus considers being sympathetic as a different affair from giving guidance and makes it mandatory to help others in a time of need. This lesson is imparted in proximity with giving to the needy so that the discussion on the subject is complete.

Charity benefits both the giver and the nation: The word انفُسِڪُمۡ includes both the giver and the recipient of charity, and so the use of the term فَلِأَنفُسِڪُمۡ  purports that charity is really for the benefit of both the giver and the people in their community. The benefit to the giver is that charity fortifies faith, strengthens the power of doing good and develops sympathy for humanity which is the biggest jewel in a person’s character. The benefit to others is that works of national welfare benefit the entire nation.

 وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَآءَ وَجۡهِ ٱللَّهِ‌ : The purpose of this is either to state that what the Muslims spend will be for the pleasure of Allah or to reassure the Muslims that they should not worry about who is the beneficiary of charity because they Allah will be pleased regardless. One should not fret too much about what kind of person is the recipient of their largesse. Bukhari and Muslim report a hadith in which a person makes an intention to give charity that night. The charity is given to a woman who turned out to be a prostitute; the next night, he gave charity to a man who turned out to be rich; the third night, he gave charity to a person who happened to be a thief. He was told that in each case his charity was accepted. As for the persons who received the charity, it was possible that the charity may enable the woman to survive without having to prostitute herself, the rich man to be motivated to become charitable, and it may enable the thief to give up on thievery. The moral here is that one should not hold back charitable deeds because of lame excuses. What is required is to cursorily examine the person or institution that is the recipient of the charity, and if a person prima facie appears deserving, or an institution is running a useful project, then the giver should help them. It is to this that the ending part of the passage refers, namely that spending will not be in vain, and you will be fully rewarded and not  harmed.

2-273 (Charity) is for the poor who are confined in the way of Allah, they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging). Thou canst recognize them by their mark — they beg not of men importunately. And whatever good thing you spend, surely Allah is Knower of it.^a

لِلۡفُقَرَآءِ ٱلَّذِينَ أُحۡصِرُواْ فِى سَبِيلِ ٱللَّهِ لَا يَسۡتَطِيعُونَ ضَرۡبً۬ا فِى ٱلۡأَرۡضِ يَحۡسَبُهُمُ ٱلۡجَاهِلُ أَغۡنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعۡرِفُهُم بِسِيمَـٰهُمۡ لَا يَسۡـَٔلُونَ ٱلنَّاسَ إِلۡحَافً۬ا‌ۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٍ۬ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ (٢٧٣)

2-273a: ٱلتَّعَفُّفِ – is derived from عَف and the literal meaning of عِفّة is to be satisfied even after achieving a minor thing (R). The meaning then evolved into abstaining from a thing that is not halal (permissible) or not good (LA). اِستِعفاف and تَعَفُّفِ have the same meaning, that is, to abstain from what is not permissible, and from questioning people (LA).

سِيمَـٰهُمۡ : The literal meaning of سَوۡم  is to go in search of something (R). سِیۡما is derived from it and the meaning of سِیۡمیَاء has become a symbol, sign or mark.

إِلۡحَافً۬ا‌ۗ : means asking a question in a very beseeching manner(LA) and it is derived from إِلۡحَافً because a person completely covers himself with it.

 In the verse before the last, it was stated that while giving charity to deserving persons, no distinction should be made whether the recipient is a Muslim or not. In this verse some more details are furnished as to who are more deserving of charity. These are those who are unable to carry on their business and three types of people fall into this category: First, those who have no time to earn their livelihood because they are striving full time in the way of Allah and using all their strength for this purpose. During the time of the Holy Prophet, the group known as the اصحاب الصفه, comprised of people with no means who lived in the mosque to learn and propagate Islam, fulfilled this condition. Even today, those who have devoted their life to propagate Islam or students who are engaged full time in learning Islam qualify in this category. Second, those who cannot conduct business because of the tyranny of the infidels or because of lack of peace. Third, those who cannot earn because of wounds suffered during religious wars or those who become disabled while serving the purpose of religion. The phrase يَسۡتَطِيعُونَ ضَرۡبً۬ا فِى ٱلۡأَرۡضِ means that these are people so stopped in the way of Allah that they cannot move around to earn their livelihood, and their hallmark is that they do not ask for alms. Thus, what a noble lesson is imparted in this verse to those who work in these areas. There is a lesson in this for those who give sermons, and after the sermon pass around the donation bowl like a street juggler. There is also advice for those who donate in the way of Allah about specially focusing their charity on these groups.

Panhandling discouraged: The Quran states that people really deserving of charity are those who abstain (تَعَفُّفِ) from asking for alms, and this implies that Allah dislikes begging. Unfortunately, these days Muslim panhandlers are found everywhere. A hadith found in the commentary of Bukhari about these words states an indigent person is not one who is given one or two dates, or one or two mouthfuls but: اِنما المسکین الذی یتعفف , that is, a necessitous person, that is one deserving of charity is only one who abstains from asking. In another hadith, it is stated that a necessitous person is not one who goes from door to door and is given a mouthful here and a mouthful there. In yet another hadith, it is reported that the Holy Prophet said in a sermon that a person who does not take their needs to others, is made free from want by Allah, and the one who abstains from asking, Allah saves him (by providing for their need), and one who restrains, Allah is sufficient for them. The hadith in Arabic is: من استغنی غناہ اللّٰه و من استعف اعفه اللّٰه و من استکف کفاہ اللّٰه. Another hadith states that a person who asks and has even the value of an ounce of something, is being importunate. In the light of these hadith, those panhandlers who roam from door to door for mouthfuls of food are not deserving of charity, and Islam considers it contemptible to go about asking for charity. Policies to stop panhandling are entirely compatible with the teachings of Islam.

The Quran perfected the teaching of charitable giving: The claim of Quran that its teachings are perfect can be seen in every sphere. In this and the last section, there is a comprehensive discussion of all debatable aspects of charitable giving. The necessity of charitable giving is stated; the beneficial impact of charitable giving is detailed; ways to prevent the erosion of the benefits of charitable giving are identified; spending for show is prohibited; the kind of assets to be given is specified. Further the principle is disclosed that a nation does not get impoverished by spending in the way of Allah, but instead becomes more deserving of the blessings of Allah; the way in which charity should be disbursed is indicated; openly for national projects, and surreptitiously for deserving individuals; charity can be given both to Muslims and non-Muslims, there should be no undue concern about who is the beneficiary of charity; begging for charity is a contemptible act; and those who do not beg are the ones who are deserving of charity, these are those who are unable to earn their livelihood because they are busy with the affairs of religion. The Biblical teaching on charity just cannot compare with this comprehensive treatment of the subject in the Quran. The Biblical teaching is confined to just one sentence of do not give for pretense. The Quran, on the other hand, discusses all aspects of charitable giving keeping in view the needs of society. 

2-261 The parable of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies (further) for whom He pleases. And Allah is Ample-giving, Knowing.^a

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ۬ مِّاْئَةُ حَبَّةٍ۬‌ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ (٢٦١)

2-261a: سَبِيلِ ٱللَّهِ – See 154a. The way of Allah or the way that takes one to Allah is the religion that He has given to mankind. Spending in the way of Allah is to use one’s wealth in the defense of faith or for the advancement of religion. Since jihad is also striving for the progress and safeguard of faith, some say that the use of سَبِيلِ ٱللَّهِ , In the terminology of Quran, is specifically for jihad. Jihad with the sword is a temporary necessity allowed only if certain conditions are met. جھاد کبیر is one that can be carried on under all circumstances as stated in:  وَجَـٰهِدۡهُم بِهِۦ جِهَادً۬ا ڪَبِيرً۬ا (…and strive against them a mighty striving with it) (25:52), where it stands for the Quran. So, the real meaning of spending in the way of Allah is to spend for the progress of Islam and this includes spending on other works of charity.

سُنۢبُلَةٍ۬ –  is derived from سبل and means an ear of grain. Its plural is سَنابل .

What factors determine the life of a nation: The topic of spending precedes this section. This section focuses on what the reward is for spending and how that reward can be safeguarded. The section therefore stresses the need for sincerity and avoidance of pretense. In the last section, Muslims were given the good news of becoming a vibrant and living nation, and the last verse mentions that when Allah desires to give life to a nation, He creates the condition for this to happen. This verse states that condition, and that individual sacrifices become the means wherewith nations thrive and live. A necessary concomitant for nations that aspire to greatness is that its individuals should be ready to sacrifice their personal wealth, and it is to this subject that attention is now drawn. 

The parable of a grain and comparison with the Bible: Spending in the way of Allah is compared to the sowing of a grain which turns that one grain into seven hundred grains or even more and sometimes even produces provisions that are بغیر حساب , that is, cannot be counted. The final output depends upon the opportunity, sincerity and effort put into the task. Jesus too gives the parable of the growth of a seed in the Bible but mentions its output to be thirty times, sixty times and a maximum of hundred times (Mather 13:23). But the Quran starts off with a yield of seven hundred and promises even more than that. This is not merely an empty promise because the proof of this happening can be found in the lives of the Companions of the Prophet. If they gave in hundreds, they reaped millions. The wealth of Arabia was paltry compared to the wealth of the emperors of Rome and Persia which came into the ownership of the Arabs. Some people are under the illusion that by giving a cent, ten cents should mysteriously appear in their pocket. They hear that a tenfold reward is promised but they do not stop to reflect about its real meaning. The tenfold reward is the minimum. Allah promises seven hundred times and even more than that, but its manner of receipt is not as they envision. Wealth that is spent for the welfare of the nation and for religious purposes makes the nation a recipient of Divine favors, and when the nation becomes wealthy, all the individuals partake of this wealth. The life of the nation is real life, and the Quran repeatedly draws attention to this fact. But niggardly people consider only the money in their pocket as their wealth.

The forward progress of Islam will take place by spending in the way of Allah: The debased and calamitous state of the Muslims cannot be ameliorated unless they learn to spend their wealth in the way of Allah. Muslims spend lavishly on their pursuits, marriages, and funerals, but when it comes to spending in the way of Allah, they plead indigence. The forward progress of Islam is dependent upon spending in the way of Allah. Unless the Muslims adopt this Quranic principle in practice as the guiding objective of their life, they will not be successful. There is no dearth of wealth among the Muslims, but they do not harbor a heart that truly believes in the promises of Allah. If they had full conviction, they would not hesitate to spend their wealth freely in the way of Allah. 

2-262 Those who spend their wealth in the way of Allah, then follow not up what they have spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve.^a

    ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنًّ۬ا وَلَآ أَذً۬ى‌ۙ لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٢٦٢)

2-262a: مَنّ – The meaning of مِنّة is a big blessing. (مَنّ is also a well-known measure of weight). One meaning of مَنّ has to do with action and means he did him a favor so big that the recipient was weighed down with gratitude. This use is found in the following: مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ (Allah conferred a favor on the believers…) (3:164), and in: فَمَنَّ ٱللَّهُ عَلَيۡڪُمۡ  (Allah conferred a benefit on you) (4:94), and in: مَنَنَّا عَلَىٰ مُوسَىٰ وَهَـٰرُونَ  (We conferred a favor on Moses and Aaron) (37:114), and in: نُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسۡتُضۡعِفُو (We desired to bestow a favor upon those who were deemed weak) (28:5). The use of this word in this meaning is for favors conferred by Allah. The second use of مَنّ is verbal, that is to remind someone in words of favors done to that person and this is an ignoble trait of character (R). It is this type of مَنّ which is referred here. Another example of its use in Quran is: يَمُنُّونَ عَلَيۡكَ أَنۡ أَسۡلَمُواْ‌ۖ (They presume to lay thee under an obligation by becoming Muslims) (49:17). Another meaning of مَنّ is to cut off. In other words, to remind someone of a favor done for them is to cut oneself off from the reward of the good deed.

The foremost reason for spending is to facilitate the progress of religion: The foremost reason even here for spending in the way of Allah is to facilitate the forward progress of religion. Accordingly, commentators mention under this verse, the giving by Abdur Rahman of four thousand dirhams out of his wealth of eight thousand dirhams, and the giving by Usman of one thousand camels along with their payload for the Tabuk expedition. The Holy Prophet was so moved by this generous gesture that he continuously prayed for Usman until daybreak in the following words: یا رب ان عثمان بن عفان رضیت عنه فارض عنه (O Lord! I am pleased with Usman bin Afan and I beseech you to be pleased with him too). Although this verse was revealed much before the Tabuk expedition, the narration of these incidents from the Tabuk expedition, as the شان نزول of this verse, that is, the rationale for the revelation of this verse shows that the شان نزول of a verse is not necessarily the event that preceded it, but all incidents that fit the lesson of the verse.  مَنّ in the case of donations made for a national cause, such as those referred to above, would be to exult at the amount of donation made, as is stated elsewhere یمنون علیك ان اسلموا . One should consider any amount donated in the way of Allah as a duty performed and as a trust discharged because a believer considers their wealth as the wealth of Allah as in the following verse:  إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٲلَهُم  (Surely Allah has bought from the believers their persons and their property) (9:111).

The condition of fear and grieving will not dissipate without spending in the way of Allah: Spending in the way of Allah results in reward which, to emphasize it, or because it is a great honor and favor is mentioned as عِندَ رَبِّهِمۡ. Another significant consequence of the spending is the creation of the state referred to as: لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ. Thus, the sacrifice of wealth takes the nation out of the state of fear and grieving and propels it to its desired goal. Fear of the enemy disappears and since the objective for which the wealth was spent is achieved, there is no grieving after the wealth sacrificed. Even today, if the Muslims desire to shed the condition of fear and grief, this is the prescription to follow. Nothing will be accomplished without sacrifice.

2-263 A kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing.^a

قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ (٢٦٣)

2-263a: غَنِىّ –الغنِّی is one of the attributes of Allah and means that He is not dependent on anyone, and everyone is dependent on Him. (N) This independence is absolute, and He is also المُغۡنِی  meaning that He makes His servants independent or غَنِىّ . However, this is not absolute independence, which is interpreted as complete freedom from want, but only implies a reduction in wants, as is stated in: وَوَجَدَكَ عَآٮِٕلاً۬ فَأَغۡنَىٰ   (And find thee in want, so He enriched thee?) (93:8) or as is stated in a hadith: اَلۡغَنی غِنَی النَّفۡسٍ (R). غَنِىّ is also used to denote merely copious wealth, as in: مَن كَانَ غَنِيًّ۬ا فَلۡيَسۡتَعۡفِفۡ‌ (And whoever is rich, let him abstain) (4:6).

To give good advice is also charity: Commentators take قَوۡلٌ۬ مَّعۡرُوفٌ۬ to mean dismissing a person politely and in a goodly manner with some kind words, and they take مَغۡفِرَةٌ  to mean being secretive about the seeker’s dire need so that he does not lose face. However, since the context here is spending money for the progress of religion, the meaning of قَوۡلٌ۬ مَّعۡرُوفٌ۬ can be giving goodly advice to people, and the meaning of مَغۡفِرَةٌ can be that such a person should first forgive others who trespassed against him or seek protection from Allah. In short, the meaning is that if a person cannot assist monetarily, they should still give the best possible advice and keep the weak financial position of the supplicant confidential. This too is a service to religion and is an act of charity.

2-264 O you who believe, make not your charity worthless^a by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day. So his parable is as the parable of a smooth rock with earth upon it, then heavy rain falls upon it, so it leaves it bare! They are not able to gain anything of that which they earn. And Allah guides not the disbelieving people.^b

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ (٢٦٤)

2-264a: تُبۡطِلُواْ – باطل is the opposite of حق , that is something that has no permanence and constancy, and ابطال is something that can be shown to be invalid or immoral or is something that is totally destroyed, whether it is true or false (R).

Charity becoming worthless: Charity becomes worthless when a person is deprived of the magnificent results that accrue from the charity. Charity is like a seed that grows and bears fruit. مَن (reproach) and ٱلۡأَذَىٰ (injury) are calamities that destroy this fruit as is stated in the last parable of this section.

2-264b: رِئَآءَ – رای means to see, and رِئاء is to show to others and publicize it (R).

صَفۡوَانٍ and صوا mean the same thing, that is a clean stone. See 2-158a. The singular is صَفۡوانَةٌ۬.

وَابِلٌ۬ – is spoken of rain in which the rain-drops are large and heavy, that is a heavy downpour. Its actual root indicates heaviness, and accordingly وبال  is the injurious result of an affair, as in: ذَاقُواْ وَبَالَ أَمۡرِهِمۡ (tasted the evil consequences of their conduct) (59:15). And وبِیۡل  is something whose evil result is feared, as in: فَأَخَذۡنَـٰهُ أَخۡذً۬ا وَبِيلاً۬ (…so We seized him with a violent grip) (73:16) (R).

صَلۡدً۬ا – is that hard stone on which nothing grows. Accordingly, رأسٌ صَلۡدً۬ا is a bald head on which hair does not grow.

The parable for pretentious display: The parable given for spending wealth to be seen by men is that of a rock with a thin layer of soil on which a sown seed can be seen sprouting but it does not root and a heavy downpour, which generally causes the vegetation to flourish, washes away the sprouting plant and the soil on which it is growing.

Real purpose of this verse: The real purpose of this verse is to stop Muslims from pretense, but the chosen way of exposition is to warn Muslims not to become like those who give merely to show-off their largesse to others because such pretentious individuals do not believe in Allah and the Hereafter. This is the behavior of unbelievers and not of believers. This example is chosen to show the repellent nature of pretentious acts. The Bible too preaches against pretense, but the Quran excels in its literary exposition in explaining this revolting behavior.

All expenditures made on customs and traditions is pretentious display: Money spent on customs and traditions falls within the category of pretentious display because the motivating factor behind it is that people should favorably opine about the event. The organizer fears losing face if enough money is not spent on pomp and show. This is the hallmark of pretense. It is a pity that an act so repellent and not befitting a Muslim, became widespread and took such roots that hardly anybody has escaped from its clutches. Muslims sell their properties and even take on debt to spend on customs and traditions, but when asked to donate in the way of Allah, they look for excuses, even when they have the means to do so. They are called believers, but their behavior is worse than that of unbelievers. It is not surprising therefore that there is no fruitful result. Why don’t their religious scholars and sheikhs stop them from such destructive behavior.

A prophecy: There is a clear prophecy in: لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ that whatever the unbelievers spend will go to waste. When the rain of God’s blessing will pour down, all their deeds will be destroyed like the thin soil on a rock. Such is the fate of every pretentious spender that they achieve not even what they spend on. 

2-265 And the parable of those who spend their wealth to seek Allah’s pleasure and for the strengthening of their souls is as the parable of a garden on elevated ground, upon which heavy rain falls, so it brings forth its fruit twofold; but if heavy rain falls not on it, light rain (suffices). And Allah is Seer of what you do.^a

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتً۬ا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٌ۬ فَـَٔاتَتۡ أُڪُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡہَا وَابِلٌ۬ فَطَلٌّ۬‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ (٢٦٥)

2-265a: مِنۡ أَنفُسِهِمۡ  – The presence of مِنۡ   in مِّنۡ أَنفُسِهِمۡ indicates that there is a dual purpose, that is, to some extent the spending is to strengthen one’s own soul. Expenditure in the way of Allah fortifies a person’s belief and putting every faculty in the service of Allah bolster’s one’s faith.

رَبۡوَة – رَبا means became bigger and higher, and رَبۡوَة means land of a very high quality (R).

أُڪُل – is anything that is edible, hence the word is used for fruit as well.

طَل – is a drizzle or light rain that does not have much of an impact on the earth (R).

The second parable is of a person who spends money for Allah’s pleasure, and an extension is added to it, which is that he also looks to strengthen his faith with this act. The philosophy of spending in the way of Allah is explained here. Namely, that spending in the way of Allah increases steadfastness in faith because a person’s wealth is his dearest possession and the things that he spends his wealth on are the things he loves. So, spending for the pleasure of Allah enhances one’s steadfastness and faithfulness.

2-266 Does one of you like to have a garden of palms and vines with streams flowing in it — he has therein all kinds of fruits — and old age has overtaken him and he has weak offspring; when (lo!) a whirlwind with fire in it smites it so it becomes blasted. Thus Allah makes the messages clear to you that you may reflect.^a

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ (٢٦٦)

2-266a: نَخِيلٍ۬ – is the plural of نخل which means dates.

أَعۡنَابٍ۬ – is the plural of عِنَبٌand is used both for the vine as well as for grapes.

ثَمَرَٲت – The purport is either that there are other fruits as well besides dates and grapes or that there are all kinds of benefits because ثَمَر is sometimes used to mean goods from which one profits or benefits.

إِعۡصَارٌ۬ – The meaning of عَصۡر is to squeeze out the juice, as in: فِيهِ يَعۡصِرُونَ (they will press (grapes)) (49:12). And إِعۡصَارٌ۬ is air that rises from the earth, kicking up a lot of dust, and rises up towards the sky like a pillar, that is, a tornado (LA).

The effect of مَن (reproach) and أَذَىٰ (injury) on charity: This is the third parable describing the effect of مَن (reproach) and أَذَىٰ (injury) on charity. The main subject of the section is مَن (reproach) and أَذَىٰ (injury). Pretense is mentioned next which is a concomitant of مَن (reproach) and أَذَىٰ (injury), and its ugliness is revealed with a parable. This was followed by an antithetical example of spending for the pleasure of Allah. In the last verse of the section, the original subject is revisited. It is stated that initially a person spends for the pleasure of Allah, and as a result, the spending takes root and becomes a garden, but the effect of مَن (reproach) and أَذَىٰ (injury) acts on it like a whirlwind that blasts the green herbage. In short, this section imparts knowledge of the importance of spending wealth for the pleasure of Allah and for the propagation of the Religion of Truth. It stops people from مَن (reproach), أَذَىٰ (injury) and رئا (pretense) and explains how for all three with three examples.

2-254 O you who believe, spend out of what We have given you before the day comes in which there is no bargaining, nor friendship, nor intercession. And the disbelievers — they are the wrongdoers.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ (٢٥٤) 

2-254a: خُلَّةٌ۬ – خلل is the space between two things, and خُلَّة is love either because it is in the middle of the heart or because it enters the heart. And love is called love because it enters حَبَّة القلب (R).

What is the meaning of there being no bargaining, nor friendship and nor intercession in the Hereafter? The absence of these three things in the Hereafter, that is bargaining, the relationship of love, and intercession, is mentioned because these are the things that become a barrier in the way of spending wealth in the way of Allah in this world. A person can get so absorbed in his trading that he does not want any of his wealth to be used outside of his business. This stops him from spending in the way of Allah. Another spends all his wealth on the object of his love and does not give anything in the way of Allah. Sometimes intercession, that is a connection with some influential person becomes an impediment. So, when the topic of the necessity for defensive war was finished, the requirement for spending in the way of Allah is mentioned before giving the good news of the success of Islam. This topic of spending is further expounded on in the next two sections, and it is expressed that the things that impede spending in the way of Allah are of no help in the Hereafter and are not be accepted as an excuse. The real purpose here is to stress that worldly friendships, contacts, and recommendations will not exist in the next world because it is these things that become an impediment in spending wealth in the way of Allah.

Friendship and intercession of the next world are very different: As stated elsewhere in the Quran: ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ (Friends on that day will be foes one to another, except those who keep their duty) (43:67). It follows those pious friendships that are born out of piety, and which are not just a thing of this world will survive, but friendships of this world will not: إِلَّا مِنۢ بَعۡدِ أَن يَأۡذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرۡضَىٰٓ (except after Allah gives permission to whom He pleases and chooses) (53:26). 

Warning not to be like the unbelievers: The last words of the verse: “And the disbelievers – they are the wrongdoers,” points to two things. First, that the need to fight did not arise from a desire on the part of the believers to fight, but the wrongdoing was on the side of the disbelievers who wanted to annihilate the Truth. Second, that not spending money in the way of Allah constitutes wrongdoing because one does not do justice to the wealth Allah has bestowed, and this is not befitting for a believer; or it may be a warning that a refusal to spend would liken them to the disbelievers. 

2-255 Allah — there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist.^a Slumber overtakes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He pleases.^b His knowledge extends over the heavens and the earth,^c and the preservation of them both tires Him not. And He is the Most High, the Great.^d

للَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ (٢٥٥)

2-255a: ٱلۡحَىُّ – means ever living (IJ), that is, there is no bound to His beginning and no bound to His end. Imam Raghib distinguishes six forms of life. He has reserved the sixth type specifically for Allah and defines it as one for which the word death can never be true. Some have added to this explanation and stated that He is the ever living who plans, changes affairs as He likes and determines the measure of things as He pleases. The truth is that if life is an attribute of one created then life must be an attribute of the Creator because an attribute that does not exist in the Creator cannot be found in the creation. He is ever living and the fountain of life.

ٱلۡقَيُّومُ‌ – is the superlative form of قیام – القئم الحافِظُ لِکُلِّ شئ والمُعۡطی له‘ مابه قِوِامه (R), that is, He is self-subsisting, guardian over all, and granter of the means by which others subsist. Its meaning comprises both: القائم بذاته والمقّوم لغیرہ , that is, He is self-subsisting and by whom all subsist.

2-255b:  تَأۡخُذُهُ – اَخذ meaning to seize, or lay hold of, is sometimes with wrath, that is, with dominance.

سِنَةٌ۬  – The root of this is وَسَن and the meaning of both is remissness and sleep (R), or سِنَةٌ۬  is drowsiness that does not reach the stage of sleep, as is evident from a poetic verse: فی عینه سِنَة و لَیۡسَ بنائمٍ (His eyes are drowsy but he is not sleeping) (LA). 

Reason for slumber preceding sleep: Slumber is mentioned before sleep because there is an element of overpowering in تَأۡخُذُهُ ۥ . Slumber does not overpower God and neither does sleep which is even more intense in rendering one unaware of one’s surroundings. It is possible that a person may not lose total awareness while slumbering but does so when asleep.

Permission required for intercession: يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِ . See 2-48a for intercession. Permission from Allah is made a precondition of intercession here. This precondition is required not only for the one interceding but also for the one on whose behalf intercession is made as stated in: لَا يَشۡفَعُونَ إِلَّا لِمَنِ ٱرۡتَضَىٰ (…they intercede not except for him whom He approves) (21:28). So, intercession is neither something within the control of the intercessor so that he can intercede whenever he wants, and neither does the person for whom intercession is to be made have a right to present an intercessor on his behalf. What is the meaning of permission in the context of intercession? Its meaning is made clear in the hadith about intercession. This hadith states that the Holy Prophet said that on the Day of Judgment, he will fall in prostration until God will order him to raise his head and to state his wish, which will be accepted. The Holy Prophet will then intercede, and his intercession will be accepted. 

Intercession is a form of prayer: This hadith shows that intercession on the Day of Judgment is actually a form of prayer. Just as the Holy Prophet prayed for his Companions and followers in this world and purified them of their sins. Similarly, on the Day of Judgment, the Holy Prophet will pray for them, and his prayer will be accepted, and his intercession will be successful. Those who believe that the prayers in this world of pious people are accepted cannot deny this kind of intercession. The intercession of the Holy Prophet manifested itself in this world in the form of the purification of the Companions in the spiritual sense, and was also responsible for granting them kingdom. It follows that the intercession of the Holy Prophet on the Day of Judgment is as much a settled fact as his intercession in this world. Islam has thrown such perfect light on all aspects of Truth that nothing is left in the dark. 

  مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ – Here affairs of this world are meant as is in front and what is behind are matters of the Hereafter (IJ) or the opposite of it (R). It could also mean things that have passed and things that are in the future. Another interpretation is things that one feels and those that one does not.

يُحِيطُونَ – اِحاطة or encompassing is of two types, one of matter and other of knowledge. Encompassing of knowledge means to fully know about the existence, genus, condition, and purpose of existence of a thing. Nobody besides Allah knows like this (R). Humans cannot fully comprehend even a grain of sand.

2-255c: كُرۡسِيُّ – In common parlance, كُرۡسِيُّ is something on which one sits. But Ibn Abbas takes كُرۡسِيُّ here to mean knowledge and some take it to mean kingdom (R). The statement of Ibn Abbas regarding this is in Bukhari. The following objections are made against this adoption: First, the dictionary does not give the meaning of كُرۡسِيُّ as knowledge. The response to this is that the root of  كُرۡسِيُّis کرس which indicates knowledge. In fact, Ibn Jarir says that the real connotation of کرس is knowledge, and for this reason a manuscript whose writing imparts knowledge is called کراسة . Similarly, using some citation as evidence, he states تکّرس means knowledge or get to know. For this reason, scholars are called کراسی which is the plural of كُرۡسِيُّ (T). And Zamakhshari copied a proverb from Qatrab: خیر ھزا الحیوان الاناسی و خیرالاناسی الکٰراسی (The best among the living beings are humans and the best among the humans are scholars). So, when the root meaning indicates knowledge, the use of this word as an attribute of Allah by the Quran is fully justified because the new sense of the word had to be conveyed by the traditional root meaning of the word. The second objection is that the tradition of using كُرۡسِيُّ  in the sense of knowledge is not correct as Ibn Abba establishes its meaning as موضع قدمیه. However, this is the manifest meaning. Bukhari accepts the narration in which Ibn Abbas holds كُرۡسِيُّ to be knowledge true and the same is corroborated by other sources as well. The third objection is that a hadith states: ما السموٰات السبع و الارضون السبع عند الکرسی الا کحلقة ملقاة بارض فلاة (The seven heavens and the seven earths are like a ring in the wilderness before the كُرۡسِيُّ ). This hadith equally makes sense if we take كُرۡسِيُّ to mean knowledge because the heaven and earth are insignificant before the knowledge of God. The meaning of كُرۡسِيُّ as knowledge is borne out as correct by the Quran itself. First, the context mentions knowledge because protection can only be afforded through knowledge. Second, there are numerous references in the Quran that whatever is in the heaven and earth belongs to Allah or that He has knowledge of it, but there is no occurrence which states that whatever is in the كُرۡسِيُّ is His or that He has knowledge of it. In any case, it is manifest that God’s hands are not like human hands and his كُرۡسِيُّ is not like the human furniture for sitting. Instead, just as there are chairs for scholars and they are endowed chairs as an acknowledgement of their scholarship, so too is the rationale for the use of the word كُرۡسِيُّ here. See 2-15a. The one who is above slumber and sleep is also free from the need of sitting and lying.و لا كُرۡسِيُّ فی الحقیقة و لا قاعد (In reality, there is neither a chair nor a sitter).

2-255d: يَـُٔودُهُ ۥ – It is a derivative of اَوۡد which means exertion and toil.

This verse is well-known as آیة الکرسی and its greatness is well documented in Hadith. The reading of this verse after every obligatory prayer is stressed. According to one hadith, this is the grandest verse, another hadith states that this verse contains the grandest name of Allah. In the Books of Hadith by Ahmad, Abu Dawud and Tirmazi there is a narration that the Holy Prophet recited this verse and the first verse of Surah Al-Imran and stated that both contain the grandest name of Allah. In another hadith, there is a statement that the grandest name of Allah occurs in Surahs Al-Baqarah, Al-Imran and Ta Ha, and in all three the commonality is the name ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ (Ever-living, Self-subsisting) which occurs in just these three and none other. It is also established that prior to the Battle of Badar, the Holy Prophet prayed under a canopy strung for him and beseeched Allah by repeatedly invoking Allah with His attributes of یا حی   and یا قیوم . This verse indicates that the ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ  God will save the Muslims from being destroyed by the unbelievers and will make them a living nation.

This verse also rebuts the incorrect beliefs of other religions: The verse first expresses the unity of Allah, and then states that ٱلۡحَىُّ is his attribute, and whatever life we see in this world is a manifestation of His attribute of ٱلۡحَىُّ . This is a rebuttal of the belief that matter and spirit were not created, and coexisted with the Creator. It is then asserted that He does not slumber or sleep. Jesus who is considered Divine slept as humans do.

It removes errors in the concept of intercession: Christians adopted a very liberal concept of intercession and hold that whoever believes that Jesus atoned for the sins of humanity will be saved. It follows that humanity can do what it pleases, and it will still have Jesus to intercede on their behalf. The other extreme is that some people consider Allah to be so constrained by the dictates of justice that they totally rejected the concept of intercession. The Quran by the use of the word بِإِذۡنِهِ (by His permission) removes both the misconceptions. There is no entitlement to intercession just because of belief. Hadith states that on the Day of Judgment, the Holy Prophet will fall in prostration and will glorify and praise Allah and will beseech Him until he will be given permission to intercede. Those who accept that prayer by pious people is accepted cannot refute intercession which is just another form of prayer. 

2-256 There is no compulsion in religion — the right way is indeed clearly distinct from error.^a So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing.^b

 لَآ  إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ (٢٥٦)

2-256a: إِكۡرَاهَ – means to have a person lift a burden that they do not like.

ٱلدِّينِ – The ال in ٱلدِّينِ stands either for a covenant or is a modifying word in the genitive case for an apposition noun and the meaning is the religion of Allah.

غَىّ – is the ignorance born out of corrupted belief but is also used to mean just ignorance (R). The opposite of this is رُشۡد which means rightly guided. By رُشۡد و غَىّ  is meant truth and falsehood.

The custom of declaring a child Jewish among the Helpers as an offering: It is recorded that a custom among the denizens of Madinah was that some women, when they did not have living offspring, would make an offering; the offering was that they would make their child when born a follower of the Book because they considered the religion of the followers of the Book better than their own faith. When Islam came to Madinah, the Helpers desired that those who had thus become Jewish should be converted to Islam. One version is that this verse was revealed in that context, and it laid down the rule that conversion from one religion to another is a matter of one’s own choice. Compulsion is not allowed in religion. It is narrated by Ibn Abbas that a person belonging to the tribe of Bani Salam bin Auf had two sons who were Christians. When he became a Muslim, he asked the Holy Prophet if he could compel his sons to accept Islam. Another version is that this verse was revealed in that context. 

The verse “there is no compulsion” is not abrogated: The words of this verse are so clear and far reaching in meaning that it is alone sufficient to rebut all charges against Islam of spreading by force. It is completely erroneous to allege that this verse is abrogated. Mere allegations by sundry persons cannot abrogate a Quranic verse. However, if there is a statement by the Holy Prophet then such a charge could be accepted. It is an even bigger mistake to consider this verse abrogated by the جاھد الکفار والمنٰفقین verse as not a single instance can be cited of forcible conversion based upon this injunction. The injunction to strive (جاھد) was revealed prior to the ‘no compulsion’ verse in Makkahوَجَـٰهِدۡهُم بِهِۦ جِهَادًا ڪَبِيرا  (And strive against them a mighty striving with it) (25:52). When the injunction to strive (جاھد ) is present before and after the revelation of the no ‘compulsion’ verse, to argue that this verse is abrogated is meaningless. 

The verse of ‘no compulsion’ is not restricted in application to the People of the Book (Ahle Kitab): Restricting the application of this verse to just the People of the Book is also clearly against the Quran. The amazing thing is that the verse itself rebuts such a restriction, and to consider this verse abrogated is to deem the argument erroneous. The argument is that the right way is differentiated from the wrong way, and hence there is no need to compel anyone to convert. To consider the verse abrogated means this distinction between the right and wrong way does not exist ,and this is counter intuitive. Leave alone restricting the application of this verse to the People of the Book, the principle of no compulsion in religion is so encompassing that its spirit includes even the followers of the Quran. The Quran does not compel its followers to anything but gives rational arguments to guide the followers because it states that the right path is made manifest, hence there is no need for any compulsion to accept. Other religions compel their followers to accept some aspects of their religion that may not be appealing but not Islam. It is only Islam that completely eradicates the use of compulsion in matters of religion.

2-256b: ٱلطَّـٰغُوتِ – is derived from طَغَی which means exorbitant, as in: لَمَّا طَغَا ٱلۡمَآءُ  (Surely when the water rose high) (69:11). And طغیان is to exceed the limits in inordinacy. طاغوت is from this root of the measure of فَعَلُوت and it means every disobedient and every deity besides Allah. It is used both as a singular and a plural. Magicians, diviners, soothsayers, jinn, and those who turn people from good are called طاغوت (R). The meaning of طاغوت here according to Umar is the devil. Some take its meaning here to be diviners, some magicians, some false deities, and some idols. In reality, all things that lead astray are included in the meaning of طاغوت . 

 ٱسۡتَمۡسَكَ – means to hold a thing firmly with a set purpose.

عُرۡوَةِ – is derived from عُرۡوی which means to be naked or bare. عراء is a place that is open and spacious without any barriers. Another use of this word in the Quran is: لَنُبِذَ بِٱلۡعَرَآءِ (cast down on naked ground) (68:49). The meaning of عُراء means side or direction, and عروہ means a thing which is towards someone, and which is held (R). So the place where a bucket or goblet is gripped is called عروہ.

ٱنفِصَامَ – is derived from  فَصۡمwhich means to break. 

Here کفر با لطاغوت and ایمان باللّٰه are put in juxtaposition, and just as by کفر با لطاغوت is meant not to accept the insinuations of the devil, by ایمان باللّٰه is meant to fulfil the injunctions of Allah. A person who adheres to this principle has grabbed hold of a firm handle that will not break, that is, their actions will not be wasted. Muadh bin Jabal states: لا انفصام لھا دون الجنة . Analogically, عروہ is compared to Imaan (faith) or Islam, and holding fast to it means to fully strive to act on it. Mujahid states that on hearing these words, the Holy Prophet remarked: اللّٰه لا یغیر ما بقوم حتٰی یغیروا ما باانفسہم (Allah does not change the condition of any people unless they change themselves). Even today, the same عروہ and ثقٰی  are present but Muslims do not have a firm hold on it.

2-257 Allah is the Friend of those who believe — He brings them out of darkness into light. And those who disbelieve, their friends are the devils who take them out of light into darkness. They are the companions of the Fire; therein they abide.^a

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ‌ۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ‌ۗ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٢٥٧) 

2-257a: وَلِىُّ – وَلا and تَوالی are words that are used for nearness whether it is closeness in terms of space, or relationship, or faith, or friendship, or assistance, or belief. And وِلایَة means friendship or guardianship and وَلایَة means to take charge of an affair, or both the words have the same meaning, that is, being guardian of an affair. And وَلِّی and مَوۡلٰی are both used as subject and object, that is, in the sense of مُوالی one who guards or موالیone who is guarded. And Allah, in the sense of موالِی , is called a person’s وَلِیۡ and also مَولیٰ and a person is also called Allah’s وَلِّی (in the sense of مُوالَی ) but never مَولیٰ (R). And because the real meaning of وَلَاء is a close relationship or extreme nearness لیس بینھما ما لیس منھا (R), hence Allah being a person’s ولی or a person being Allah’s ولی shows this extreme closeness, and in both there is a sense of giving help, or that help will be given. Other connotations of وَلِّی are loving and affectionate, friendly, and helper (T). Thus, there is a sense of closeness, affection, truthfulness, and help in وَلِّی . The Quran, therefore, calls believers as وَلِّی of other believers, the hypocrites as وَلِّی of other hypocrites and Satan as the وَلِّی of the unbelievers as also stated in this verse: أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ (أَوۡلِيَآؤ is the plural of وَلِّی). On the Day of resurrection, the ولایت  (affection) of the unbelievers for one another and the موالاة (guardianship) of Satan will be terminated, as is stated in: يَوۡمَ لَا يُغۡنِى مَوۡلًى عَن مَّوۡلً۬ى شَيۡـًٔ۬ا  (The day when friend will avail friend in naught…) (44:41).

What is Allah’s ولایت with the believers: Allah is the وَلِّی protector of the believers and this is His relationship with them. His ولایت with them is that when a person believes in Him and lives a life of a believer in practice, He takes him out of the darkness of unbelief, polytheism, sin, evil customs and traditions, false beliefs, ignorance, etcetera, into light. So, the indication of true belief is that the believer comes out of darkness. The unbeliever who refuses to take a step towards goodness, wanders further and further into darkness as time goes on. He steps from one evil to another evil. The believer, on the other hand, steps from one good deed to another.

Nur or light always expressed as singular in the Quran: It is worth remembering that the Quran always expresses Nur or light as singular and ظُّلُمَـٰتِ or darkness as a plural because there is only one Nur or truth, but ظُّلُمَـٰتِ or darkness is of many types. Thus, to express the perfection of Nur, the term used is: نُورٌ عَلَىٰ نُورٍ۬‌ۗ (light upon light) (24:35). The same idea is expressed in: وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ (And (know) that this is My path, the right one, so follow it, and follow not (other) ways, for they will lead you away from His way) (6:153). Thus, there is only one path that leads to God, but there are many paths that lead away from him.

2-254 O you who believe, spend out of what We have given you before the day comes in which there is no bargaining, nor friendship, nor intercession. And the disbelievers — they are the wrongdoers.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ (٢٥٤) 

2-254a: خُلَّةٌ۬ – خلل is the space between two things, and خُلَّة is love either because it is in the middle of the heart or because it enters the heart. And love is called love because it enters حَبَّة القلب (R).

What is the meaning of there being no bargaining, nor friendship and nor intercession in the Hereafter? The absence of these three things in the Hereafter, that is bargaining, the relationship of love, and intercession, is mentioned because these are the things that become a barrier in the way of spending wealth in the way of Allah in this world. A person can get so absorbed in his trading that he does not want any of his wealth to be used outside of his business. This stops him from spending in the way of Allah. Another spends all his wealth on the object of his love and does not give anything in the way of Allah. Sometimes intercession, that is a connection with some influential person becomes an impediment. So, when the topic of the necessity for defensive war was finished, the requirement for spending in the way of Allah is mentioned before giving the good news of the success of Islam. This topic of spending is further expounded on in the next two sections, and it is expressed that the things that impede spending in the way of Allah are of no help in the Hereafter and are not be accepted as an excuse. The real purpose here is to stress that worldly friendships, contacts, and recommendations will not exist in the next world because it is these things that become an impediment in spending wealth in the way of Allah.

Friendship and intercession of the next world are very different: As stated elsewhere in the Quran: ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ (Friends on that day will be foes one to another, except those who keep their duty) (43:67). It follows those pious friendships that are born out of piety, and which are not just a thing of this world will survive, but friendships of this world will not: إِلَّا مِنۢ بَعۡدِ أَن يَأۡذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرۡضَىٰٓ (except after Allah gives permission to whom He pleases and chooses) (53:26). 

Warning not to be like the unbelievers: The last words of the verse: “And the disbelievers – they are the wrongdoers,” points to two things. First, that the need to fight did not arise from a desire on the part of the believers to fight, but the wrongdoing was on the side of the disbelievers who wanted to annihilate the Truth. Second, that not spending money in the way of Allah constitutes wrongdoing because one does not do justice to the wealth Allah has bestowed, and this is not befitting for a believer; or it may be a warning that a refusal to spend would liken them to the disbelievers. 

2-255 Allah — there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist.^a Slumber overtakes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He pleases.^b His knowledge extends over the heavens and the earth,^c and the preservation of them both tires Him not. And He is the Most High, the Great.^d

للَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ (٢٥٥)

2-255a: ٱلۡحَىُّ – means ever living (IJ), that is, there is no bound to His beginning and no bound to His end. Imam Raghib distinguishes six forms of life. He has reserved the sixth type specifically for Allah and defines it as one for which the word death can never be true. Some have added to this explanation and stated that He is the ever living who plans, changes affairs as He likes and determines the measure of things as He pleases. The truth is that if life is an attribute of one created then life must be an attribute of the Creator because an attribute that does not exist in the Creator cannot be found in the creation. He is ever living and the fountain of life.

ٱلۡقَيُّومُ‌ – is the superlative form of قیام – القئم الحافِظُ لِکُلِّ شئ والمُعۡطی له‘ مابه قِوِامه (R), that is, He is self-subsisting, guardian over all, and granter of the means by which others subsist. Its meaning comprises both: القائم بذاته والمقّوم لغیرہ , that is, He is self-subsisting and by whom all subsist.

2-255b:  تَأۡخُذُهُ – اَخذ meaning to seize, or lay hold of, is sometimes with wrath, that is, with dominance.

سِنَةٌ۬  – The root of this is وَسَن and the meaning of both is remissness and sleep (R), or سِنَةٌ۬  is drowsiness that does not reach the stage of sleep, as is evident from a poetic verse: فی عینه سِنَة و لَیۡسَ بنائمٍ (His eyes are drowsy but he is not sleeping) (LA). 

Reason for slumber preceding sleep: Slumber is mentioned before sleep because there is an element of overpowering in تَأۡخُذُهُ ۥ . Slumber does not overpower God and neither does sleep which is even more intense in rendering one unaware of one’s surroundings. It is possible that a person may not lose total awareness while slumbering but does so when asleep.

Permission required for intercession: يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِ . See 2-48a for intercession. Permission from Allah is made a precondition of intercession here. This precondition is required not only for the one interceding but also for the one on whose behalf intercession is made as stated in: لَا يَشۡفَعُونَ إِلَّا لِمَنِ ٱرۡتَضَىٰ (…they intercede not except for him whom He approves) (21:28). So, intercession is neither something within the control of the intercessor so that he can intercede whenever he wants, and neither does the person for whom intercession is to be made have a right to present an intercessor on his behalf. What is the meaning of permission in the context of intercession? Its meaning is made clear in the hadith about intercession. This hadith states that the Holy Prophet said that on the Day of Judgment, he will fall in prostration until God will order him to raise his head and to state his wish, which will be accepted. The Holy Prophet will then intercede, and his intercession will be accepted. 

Intercession is a form of prayer: This hadith shows that intercession on the Day of Judgment is actually a form of prayer. Just as the Holy Prophet prayed for his Companions and followers in this world and purified them of their sins. Similarly, on the Day of Judgment, the Holy Prophet will pray for them, and his prayer will be accepted, and his intercession will be successful. Those who believe that the prayers in this world of pious people are accepted cannot deny this kind of intercession. The intercession of the Holy Prophet manifested itself in this world in the form of the purification of the Companions in the spiritual sense, and was also responsible for granting them kingdom. It follows that the intercession of the Holy Prophet on the Day of Judgment is as much a settled fact as his intercession in this world. Islam has thrown such perfect light on all aspects of Truth that nothing is left in the dark. 

  مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ – Here affairs of this world are meant as is in front and what is behind are matters of the Hereafter (IJ) or the opposite of it (R). It could also mean things that have passed and things that are in the future. Another interpretation is things that one feels and those that one does not.

يُحِيطُونَ – اِحاطة or encompassing is of two types, one of matter and other of knowledge. Encompassing of knowledge means to fully know about the existence, genus, condition, and purpose of existence of a thing. Nobody besides Allah knows like this (R). Humans cannot fully comprehend even a grain of sand.

2-255c: كُرۡسِيُّ – In common parlance, كُرۡسِيُّ is something on which one sits. But Ibn Abbas takes كُرۡسِيُّ here to mean knowledge and some take it to mean kingdom (R). The statement of Ibn Abbas regarding this is in Bukhari. The following objections are made against this adoption: First, the dictionary does not give the meaning of كُرۡسِيُّ as knowledge. The response to this is that the root of  كُرۡسِيُّis کرس which indicates knowledge. In fact, Ibn Jarir says that the real connotation of کرس is knowledge, and for this reason a manuscript whose writing imparts knowledge is called کراسة . Similarly, using some citation as evidence, he states تکّرس means knowledge or get to know. For this reason, scholars are called کراسی which is the plural of كُرۡسِيُّ (T). And Zamakhshari copied a proverb from Qatrab: خیر ھزا الحیوان الاناسی و خیرالاناسی الکٰراسی (The best among the living beings are humans and the best among the humans are scholars). So, when the root meaning indicates knowledge, the use of this word as an attribute of Allah by the Quran is fully justified because the new sense of the word had to be conveyed by the traditional root meaning of the word. The second objection is that the tradition of using كُرۡسِيُّ  in the sense of knowledge is not correct as Ibn Abba establishes its meaning as موضع قدمیه. However, this is the manifest meaning. Bukhari accepts the narration in which Ibn Abbas holds كُرۡسِيُّ to be knowledge true and the same is corroborated by other sources as well. The third objection is that a hadith states: ما السموٰات السبع و الارضون السبع عند الکرسی الا کحلقة ملقاة بارض فلاة (The seven heavens and the seven earths are like a ring in the wilderness before the كُرۡسِيُّ ). This hadith equally makes sense if we take كُرۡسِيُّ to mean knowledge because the heaven and earth are insignificant before the knowledge of God. The meaning of كُرۡسِيُّ as knowledge is borne out as correct by the Quran itself. First, the context mentions knowledge because protection can only be afforded through knowledge. Second, there are numerous references in the Quran that whatever is in the heaven and earth belongs to Allah or that He has knowledge of it, but there is no occurrence which states that whatever is in the كُرۡسِيُّ is His or that He has knowledge of it. In any case, it is manifest that God’s hands are not like human hands and his كُرۡسِيُّ is not like the human furniture for sitting. Instead, just as there are chairs for scholars and they are endowed chairs as an acknowledgement of their scholarship, so too is the rationale for the use of the word كُرۡسِيُّ here. See 2-15a. The one who is above slumber and sleep is also free from the need of sitting and lying.و لا كُرۡسِيُّ فی الحقیقة و لا قاعد (In reality, there is neither a chair nor a sitter).

2-255d: يَـُٔودُهُ ۥ – It is a derivative of اَوۡد which means exertion and toil.

This verse is well-known as آیة الکرسی and its greatness is well documented in Hadith. The reading of this verse after every obligatory prayer is stressed. According to one hadith, this is the grandest verse, another hadith states that this verse contains the grandest name of Allah. In the Books of Hadith by Ahmad, Abu Dawud and Tirmazi there is a narration that the Holy Prophet recited this verse and the first verse of Surah Al-Imran and stated that both contain the grandest name of Allah. In another hadith, there is a statement that the grandest name of Allah occurs in Surahs Al-Baqarah, Al-Imran and Ta Ha, and in all three the commonality is the name ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ (Ever-living, Self-subsisting) which occurs in just these three and none other. It is also established that prior to the Battle of Badar, the Holy Prophet prayed under a canopy strung for him and beseeched Allah by repeatedly invoking Allah with His attributes of یا حی   and یا قیوم . This verse indicates that the ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ  God will save the Muslims from being destroyed by the unbelievers and will make them a living nation.

This verse also rebuts the incorrect beliefs of other religions: The verse first expresses the unity of Allah, and then states that ٱلۡحَىُّ is his attribute, and whatever life we see in this world is a manifestation of His attribute of ٱلۡحَىُّ . This is a rebuttal of the belief that matter and spirit were not created, and coexisted with the Creator. It is then asserted that He does not slumber or sleep. Jesus who is considered Divine slept as humans do.

It removes errors in the concept of intercession: Christians adopted a very liberal concept of intercession and hold that whoever believes that Jesus atoned for the sins of humanity will be saved. It follows that humanity can do what it pleases, and it will still have Jesus to intercede on their behalf. The other extreme is that some people consider Allah to be so constrained by the dictates of justice that they totally rejected the concept of intercession. The Quran by the use of the word بِإِذۡنِهِ (by His permission) removes both the misconceptions. There is no entitlement to intercession just because of belief. Hadith states that on the Day of Judgment, the Holy Prophet will fall in prostration and will glorify and praise Allah and will beseech Him until he will be given permission to intercede. Those who accept that prayer by pious people is accepted cannot refute intercession which is just another form of prayer. 

2-256 There is no compulsion in religion — the right way is indeed clearly distinct from error.^a So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing.^b

 لَآ  إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ (٢٥٦)

2-256a: إِكۡرَاهَ – means to have a person lift a burden that they do not like.

ٱلدِّينِ – The ال in ٱلدِّينِ stands either for a covenant or is a modifying word in the genitive case for an apposition noun and the meaning is the religion of Allah.

غَىّ – is the ignorance born out of corrupted belief but is also used to mean just ignorance (R). The opposite of this is رُشۡد which means rightly guided. By رُشۡد و غَىّ  is meant truth and falsehood.

The custom of declaring a child Jewish among the Helpers as an offering: It is recorded that a custom among the denizens of Madinah was that some women, when they did not have living offspring, would make an offering; the offering was that they would make their child when born a follower of the Book because they considered the religion of the followers of the Book better than their own faith. When Islam came to Madinah, the Helpers desired that those who had thus become Jewish should be converted to Islam. One version is that this verse was revealed in that context, and it laid down the rule that conversion from one religion to another is a matter of one’s own choice. Compulsion is not allowed in religion. It is narrated by Ibn Abbas that a person belonging to the tribe of Bani Salam bin Auf had two sons who were Christians. When he became a Muslim, he asked the Holy Prophet if he could compel his sons to accept Islam. Another version is that this verse was revealed in that context. 

The verse “there is no compulsion” is not abrogated: The words of this verse are so clear and far reaching in meaning that it is alone sufficient to rebut all charges against Islam of spreading by force. It is completely erroneous to allege that this verse is abrogated. Mere allegations by sundry persons cannot abrogate a Quranic verse. However, if there is a statement by the Holy Prophet then such a charge could be accepted. It is an even bigger mistake to consider this verse abrogated by the جاھد الکفار والمنٰفقین verse as not a single instance can be cited of forcible conversion based upon this injunction. The injunction to strive (جاھد) was revealed prior to the ‘no compulsion’ verse in Makkahوَجَـٰهِدۡهُم بِهِۦ جِهَادًا ڪَبِيرا  (And strive against them a mighty striving with it) (25:52). When the injunction to strive (جاھد ) is present before and after the revelation of the no ‘compulsion’ verse, to argue that this verse is abrogated is meaningless. 

The verse of ‘no compulsion’ is not restricted in application to the People of the Book (Ahle Kitab): Restricting the application of this verse to just the People of the Book is also clearly against the Quran. The amazing thing is that the verse itself rebuts such a restriction, and to consider this verse abrogated is to deem the argument erroneous. The argument is that the right way is differentiated from the wrong way, and hence there is no need to compel anyone to convert. To consider the verse abrogated means this distinction between the right and wrong way does not exist ,and this is counter intuitive. Leave alone restricting the application of this verse to the People of the Book, the principle of no compulsion in religion is so encompassing that its spirit includes even the followers of the Quran. The Quran does not compel its followers to anything but gives rational arguments to guide the followers because it states that the right path is made manifest, hence there is no need for any compulsion to accept. Other religions compel their followers to accept some aspects of their religion that may not be appealing but not Islam. It is only Islam that completely eradicates the use of compulsion in matters of religion.

2-256b: ٱلطَّـٰغُوتِ – is derived from طَغَی which means exorbitant, as in: لَمَّا طَغَا ٱلۡمَآءُ  (Surely when the water rose high) (69:11). And طغیان is to exceed the limits in inordinacy. طاغوت is from this root of the measure of فَعَلُوت and it means every disobedient and every deity besides Allah. It is used both as a singular and a plural. Magicians, diviners, soothsayers, jinn, and those who turn people from good are called طاغوت (R). The meaning of طاغوت here according to Umar is the devil. Some take its meaning here to be diviners, some magicians, some false deities, and some idols. In reality, all things that lead astray are included in the meaning of طاغوت . 

 ٱسۡتَمۡسَكَ – means to hold a thing firmly with a set purpose.

عُرۡوَةِ – is derived from عُرۡوی which means to be naked or bare. عراء is a place that is open and spacious without any barriers. Another use of this word in the Quran is: لَنُبِذَ بِٱلۡعَرَآءِ (cast down on naked ground) (68:49). The meaning of عُراء means side or direction, and عروہ means a thing which is towards someone, and which is held (R). So the place where a bucket or goblet is gripped is called عروہ.

ٱنفِصَامَ – is derived from  فَصۡمwhich means to break. 

Here کفر با لطاغوت and ایمان باللّٰه are put in juxtaposition, and just as by کفر با لطاغوت is meant not to accept the insinuations of the devil, by ایمان باللّٰه is meant to fulfil the injunctions of Allah. A person who adheres to this principle has grabbed hold of a firm handle that will not break, that is, their actions will not be wasted. Muadh bin Jabal states: لا انفصام لھا دون الجنة . Analogically, عروہ is compared to Imaan (faith) or Islam, and holding fast to it means to fully strive to act on it. Mujahid states that on hearing these words, the Holy Prophet remarked: اللّٰه لا یغیر ما بقوم حتٰی یغیروا ما باانفسہم (Allah does not change the condition of any people unless they change themselves). Even today, the same عروہ and ثقٰی  are present but Muslims do not have a firm hold on it.

2-257 Allah is the Friend of those who believe — He brings them out of darkness into light. And those who disbelieve, their friends are the devils who take them out of light into darkness. They are the companions of the Fire; therein they abide.^a

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ‌ۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ‌ۗ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٢٥٧) 

2-257a: وَلِىُّ – وَلا and تَوالی are words that are used for nearness whether it is closeness in terms of space, or relationship, or faith, or friendship, or assistance, or belief. And وِلایَة means friendship or guardianship and وَلایَة means to take charge of an affair, or both the words have the same meaning, that is, being guardian of an affair. And وَلِّی and مَوۡلٰی are both used as subject and object, that is, in the sense of مُوالی one who guards or موالیone who is guarded. And Allah, in the sense of موالِی , is called a person’s وَلِیۡ and also مَولیٰ and a person is also called Allah’s وَلِّی (in the sense of مُوالَی ) but never مَولیٰ (R). And because the real meaning of وَلَاء is a close relationship or extreme nearness لیس بینھما ما لیس منھا (R), hence Allah being a person’s ولی or a person being Allah’s ولی shows this extreme closeness, and in both there is a sense of giving help, or that help will be given. Other connotations of وَلِّی are loving and affectionate, friendly, and helper (T). Thus, there is a sense of closeness, affection, truthfulness, and help in وَلِّی . The Quran, therefore, calls believers as وَلِّی of other believers, the hypocrites as وَلِّی of other hypocrites and Satan as the وَلِّی of the unbelievers as also stated in this verse: أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ (أَوۡلِيَآؤ is the plural of وَلِّی). On the Day of resurrection, the ولایت  (affection) of the unbelievers for one another and the موالاة (guardianship) of Satan will be terminated, as is stated in: يَوۡمَ لَا يُغۡنِى مَوۡلًى عَن مَّوۡلً۬ى شَيۡـًٔ۬ا  (The day when friend will avail friend in naught…) (44:41).

What is Allah’s ولایت with the believers: Allah is the وَلِّی protector of the believers and this is His relationship with them. His ولایت with them is that when a person believes in Him and lives a life of a believer in practice, He takes him out of the darkness of unbelief, polytheism, sin, evil customs and traditions, false beliefs, ignorance, etcetera, into light. So, the indication of true belief is that the believer comes out of darkness. The unbeliever who refuses to take a step towards goodness, wanders further and further into darkness as time goes on. He steps from one evil to another evil. The believer, on the other hand, steps from one good deed to another.

Nur or light always expressed as singular in the Quran: It is worth remembering that the Quran always expresses Nur or light as singular and ظُّلُمَـٰتِ or darkness as a plural because there is only one Nur or truth, but ظُّلُمَـٰتِ or darkness is of many types. Thus, to express the perfection of Nur, the term used is: نُورٌ عَلَىٰ نُورٍ۬‌ۗ (light upon light) (24:35). The same idea is expressed in: وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ (And (know) that this is My path, the right one, so follow it, and follow not (other) ways, for they will lead you away from His way) (6:153). Thus, there is only one path that leads to God, but there are many paths that lead away from him.

2-249 So when Saul set out with the forces, he said: Surely Allah will try you with a river. Whoever drinks from it, he is not of me, and whoever tastes it not, he is surely of me, except he who takes a handful with his hand. But they drank of it save a few of them.^a So when he had crossed it, he and those who believed with him, they said: We have today no power against Goliath and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah’s permission! And Allah is with the steadfast.^b

فَلَمَّا فَصَلَ طَالُوتُ بِٱلۡجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبۡتَلِيڪُم بِنَهَرٍ۬ فَمَن شَرِبَ مِنۡهُ فَلَيۡسَ مِنِّى وَمَن لَّمۡ يَطۡعَمۡهُ فَإِنَّهُ ۥ مِنِّىٓ إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِيَدِهِۦ‌ۚ فَشَرِبُواْ مِنۡهُ إِلَّا قَلِيلاً۬ مِّنۡهُمۡ‌ۚ فَلَمَّا جَاوَزَهُ ۥ هُوَ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ قَالُواْ لَا طَاقَةَ لَنَا ٱلۡيَوۡمَ بِجَالُوتَ وَجُنُودِهِۦ‌ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـٰقُواْ ٱللَّهِ ڪَم مِّن فِئَةٍ۬ قَلِيلَةٍ غَلَبَتۡ فِئَةً۬ ڪَثِيرَةَۢ بِإِذۡنِ ٱللَّهِ‌ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ (٢٤٩)

249a: جُنُودِ – is the plural of جُنۡد which means a force or a congregation of any type. جنود ابلیس and جنود ربّك are taken from جُندُ, which means hard earth which has stones.

نَهَر – نَهَر and نَھۡر is a place for drinking water, and the meaning of نَهَر is also abundance and means (R). In the commentary of فِى جَنَّـٰتٍ۬ وَنَہَرٍ (…will be among Gardens and rivers) (54:54) it is stated that this can also be taken to mean abundance and light (LA). نھار or day is that in which light spreads (R).

مِنِّى – مِنِّى  means he is from among my companions. The Holy Prophet’s words in a hadith are: لیس مِنّا من لم یرحم صغیرنا و لم یوقر کبیرنا (He is not one of us who does not show mercy to our young ones and esteem to our elderly).

يَطۡعَمۡهُ – The word طعم means to taste and is applicable to both eatables and drinkables.

ٱغۡتَرَفَ – غُرۡفَةَۢ – غَرۡف means to pick up and take a thing, and غُرۡفَةَۢ is that which is taken in this way, that is a handful. The meaning of غُرۡفَةَۢ is an elevated chamber or a tall building (R). Other places in the Quran where this word is used are: أُوْلَـٰٓٮِٕكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ (These are rewarded by high places) (25:75),  لَنُبَوِّئَنَّهُم مِّنَ ٱلۡجَنَّةِ غُرَفً۬ا (We shall certainly give them an abode in high places in the Garden) (29:58)  وَهُمۡ فِى ٱلۡغُرُفَـٰتِ ءَامِنُونَ (…and they are secure in the highest places) (34:37). The latter two references both use the plural of غُرۡفَةَۢ.

Tried by the river: If we take the meaning of نَهَرٍ to be a river of water, then possibly this trial is meant to find out those who can patiently bear the pangs of hunger and thirst, and in this way separate the bold from the weak of heart. It is possible that the meaning of نَهَرٍ here is abundance and wealth because the narration here is about Saul’s military expedition against Goliath which took place after he defeated the Amalekites and captured much booty as is mentioned in Samuel chapter 15. Although Bani Israel was commanded not to put the spoils of war to their use (that is, they were to destroy it), Saul’s forces took the good things for their own use and as a consequence became much weaker in their campaign against the Philistines.

The first trial through Gideon: Even if the meaning of نَهَرٍ is taken to be a river of water, the Christian objection that the Quran makes an historical mistake by narrating this incident here is fallacious. It is correct that according to the Bible, about a century and half before Saul, Gideon was commanded to try his troops by water. This is described in the beginning of the seventh chapter of Judges where it is stated: “…bring them down unto the water, and I will try them for thee there…and the, Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth , him shall thou set by himself; likewise every one that boweth down  upon  their knees to drink water.” It is well established that the Book of Judges is not an original document but is gleaned from pre-existing documents. Hence the veracity of any incident in it cannot be vouched with any degree of certainty. Further, there are many discrepancies in the narration of this incident. Rev. Dummelow admits in his commentary of the Bible that, “The places mentioned in this incident are dubious,” and writes about Mount Gilead: “Gilead is to the east of Jordan. Some other location is intended.” When these events are so doubtful, how can they contradict the Quran?

Quite apart from this, it appears from the Bible that many other trials tried to differentiate between those strong in faith and the weaklings. One such incident is mentioned in Deuteronomy 20:8. Hence it is not farfetched that similar incidents occurred with Gideon and Saul. One was mentioned in the Bible and the other in the Quran. It is not perhaps the contention of any Christian that the Bible contains such a detailed history of Bani Israel that any incident not mentioned in it cannot be accepted. There is some difference in the two incidents as well. The Bible version states lappeth of the water with his tongue, as a dog lappeth, while the Quran states that a handful of water may be drunk but not in an amount to fully quench. This narration is more enlightening.

2:249b: جَالُوتَ – is from جال and جال فی الحرب means a vehement attack during a battle. The Bible states that Goliath of Gad attacked with such vehemence that despite his loudly challenging the Israelites to send out a champion for individual combat, none dared to step out. 

فِئَةٍ۬ – is derived from فَیۡءٌ which means to return to a good condition. And فئة is a party that helps another, and some among them repeatedly return to help some (R).

A small party sometimes vanquishes a larger one: The party with Saul passed through a great trial and was determined to bear all manner of suffering and distress. This determination made them deserving of overcoming a large party though being smaller in number. The purpose here is to reassure Muslims of victory provided they are patient.  The most vivid illustration of this, and one unparalleled in the annals of history, was during the time of the Holy Prophet. The opponents always outnumbered the Muslims in strength and armament, but the  Muslim’s strength of faith, patience and fortitude made them deserving of Allah’s help. The current weakness of the Muslims is a direct result of their lack of faith and patience.

2-250 And when they went out against Goliath and his forces, they said: Our Lord, pour out patience on us and make our steps firm and help us against the disbelieving people.^a

وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِۦ قَالُواْ رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرً۬ا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٥٠)

2-250a: بَرَزُواْ – An open plain is called بَراز , and the meaning of بَرَزَ is he came out in the open plain. Sometimes, بَرَزَ is used for a person whose previously hidden condition becomes manifest. Other examples of its use in the Quran are: وَبَرَزُواْ لِلَّهِ ٱلۡوَٲحِدِ ٱلۡقَهَّارِ (and they will come forth to Allah, the One, the Supreme) (14:48), وَبَرَزُواْ لِلَّهِ جَمِيعً۬ا (And they will all come forth to Allah) (14:21) and يَوۡمَ هُم بَـٰرِزُونَۖ (The day when they come forth) (40:16) (R).

أَفۡرِغۡ – فِراغ is the opposite of occupation, and اَفۡرَغۡتُ الدَّلۡو means washed it away by pouring what was in it. افۡراغ means poured out (R). And فَرۡغ is also used in the sense of spacious and pouring (LA). In the context here, افراغ صبر means the grant of patience in abundance, and by صبر  here is meant steadfastness and perseverance. 

ثَبِّتۡ – ثَبات is the opposite of decline, and sometimes ثُبُوت or اِثۡبات is by reasoning. And the meaning of تثبیت is to give strength, that is, to make strong or firm (R).

This shows that patience and perseverance are the key ingredients for overpowering and subduing an enemy and that is why Allah imparted the knowledge of this prayer. Those who lose courage and retreat at the slightest sign of opposition cannot be successful. Patience is a most useful quality during conflict.

2-251 So they put them to flight by Allah’s permission. And David slew Goliath, and Allah gave him kingdom and wisdom, and taught him of what He pleased.^a And were it not for Allah’s repelling some men by others, the earth would certainly be in a state of disorder; but Allah is Full of grace to the worlds.^b

فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُ ۥدُ جَالُوتَ وَءَاتَٮٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِڪۡمَةَ وَعَلَّمَهُ ۥ مِمَّا يَشَآءُ‌ۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَـٰڪِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَـٰلَمِينَ (٢٥١)

2-251a: دَاوُد is a grand prophet from among the Bani Israel who was a king in addition to being a prophet. He lived 1017 years before Christ. His father’s name was Jesse and Jesse was a resident of Bethlehem.

ٱلۡحِڪۡمَةَ – The actual meaning of حِڪۡمَةَ is to find the truth with knowledge and reason (R) or with knowledge and experimentation (T). This word is used in various senses in different contexts. When used in the context of the Book, it means an understanding of the Book or the details of Islamic law, jurisprudence, and tradition. See 2-129a. David was granted two things, kingship and prophethood. The verse speaks of granting him ٱلۡمُلۡكَ that is kingdom and ٱلۡحِڪۡمَةَ   which in this context stands for prophethood, because among the meaning of حِڪۡمَةَ  is prophethood and messengership (T). And, truth, obedience, fear of Allah, and an understanding of the wisdom of His actions is found through prophethood and messengership. حِڪۡمَةَ is also used in the sense of reflecting on what lies behind Divine commands and obeying them. It is used in the sense of tolerance and serenity. The Quran, Torah and the Gospels are also referred to by the name حِڪۡمَةَ  (T). Sadi also narrates حِڪۡمَةَ as being prophethood (R).

Conflicting narratives in the Bible about Saul: The Bible has two conflicting narratives about how David came into the service of Saul. See Samuel 16:18-22 and 17:26 and 55-58. According to the first version, Saul sent for David and kept him to play the harp. According to the second version, when Saul saw David challenging Goliath, he did not know who he was. It is established from the Bible narrative that it was David who killed Goliath. The purport behind the grant of kingdom and wisdom is that he was granted kingship and prophethood.

2:251b: دَفۡعُ – When the relative pronoun of دَفۡعُ is الٰی the meaning is اِنالة to deliver a thing to somebody as in: فَإِذَا دَفَعۡتُمۡ إِلَيۡہِمۡ أَمۡوَٲلَهُمۡ (And when you make over to them their property) (4:6). However when the relative pronoun is عن , its meaning is defend or protect as in:  إِنَّ ٱللَّهَ يُدَٲفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْ‌ۗ (Surely Allah defends those who believe.) (22:38) (R). Here دَفۡعُ is in its primary meaning الا زالة بقوة (LA) that is to remove by force, the purport being to remove the mischief of the mischief mongers.

The necessity for a religious war explained: When mischievous folks gain ascendancy in the world and seek to destroy what is right and truthful then Allah destroys them, and the use of the word ذُو فَضۡلٍ is indicative that war at times is a blessing. This indicates the battles that the Holy Prophet had to fight. The Quran was the first to propound the principle of a necessary war. 

2-252 These are the messages of Allah — We recite them to thee with truth; and surely thou art of the messengers.^a

تِلۡكَ ءَايَـٰتُ ٱللَّهِ نَتۡلُوهَا عَلَيۡكَ بِٱلۡحَقِّ‌ۚ وَإِنَّكَ لَمِنَ ٱلۡمُرۡسَلِينَ (٢٥٢)

2-252a: Christian criticism and the truthfulness of Quran: Christian critics try to portray the narrations of this section and the previous one as being historically incorrect or muddled. However, it is a testament to the truthfulness of the Quran that it foresaw the parts that were to be made the target of criticism and after narrating the events in these parts, it states that the narration is بالحق , meaning that not only is the narration true but that there was a dire need for bringing these events to light; only those parts of the events are narrated which were necessary given the context. The need of the time was that Muslims were facing an aggressive war in which they were vastly outnumbered, and the objective here was to make them understand how they could be victorious. It is also revealed to them that if the hypocrites and those of weak faith abandon them in war, this would not be a source of weakness for them, but rather strength. It is then conveyed that the necessity for these wars is to end strife. The ending statement of “thou art of the messengers” is meant to convey that the statements made herein are not things that are the construct of the Holy Prophet’s mind but are things told to him by God, and that previous prophets too had to fight so why is there an objection to the wars that the Holy Prophet had to fight?

2-253 We have made some of these messengers to excel others.^a Among them are they to whom Allah spoke, and some of them He exalted by (many) degrees of rank.^b And We gave clear arguments to Jesus son of Mary, and strengthened him with the Holy Spirit.^c And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so some of them believed and some of them denied. And if Allah had pleased they would not have fought one with another, but Allah does what He intends.^d

 تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٍ۬‌ۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُ‌ۖ وَرَفَعَ بَعۡضَهُمۡ دَرَجَـٰتٍ۬‌ۚ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَـٰتِ وَأَيَّدۡنَـٰهُ بِرُوحِ ٱلۡقُدُسِ‌ۗ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِينَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ وَلَـٰكِنِ ٱخۡتَلَفُواْ فَمِنۡہُم مَّنۡ ءَامَنَ وَمِنۡہُم مَّن كَفَرَ‌ۚ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ وَلَـٰكِنَّ ٱللَّهَ يَفۡعَلُ مَا يُرِيدُ (٢٥٣)

2-253a: تِلۡكَ – The indication here is to the prophets mentioned previously in this chapter. A little reflection shows that all the prophets of the world are mentioned in the foregoing verses: مَآ أُنزِلَ مِن قَبۡلِكَ (that which was revealed before thee) (2:4) and مَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ (that which was given to the prophets by their Lord) (2:135). So, the indication in تِلۡكَ ٱلرُّسُلُ is to all the prophets of the world.

فَضَّلۡنَا – تفضیل – فَضِیۡلَة – فضل is degree of excellence and تفضیل is to grant excellence or to endow an attribute or trait of character that distinguishes a person from others (T).

What is the relevance of beginning a discussion on the excellence of prophets here? It was stated earlier that the Holy Prophet is one of the prophets, and here it is stated that Allah granted different degrees of excellence to prophets. This is a way of saying that the Holy Prophet is one of the prophets but that he excels all others. This is not a farfetched statement because there is no harm in accepting that some prophets excel others. Without accepting this, the sequence of the subject ceases to be consistent. Thus, it is stated in Ruh al-Maani: استئناف مشعر بالترقی کانه قیل انك لمن المرسلین و افضلہم فضلا. In reality, this indication is given here because on different occasions the excellence of the Holy Prophet is already mentioned. For example,it is mentioned by his being sent to all the nations of the world, in the excellence of Quran over all other revealed Books, in the abrogation of and being better than all previous religious laws or shariah, and in the Holy prophet being the arbitrator for the contentions between all religions. Hence it became necessary to clarify that this eminent position which supersedes all other prophethoods and takes their place is not a contradiction of: لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬ مِّنۡهُمۡ (…we do not make any distinction between any of them…) (2:136) because even in previous prophets some were given excellence over others. The narration in previous verses of David who was given both kingship and prophethood is a point of his excellence over the other prophets of Bani Israel. Hence the excellence of Holy Prophet is mentioned here because along with prophethood, he was granted kingship. The intention of one excelling another is not to imply that the other is deficient in any respect but in two perfect human beings one may be distinguished from the other by having a higher degree of desirable traits and this is what imparts excellence to one over the other. Thus, there are different degrees of human perfection.

All the attributes of the Bani Israel prophets found in the Holy Prophet: There is another fact that is worth remembering. The excellence of the Holy Prophet is mentioned here in between the narration of two great Israeli prophets – David and Jesus. David occupies a premier position among these prophets from the point of view of glory and splendor while Jesus excels in the spiritual and moral quality of his teachings. The Holy Prophet surpassed both in each of these fields respectively. In addition, both compared the coming of Holy Prophet to the coming of God in their prophecies. See Psalms 110 and Mathew 21:33-44. Thus, despite their own respective temporal and spiritual glory, they saw in the high degree of excellence of the Holy Prophet a reflection of God’s glory.

There are some hadith reports in which the Holy Prophet stated: “Do not give me superiority over Moses” or “Do not give me superiority over Jonah.” However, there is no contradiction between the hadith reports and this fine narration of the words of Allah in the Quran that state the excellence of Holy Prophet, because the Hadith statements are with reference to a particular occasion and context. The hadith in Bukhari in which the statement regarding not giving superiority over Moses occurs has as background a quarrel between a Companion of the Holy Prophet and a Jew on this subject of who is superior. The Holy Prophet probably thought that if such a discussion was not put to an end, there would be a real chance that a prophet of Allah may be denigrated.

2-253b: كَلَّمَ ٱللَّهُ‌ – Words strung together in the form of a verse that conveys a meaning is called کَلام  . See 2-75a. The way in which Allah communicates is explained by the Quran in surah Al-Shura 42:51 where it is stated that Allah communicates with men only in three ways. One is by inspiration to the heart known as وحی خفی ; the second is from behind a veil and includes true dreams known as رویا صادق , visions known as کشف  and revelation known as الہام; the third way is by sending the angel Gabriel. There is no other way in which Divine communication comes to man. Imam Raghib also held that these are the only three means by which Allah communicates.

 رَفَعَ – The four meanings of رَفۡع are explained in 2-63a. The applicable meaning here is an esteemed status because the رَفۡع of people by Allah takes place only in this sense, and not by physically raising them from a low place and putting them at a high place. This interpretation is evidenced by the attribute of Allah as الرافع meaning الذی یرفع المؤمن بالا سعاد و اولیاءہ بالتقریب (T), which means who makes the believer fortunate and who raises (رَفۡع )  the pious by granting nearness to Him.  

دَرَجَـٰتٍ – Either something is omitted before دَرَجَـٰتٍ such as فی or درجہ if taken to mean رفعة (exaltedness or eminence) is a basic form of verb without inflection binding it to a particular subject or is in the present tense and means ذو درجات . What is the purport of these words? The obvious rendering of the words makes it appear as if only some prophets received Divine communication while others were exalted but not spoken to. Some commentators hold that what is meant is speaking without the intermediary of an angel as with Moses on Mount Sinai and with the Holy Prophet on the night of Ascension or Mirage, but this form of communication is excluded by the clear meaning of ما کانا بشر (42:51). So the communication that took place in the cited instances of Moses and the Holy Prophet must be one of the three types. Some say that by كَلَّمَ ٱللَّهُ is meant Moses and by   رَفَعَ بَعۡضَهُمۡ دَرَجَـٰتٍ is meant Holy Prophet but such an adaptation is quite unnecessary. 

All prophets received Divine communication: All prophets were spoken to. The construction of the statement is similar to what is stated elsewhere in the Quran: فَفَرِيقً۬ا كَذَّبۡتُمۡ وَفَرِيقً۬ا تَقۡتُلُونَ (some you gave the lie to and others you would slay). The meaning is not that the ones who were slain were not given the lie to, but rather accusing of lying was the first stage for all these messengers. For some, the opposition did not go beyond that stage but for others the opponents made plans to murder them. Similarly, Divine communication is the first stage. Some prophets only received Divine communication, that is, they were sent with knowledge and guidance while others received some other degrees of rank as well, as for example kingship in the case with David, mentioned earlier. There are very few who were granted both prophethood and kingship and the grandest of those who were granted both is Prophet Muhammad Mustafa, peace and blessings on him.

2-253c: These words are explained before in 2-87b. The excellence of David was mentioned earlier in that he was given kingship along with prophethood. Jesus was mentioned here because although he was far removed from kingship, he was given excellence of a different sort, or because Jesus was the last of the national prophets and in the very next words there is an indication of the prophet who came as a prophet for the whole world.   

2-253d: ٱقۡتَتَلَ –اقتتال and مُقَاتَلة have the same meaning, that is, to fight with one another.

The need for a prophet to be sent to each nation: It is stated here that the followers of prophets who were sent to different nations would not have fought with each other if God had wanted. But because God intended that after all the national prophets, He would send a prophet who would create a universal brotherhood of all nations, so the followers of earlier prophets contended with each other. Although Divine will or pleasure is sometimes used interchangeably with intention, actually, Divine will is the creation of things in a particular manner. God created humans with different, and often opposing, forces within which supply the motivating power for human progress, but the wrong use of these opposing forces leads to conflict. Hence, the meaning of لَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ is merely that if God wanted, He could have created humans without the opposing forces, but the Divine pleasure was to create humans so that they could progress and excel other creation, and so He kept these different and opposing forces within people. The indication in يَفۡعَلُ مَا يُرِيدُ is that humans can obtain a good result by the right use of these opposing forces and a bad one by their wrong use, or that the intention of Allah is to send a universal prophet for all nations so that the universal prophet puts an end to all strife and contention among nations.

2-243    Hast thou not considered those who went forth from their homes, and they were thousands, for fear of death. Then Allah said to them, Die. Then He gave them life. Surely Allah is Gracious to people, but most people are not grateful.^a

 أَلَمۡ تَرَ إِلَى ٱلَّذِينَ خَرَجُواْ مِن دِيَـٰرِهِمۡ وَهُمۡ أُلُوفٌ حَذَرَ ٱلۡمَوۡتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُواْ ثُمَّ أَحۡيَـٰهُمۡ‌ۚ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَشۡڪُرُونَ (٢٤٣)

2-243a: أَلَمۡ تَرَ – It is used as an expression of amazement, and for an event that is widely known. The purpose is to draw attention of the addressee to consider the event because observation, as Imam Raghib has written, takes place in several ways, by eyes, by imagination, by thinking, by intelligence. He says that if there is صلہ الیٰ , it means looking at it with an eye to deliberate. Ibn Jarir also calls it رویة القلب ۔

دِيَـٰر – It is the plural of دار which means destination, that is the place where one lives.

أُلُوفٌ – It is the plural of اَلۡف which means a thousand because اِلف is spoken of a congregation which is united. And thousand can generically mean a large gathering (R). Ibn Zaid considers أُلُوفٌ to be plural of اٰلف and considers its meaning to be مؤتلفی القلوب (RM), so that the meaning of ھم الوف is that they went out in a congregation united in their purpose or the whole community or party in their entirety went out.

Exodus of Bani Israel from Egypt and its mention in Quran: The actual subject is the necessity for war. This is clearly mentioned in the next verse, and the whole section is about this subject. The question is which nation was it that came out of its homes? Some commentators state that these were the inhabitants of Dawardan who fled from their village for fear of plague. Allah caused them to die and then resuscitated them so that they may know that no one can run away from the decree of Allah. Another view is that there was a community of Bani Israel. Their king called them for jihad but they refused. God caused them to die for eight days and then brought them back to life. There is no historical evidence of any of this. The latter narration is at least conformable with the general topic of the section, but the use of أَلَمۡ تَرَ shows that the reference is to some well-known event. The incidents mentioned above are not only well known but have no basis in reality. The event to which Quran has drawn attention has to be some famous incident, and in fact this is the case. The use of the word خَرَجُواْ lends further support to the event being renowned because there is only one incident of خروج or exodus in history that is known to everybody. This incident is the exodus of Bani Israel from Egypt which is in the Book of Moses and is known by the name of exodus or خروج. By adopting the word خَرَجُواْ , the Quran has identified this famous event. Further evidence is provided using the word أُلُوفٌ because the Bani Israel at the time of exodus numbered six hundred thousand according to the Bible and there is no other incident in history of such a large exodus. The other meaning of أُلُوفٌ as a congregation also lends credence to the group being Bani Israel because in the exodus, the migrating Israelites are again and again referred to as a congregation. Further evidence that this incident refers to Bani Israel of the time of Moses is lent by the fact that the Israelite prophets after Moses are mentioned in the verses following the next two verses that refer to this incident. This is the third evidence. The fourth evidence is that the Bani Israel refused to fight when Moses asked them to and consequently wondered around in the wilderness for forty years which is tantamount to the death of a nation. The refusal to wage jihad is the theme of this section.

The death and resuscitation of Bani Israel: The other words of the verse also do not negate this interpretation, and are, in fact supportive of it. Egypt from which these people migrated is referred to as دِيَـٰرِهِمۡ because for four hundred years it was their residence and their native country. The explanation of أُلُوفٌ has already been given. The reason they left was حَذَرَ ٱلۡمَوۡتِ or fear of death. Pharoah had enslaved the Israelites and his strategy was to first weaken them and reduce them to an abject state by compelling them to do menial jobs and perform forced labor, and then ultimately his plan ws to kill them. This is referred to as the fear of death. Quran refers to the plan of Moses in Surah Al Qasas:  جَعَلَ أَهۡلَهَا شِيَعً۬ا يَسۡتَضۡعِفُ طَآٮِٕفَةً۬ مِّنۡہُمۡ يُذَبِّحُ أَبۡنَآءَهُمۡ وَيَسۡتَحۡىِۦ نِسَآءَهُمۡ‌ۚ (…made its people into parties, weakening one party among them; he slaughtered their sons and let their women live.) (28:4). In the beginning of this surah, it is also stated: يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ (…subjected you to severe torment…) (2:49). So, most certainly, they left their abode for fear of death. What then is the meaning of فَقَالَ لَهُمُ ٱللَّهُ مُوتُواْ ? When they refused to fight at the behest of Moses, it was ordained: فَإِنَّهَا مُحَرَّمَةٌ عَلَيۡہِمۡ‌ۛ أَرۡبَعِينَ سَنَةً۬‌ۛ يَتِيهُونَ فِى ٱلۡأَرۡضِ‌ (It shall surely be forbidden to them for forty years – they will wander about in the land) (5:26). They were banished from what would have been a new life for their nation for forty years, until, as the Bible states, that generation had passed away (Numbers 14:29-30). This was their death. This was their death. ثُمَّ أَحۡيَـٰهُمۡ – Then they were brought back to life because at last their children entered the promised land and became a great nation. They became victorious, rulers, and were imbibed with high morals. This is what is meant by the life and death of a nation.

. 2-244 And fight in the way of Allah, and know that Allah is Hearing, Knowing.^a

وَقَـٰتِلُواْ فِى سَبِيلِ ٱللَّهِ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬ (٢٤٤)

2-245    Who is it that will offer to Allah a goodly gift, so He multiplies it to him manifold? And Allah receives and amplifies, and to Him you shall be returned.^a

2-244a: A lesson for the Muslims from the history of Bani Israel: The injunction to the Muslims in the middle of the events of Bani Israel shows that the narration is not meant to be merely a story but is really a message for Muslims that if they refuse to fight in the way of Allah, the consequence would be the death of their nation. So, when the Muslims became remiss, other nations aggressively moved against them resulting in a dark period of servitude for the Muslims. The Companions of the Holy Prophet benefitted from the advice given in the Quran and when the war came to them, although greatly outnumbered against a powerful enemy, they told the Holy Prophet that they will not be like the followers of Moses who declined to fight at his command but would follow him wherever he took them.

مَّن ذَا ٱلَّذِى يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنًرَیام۬ا فَيُضَـٰعِفَهُ ۥ لَهُ ۥۤ أَضۡعَافً۬ا ڪَثِيرَةً۬‌ۚ وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ (٢٤٥)

2-245a: يُقۡرِضُ – قرضا – قرض is in fact a kind of cutting or severance. In: تَّقۡرِضُہُمۡ ذَاتَ ٱلشِّمَالِ (…leave them behind on the left) (18:17), this word has been used to describe the sun moving on and cutting it from sunshine, leaving the cave behind in shadow. The commonly known meaning of قرض is loan and it is defined as property which is given to a person on the condition that it’s like would be returned (R). Hence the word is used for any action that would be requited. According to Taj al-Arus, قرض , whose real meaning is to sever, has spawned a large number of meanings depending upon the need of the situation, and it quotes the definition by Johari that قرض is a thing done in the past, good or bad, for which there will be a requital. In support of this, he cites a poetic verse of Ammit bin Abi al-Salat: کل امرَئ سوف یجزی قرضه حسنا او سیئا مدینا مثل مادانا   and has states that there is an Arab proverb: لك عندی قرض حسن و قرض سیئ and the purport is you have done a good or bad deed to me and you will accordingly be requited good or bad. And واصل القرض ما یعطیه الرجل او یفعل لیجازی علیه meaning real قرض is that which a person gives or does so that he may be requited for it. He has cited Abu Ishaq who gives the meaning of قرض in this verse as every such action for which a requital is sought, and al-Akhfash who gives the meaning as: who will do a good action by following and obeying the command of God, because when someone does a good deed for another person, the Arabs say: قد احسنت قرضی or قد اقرضتنی قرضا حسنا. Baidwai in his commentary of the Quran states that a loan to Allah is a metaphor for doing an action for which one hopes for a reward in the Hereafter, and further he states that قرض حسن is striving and spending in the way of Allah.

يُضَـٰعِفَ – اضعاف is the plural of ضِعۡف and the ضِعۡف of a thing is something that doubles it, and the meaning of ضاعف is to create the like or several likes of a thing along with it or to double or more than double it (R). And the meaning of ضَعۡف and ضُعۡف is weakness.

يَقۡبِضُ – The literal meaning of قَبۡض is to take something fully by the hand. It is used in both the senses of taking a thing from another and keeping it with oneself or to withhold the hand from giving a thing to another. Imam Raghib has given several explanations of یقبض و یبصط as follows: Allah sometimes takes a thing and sometimes gives it, or He takes it from one nation and gives it to another, or that He sometimes causes death and sometimes gives life, and one meaning can be that Allah takes the good deeds to Himself and then increases them.

يَبۡصُۜطُ – It’s root is بسط which means to spread and expand a thing.

The first verse gave the injunction for war, and this verse exhorts to doing good by waging another kind of jihad, namely spending in the way of Allah. It is stated that whatever good deeds are done selflessly, Allah does not waste them, but instead increases them greatly. The increase as stated by اضعافا کثیرة means a great increase, that is giving a big reward. The history of Islam provides evidence of this. Spending in the way of Allah is mentioned in more detail a little further on. The verse is ended with the words: إِلَيۡهِ تُرۡجَعُونَ so that it may be remembered that earning wealth should not be taken as the goal of this life.

2-246     Hast thou not thought of the leaders of the Children of Israel after Moses? When they said to a prophet of theirs: Raise up for us a king, that we may fight in the way of Allah. He said: May it not be that you will not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in Allah’s way and we have indeed been deprived of our homes and our children? But when fighting was ordained for them, they turned back, except a few of them. And Allah is Knower of the wrongdoers.^a

أَلَمۡ تَرَ إِلَى ٱلۡمَلَإِ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ مِنۢ بَعۡدِ مُوسَىٰٓ إِذۡ قَالُواْ لِنَبِىٍّ۬ لَّهُمُ ٱبۡعَثۡ لَنَا مَلِڪً۬ا نُّقَـٰتِلۡ فِى سَبِيلِ ٱللَّهِ‌ۖ قَالَ هَلۡ عَسَيۡتُمۡ إِن ڪُتِبَ عَلَيۡڪُمُ ٱلۡقِتَالُ أَلَّا تُقَـٰتِلُواْ‌ۖ قَالُواْ وَمَا لَنَآ أَلَّا نُقَـٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِيَـٰرِنَا وَأَبۡنَآٮِٕنَا‌ۖ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡاْ إِلَّا قَلِيلاً۬ مِّنۡهُمۡ‌ۗ وَٱللَّهُ عَلِيمُۢ بِٱلظَّـٰلِمِينَ (٢٤٦)

2:246a: ٱلۡمَلَإِ – The literal meaning of ملاء is to fill, as in:مِّلۡءُ ٱلۡأَرۡضِ ذَهَبً۬ا  (…the earth full of gold). And مَلَاء is a party that is unanimous in its point of view so that the eyes are imbued with a new vision of the future and the souls are filled with beauty and glory (R).

ٱبۡعَثۡ – The literal meaning of بَعۡث is to raise a thing and to bringing it in front. The word is used for getting up from sleep of men, for raising up of prophets, and for the appointment of a person for some work (R).

 مَلِڪً۬ا – مَلِك is he who has the authority to prohibit or to do a thing, and is associated with the politics of men. Hence one can speak of مَلِكِ النَّاسِ (Lord of men), and not  مَلِكِ الاشیاء (Lord of things). This also goes to show that the authority of a king over people is limited, and not like that of مَلِكِ who has full authority. See (1:3a).

عَسَيۡتُمۡ – عسی is used in the sense of wish and hope for greed and begging (R). It is from verbs that show affinity. It is used in desirable matters to give hope and in undesirable matters to warn (T).

Mention of Samuel and the lesson for Muslims: An instance from the history of Bani Israel is started from here which ends with the mention of David. The prophet alluded to is Samuel (see 1 Samuel 8:19, 20). The Israelites at the time had been subdued by the Philistines and during several defeats had lost several thousand men. The reference in: وَقَدۡ أُخۡرِجۡنَا مِن دِيَـٰرِنَا is to losing their country after several defeats and in: أَبۡنَآٮِٕنَا to the men killed or enslaved in battle. This historical example takes up the rest of this section and part of the next one. This example is meant to make the Muslims who had been forced out of their homes and were now separated from their kith and kin to realize that now their survival depended on fighting. Another lesson for them is not to be frightened by the numerical superiority of the enemy.

2-247    And their prophet said to them: Surely Allah has raised Saul to be a king over you. They said: How can he have kingdom over us while we have a greater right to kingdom than he, and he has not been granted abundance of wealth? He said: Surely Allah has chosen him above you, and has increased him abundantly in knowledge and physique. And Allah grants His kingdom to whom He pleases. And Allah is Ample-giving, Knowing.

وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَڪُمۡ طَالُوتَ مَلِكً۬ا‌ۚ قَالُوٓاْ أَنَّىٰ يَكُونُ لَهُ ٱلۡمُلۡكُ عَلَيۡنَا وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ يُؤۡتَ سَعَةً۬ مِّنَ ٱلۡمَالِ‌ۚ قَالَ إِنَّ ٱللَّهَ ٱصۡطَفَٮٰهُ عَلَيۡڪُمۡ وَزَادَهُ ۥ بَسۡطَةً۬ فِى ٱلۡعِلۡمِ وَٱلۡجِسۡمِ‌ۖ وَٱللَّهُ يُؤۡتِى مُلۡڪَهُ ۥ مَن يَشَآءُ‌ۚ وَٱللَّهُ وَاسِعٌ عَلِيمٌ۬ (٢٤٧) 

2-247a: بَسۡطَةً۬ – Its meaning isسعة  or spacious and expansive. Bukhari gives the meaning of       بَسۡطَةً as زیادة و فضلا (more and more).

طَالُوتَ – Bible gives the name of this king as Saul. Quran gives the name as طَالُوتَ which being similar to طول (length) evidences the height of this king, and Saul was taller than the rest of men (1 Samuel 10:23). The objections raised against the nomination of Saul find support also from the Bible (1 Samuel 9:21 and 10:27).

Principles of selecting a king: The objection raised against the nomination of Saul is that he has neither lineage nor riches, and hence has no right to be the king. The reply given is: إِنَّ ٱللَّهَ ٱصۡطَفَٮٰهُ عَلَيۡڪُمۡ  , that is Allah has chosen him because of his piety, greater knowledge and physique.

Kingship is not by inheritance: This incident exemplifies the principles that Quran gives for selecting a king. It negatives kingship by inheritance or wealth as a basis for selecting a king. Against this teaching of Quran and the example of the Righteous Caliphs, Muslims adopted the system of hereditary kingship. This resulted in kingship becoming a source of weakness instead of strength because as this verse shows, the purpose of having a king is to make the nation strong against the enemy. But when kingship is by inheritance, it breeds pleasure and enjoyment, and the real purpose of kingship is vitiated. Hence kingship should be by selection and not inheritance, and the rules of selection are that that person should be made king who is greater in piety, knowledge, and prowess. Because prophethood and kingship have generally remained as two different institutions, the need arose to appoint a king even though a prophet was present.

2-248    And their prophet said to them: Surely the sign of his kingdom is that there shall come to you the heart in which there is tranquillity from your Lord and the best of what the followers of Moses and the followers of Aaron have left, the angels bearing it.^a Surely there is a sign in this for you if you are believers.^b

وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ءَايَةَ مُلۡڪِهِۦۤ أَن يَأۡتِيَڪُمُ ٱلتَّابُوتُ فِيهِ سَڪِينَةٌ۬ مِّن رَّبِّڪُمۡ وَبَقِيَّةٌ۬ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ تَحۡمِلُهُ ٱلۡمَلَـٰٓٮِٕكَةُ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لَّڪُمۡ إِن كُنتُم مُّؤۡمِنِينَ (٢٤٨) 

2-248a: ٱلتَّابُوتُ – One well known meaning of تابوت is a chest or trunk and it is said to be derived from توب because things are put back in it again and again. Another meaning of تابوت is the rib cage and all that it contains such as the heart and other organs. The meaning of تابوت as a trunk is derived from the meaning of تابوت as the rib cage and its content (T). In Lisan al-Arab, the meaning of تابوت has been given as قلب or heart, and an example has been cited: ما اَوۡ دعتُ تابوتی شیئاً فقَد تُه (I have never taken to heart (تابوتی ) anything I have lost). In the Mufradat too, it is stated that by تابوت is meant قلب and سکینت (tranquility), and the knowledge in it. It is further stated that قلب has been called سَفَطُ العلۡم (the box of knowledge), the house of wisdom and its vessel and chest. It is precisely because قلب has been called تابوت that Caliph Umar said about Ibn Masud that he is a pot full of knowledge. Quran commentators too have written the meaning of تابوت as قلب . Baidawi in his commentary writes that there is a saying that the meaning of تابوت is قلب and سَڪِينَةٌ۬ is the knowledge in it, and the meaning of : there shall come to you the heart in which there is tranquility is that the heart will become the repository of knowledge and dignity, though previously it was not so.

سَڪِينَةٌ۬ – It is derived from سکن , and the state of rest after a thing has been in motion is called سُکون . So سَڪِينَةٌ۬ is the tranquil heart or heart that has no fear. Some commentators have written that سَڪِينَةٌ۬ is a creature that has the face of a cat. Imam Raghib states that this is not correct and further writes that سَڪِينَةٌ۬ is the name of the state in which a person’s lustful tendencies are fully under control.

بَقِيَّةٌ۬ – بقاء is for a thing to stay in its former state. باقیات are those acts whose reward remains for a person. And the meaning of بَقِيَّةٌ۬ and باقیات are also given as: کل عبادة یقصد بھا وجہ اللّٰه  (R) (Every act of worship for the pleasure of Allah). In Taj al-Arus the meaning of بَقِيَّةٌ۬ is given as الحالة الباقیة من الخیر , that is a state of safety and welfare that will persist.

Both Moses and Aaron both have their followers and Book: ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ. For the meaning of اٰل see 2:49a. The mention of the followers of Moses and Aaron separately shows that the Quran considers both to be prophets with their own followers. The followers of Moses are those who partake of the special blessings of Moses and the followers of Aaron are those who partake of the special blessings of Aaron. In another place in the Quran both are spoken of being prophets who were given a Book: وَءَاتَيۡنَـٰهُمَا ٱلۡكِتَـٰبَ ٱلۡمُسۡتَبِينَ (And We gave them both the clear Book) (37:117).

2-248b: The ark (تابوت) of Bible and the dissimilarity between Torah and Gospel: What is تابوت whose coming is mentioned here as a sign? A well-known ark (تابوت) is the one that is mentioned in both the components of Bible, that is the Old and the New Testaments. According to the description in Bible, this ark was two and a half cubits in length, and its breath and height was one and a half cubits. It was overlaid with pure gold both within and without and it had a crown of gold round about (Exodus 25:10 and 37:1). In accordance with 1Kings 8:9, “There was nothing in the ark save the two tables of stone, which Moses put there at Horeb”. But in Hebrew 9:4, it is stated about the ark: “…wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant. And over it the cherubims of glory…”. (It is for the Christians to decide which one of the revealed Books is incorrect). This ark or trunk was once captured by the Philistines, but they returned it after a period. Finally, David brough it to Jerusalem, and during the reign of Solomon it was placed in Bait ul Muqaddas. It disappeared from there and its whereabouts are not known.

The تابوت mentioned in the Quran and the Christian criticism: Some commentators of the Quran consider the تابوت of Quran to be the one mentioned above. Some say that it was a different تابوت that descended from the heaven on Adam; some say it is the تابوت in which Moses as a baby was placed by his mother and set afloat in the river. Christian critics on the basis of the first opinion have supposedly found a monumental chronological inaccuracy in the Quran because according to the historical narrative in Bible, the ark had been returned much before the time of Saul. Hence, they conclude that Quran cannot be a revealed Book. This criticism is ironic since there is inconsistency in the matter of the ark in the Old and New Testament and both are considered to be revealed Books. No honest Christian ever questions which of the two Books should be labelled as false. Even if the interpretation of تابوت to be the one mentioned in the Bible, it is not clear from the Bible narrative when the ark was returned after being taken by the Philistines. This is clearly accepted by Rev. Dummelow in his commentary of the Bible.

No historical validity of the two Books of Samuel: First, it is established about the two Books of Samuel that they have no historical validity, and their source is some other previous document. Second, the mention of the ark which is met in the fifth and sixth chapter is in such a disjointed manner that Rev. Dummelow writes about it in his commentary, “The mention of the ark in the fifth and sixth chapter does not provide any clue as to when this event occurred except that it is post Afiq war”. The first line of the sixth chapter states that: “And the ark of the Lord was in the country of Philistine seven months”, while the second verse of the seventh chapter indicates that the ark was with the people of Kirjath-jearim for twenty years, “…and all the house of Israel lamented after the Lord”, which shows that the Israelites were a subdued nation, even though the coming of the ark among the Israelites was meant to be a sign that they would be victorious and aided. It follows that these events are not reliable. If the Quranic تابوت is the ark of the Bible and given that its return was to be a sign of their victory and triumph which began in the reign of Saul, the Quranic version is clearly the correct one.

Meaning of تابوت as heart: An established meaning of تابوت in the lexicon is the heart. Commentators generally consider this to be the meaning. The purport of the Quranic words appears to be to draw attention to Saul’s heart. The Israelites balked at his appointment and so they are told that his heart is not as it was before because God has put tranquility etcetera in it, and it is like he has been given a new heart. This interpretation finds support from Samuel 10:9: “And it was so, that when he had turned his back to go from Samuel, God gave him another heart”. The Quranic words support this. This is not a box to keep tablets or a bowl of manna, but a thing which has tranquility, and tranquility is a condition of the heart.

Tranquility is always sent down into the heart: Elsewhere, Quran states: هُوَ ٱلَّذِىٓ أَنزَلَ ٱلسَّكِينَةَ فِى قُلُوبِ ٱلۡمُؤۡمِنِينَ (He it is who sent down tranquility into the hearts of the believers) (48:4), and it was this tranquility that dispelled the awe of the enemy from their hearts. The Quran then states that he imbued the good qualities that existed in the righteous followers of Moses and the righteous followers of Aaron. Moses was the chief of the tribe and his followers were the rightful heirs of this leadership. Aaron had the responsibilities for the priestly duties. God made Saul inherit both functions. It is then stated: تَحۡمِلُهُ ٱلۡمَلَـٰٓٮِٕكَةُ‌ۚ (the angels bearing it). The Biblical version is that it was carried on a bullock cart when it was returned. It is against Allah’s tradition for angels to carry around a wooden box, but angels are the bearers of goodness to the heart. Accordingly, a section of the following hadith is cited in Lisan al-Arab: نزلت علیھم السکینة تحملھا الملائکة (tranquility descended on them carried by angels).

2-236 There is no blame on you if you divorce women while yet you have not touched them, nor appointed for them a portion. And provide for them, the wealthy according to his means and the straitened according to his means, a provision according to usage. (This is) a duty on the doers of good.^a

لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةً۬‌ۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُ ۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُ ۥ مَتَـٰعَۢا بِٱلۡمَعۡرُوفِ‌ۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ (٢٣٦)

2-236a: تَمَسُّوهُنَّ – مَسَّ means to touch and is a euphemism for having conjugal relations with a woman (R).

تَفۡرِضُواْ – فرض is making an affair obligatory (see 197a), so فریضة is the dowry which is obligatory, and تَفۡرِضُواْ is the act of fixing the dowry and أَوۡ in أَوۡ تَفۡرِضُواْ is given till then.

مَتِّعُوهُنَّ – متاع is providing benefit for a long time. The purport over here is something that will benefit a divorcee during her waiting period.

مُقۡتِر – قتر is the antonym of اِسۡراف (extravagance) and means frugal, as in: لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُو (neither extravagant nor parsimonious) (25:67), كَانَ ٱلۡإِنسَـٰنُ قَتُورً۬ا (man is ever niggardly) (17:100). Thus, بخیل  and مُقۡتِر describe being thrifty. Smoke that rises from barbecuing meat or burning wood is called قَتَر and that also means a small or nonbeneficial thing (R).

Divorce before a dowry is fixed: This is the mention of a condition in which conjugal relations have not taken place between a husband and wife and even the dowry is not fixed. (This tells us that a marriage is not invalid just because the dowry is not fixed. However, it appears that the determination or giving of dowry is required before conjugal relations can take place as is stated in the next verse). In a divorce that fulfils the requirements given here, no dowry is given (and no waiting period is required before remarriage), but even in such a condition, the giving of some gift is necessary, the amount of which will depend upon the condition of the divorcing husband. The amount will be small for a poor man and large for a richer man which can be determined by by the husband himself or by a judge. This gifting is particularly a requirement for those who do good. This is a compensation for the heartbreak of the woman. It is narrated that since the Holy Prophet strongly discouraged divorce, people thought that divorce in the situation outlined in this verse would be illegal. It was then that this verse was revealed because given the diverse situations that mankind faces, conditions like the one in this verse can arise.

2-237 And if you divorce them before you have touched them and you have appointed for them a portion, (pay) half of what you have appointed unless they forgo or he forgoes in whose hand is the marriage tie. And it is nearer to dutifulness that you forgo. Nor neglect the giving of free gifts between you. Surely Allah is Seer of what you do.^a

وَإِن طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ وَقَدۡ فَرَضۡتُمۡ لَهُنَّ فَرِيضَةً۬ فَنِصۡفُ مَا فَرَضۡتُمۡ إِلَّآ أَن يَعۡفُونَ أَوۡ يَعۡفُوَاْ ٱلَّذِى بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِ‌ۚ وَأَن تَعۡفُوٓاْ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۚ وَلَا تَنسَوُاْ ٱلۡفَضۡلَ بَيۡنَكُمۡ‌ۚ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ (٢٣٧)

2-237a: ٱلَّذِى بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِ‌ – Because the husband is the person to divorce or the person who is authorized to untie the marriage knot, the purport of ٱلَّذِى بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِ‌ is the husband, and, as narrated, this is the explanation given by the Holy Prophet (IK and IJ).

ٱلۡفَضۡلَ –is a gift that is not incumbent on the giver to give. See 105a. The meaning of not foregoing the optional gift is that the giving of a gift shows civility and kindness of behavior.

Divorce before conjugal relations when the dowry is fixed: If conjugal relations do not take place but the dowry is fixed and divorce takes place, then half the dowry amount must be paid. The woman has the right though, even if she did not initiate the divorce, to forego the half dowry if she desires. However, husbands are encouraged to forgo their right of paying only half the dowry by paying the full dowry. It is narrated that Jabeer bin Moatim married a woman and then divorced her before conjugal relations. He gave her the full amount of dowry and said that it was more befitting that he forgo his right.

2-238 Guard the prayers and the most excellent prayer, and stand up truly obedient to Allah.^a

حَـٰفِظُواْ عَلَى ٱلصَّلَوَٲتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُواْ لِلَّهِ قَـٰنِتِينَ (٢٣٨)

2-238a: محافظة – حَـٰفِظُواْ is from باب مفاعلہ . It is stated in Al-Mufradat that the use of باب مفاعلہ is an admonishment for worshippers to safeguard their prayers: be watchful of their timing, take care of its components and make the utmost endeavor to keep up the prayer. If they do this, then the prayer will safeguard them as Allah states: إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ (prayer keeps (one) away from indecency and evil) (29:45).

ٱلۡوُسۡطَىٰ – The use of وَسَط is sometimes in respect of place, and sometimes in place of rank, that is, it is a thing that avoids the extremes of too much and too little; it is the golden mean (R). Thus, it is used to indicate a thing that is of high quality, and also something that is in the middle of two things.

The relevance of mentioning prayer while divorce is being discussed: The following facts show its relevance:

1. The larger discussion is about war and the issue of divorce is taken up under the same discussion, and hence there is special mention of prayer during fighting. 
2. As is apparent from the next verse, mention is repeatedly made of تقویٰ or keeping duty to Allah. Prayer is the key to keeping one’s duty to Allah, hence before concluding the subject of divorce, special attention is drawn to prayer.
3. The purport of mentioning prayer is that marriage, divorce etcetera are extraneous issues; the real root of goodness is prayer. One should not get so entangled in worldly issues to become negligent of the remembrance of Allah.

صَّلَوٰةِ ٱلۡوُسۡطَىٰ is the عصر or late afternoon prayer: There is a lot of discussion about صَّلَوٰةِ ٱلۡوُسۡطَىٰ . It is narrated in Bukhari that the Holy Prophet said: جسونا عن ٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ حتی غابت الشمس (On (the day of the Battle of Trench) the unbelievers kept us away from the وسط prayer till the sun set. This shows that the Holy Prophet called the عصر prayer as صَّلَوٰةِ ٱلۡوُسۡطَىٰ . This prayer is in the middle from the point of view of time and because it is of high quality as it occurs during a busy time for business. Calling it thus, also shows that there are five prayers because صَّلَوٰةِ is plural and will only be spoken of three or more prayers. For عصر to be in the middle there must be four other prayers.

2-239 But if you are in danger (say your prayers) on foot or on horseback.^a And when you are secure, remember Allah as He has taught you what you knew not.^b

فَإِنۡ خِفۡتُمۡ فَرِجَالاً أَوۡ رُكۡبَانً۬ا‌ۖ فَإِذَآ أَمِنتُمۡ فَٱذۡڪُرُواْ ٱللَّهَ كَمَا عَلَّمَڪُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ (٢٣٩)

2-239a: رُكۡبَانً۬ا‌ – It is the plural of راکب which means a rider, and رُکُوب is mounting on the back of an animal and by extension is also used to indicate getting on conveyance such as a boat or rail.

رِجَالاً – 0-is the plural of رجل or راجِل and means a pedestrian because the foot is called رِجۡل .

Prayer during a time of danger: The Quran stresses the importance of safeguarding prayer and makes it clear here that prayer cannot be missed under any condition, even when there is danger. If there is fear from the enemy or any other fear. An example of such a fear may be that felt by a passenger of disembarking from a train at a station to say his prayer. The train may leave without him but prayer must still be kept in a manner that accords with the situation. Thus, if a person is journeying on foot and it would be dangerous to stop, they can pray while walking. If a person is riding on a horse or travelling in a train, boat, or car, they can pray while on the conveyance, but must not miss prayer. There are many Muslims who while travelling in a train have nothing to do, but do not pray. It is a sad state of affair that prayer which is mandated with so much emphasis is perhaps considered the least necessary thing for many Muslims.

Prayer in congregation during time of danger: Danger of an enemy action is also included in the situation described here. There is a more specific mention of danger from an enemy action in verse 101 of Surah Al-Nisa, but the difference between these two situations is that in the latter case, congregational prayer is still possible, but in the case described here, this is not possible indicating that this is a graver situation. In other words, if it is possible to offer congregational prayers while facing an enemy, such prayers should be held in accordance with the manner described in verse 101 of Surah Al-Nisa, but if this is not possible, then prayer should be offered in whatever manner possible, whether walking or riding. In support of this is a hadith of Abdullah bin Umar stating in its last part where mention is made of offering one rakah in congregation and the other on one’s own, that if the danger is such that congregation is not possible, then prayer should still be offered whether on foot or riding, whether facing the Qibla or not.

239b: أَمِنتُمۡ – The real meaning of امن is to attain a state of calmness after a state of fear, that is a state of rest after restlessness (R).

Prayer is the best form of remembering Allah: ٱذۡڪُرُواْ ٱللَّهَ – For the meaning of ذکر see 151a. Remembrance and praise of Allah is here held as equivalent to prayer. Thus, it is clear that prayer is the best and most excellent form of remembering Allah.

The error of the Ahle-Quran: Mentioned with the state of fear where it is stated that prayer should be performed in whatever manner possible, is prayer during a state of peace, which is to be in accordance with the teaching imparted by Allah. This verse shows that the manner of prayer during peacetime was already taught to Muslims. It is strange however, that those who adhere to the Ahle-Quran sect deduce the prayer during peacetime from the prayer during danger in complete disregard of the Quranic statement here. Prayer was made obligatory in Makkah where there was no danger of this type from the enemy. It doesn’t make sense to believe that prayer was obligatory in Makkah but the manner of offering prayer was not disclosed. For Muslims to wait till wars started for Allah to reveal details of prayer during danger and to have to deduce the prayer during peacetime is nonsensical. This verse puts to rest any debate about the manner of prayer during peacetime because it states that the manner of prayer during peacetime was taught to the Muslims although its details are not in the Quran. This proves that this knowledge was imparted to the Holy Prophet through وحی خفی (hidden revelation to the heart), and this knowledge was then imparted by him to the people. The fact that Allah imputes this knowledge to Himself shows that this knowledge was revealed by Allah. But since this is not وحی متلو )revelation that is recited) in the Quran, it is termed as وحی خفی . In any case, this was revelation from God. (For the types of revelation see Surah Al-Shura (42:51).

Some indications of prayer details in the Quran: If it is argued that indications of the number of rakahs and the parts of prayer were mentioned in the Quran previously, then this statement is irrefutable. However, it is not possible from these indications to stitch together even one rakah of prayer. If it was the intention of Allah to mention all the details of prayer in the Quran, He would have given the details of its parts, rakahs, timing and arrangements in one place, like He did with the details of fasting, divorce etcetera and would not have left it to indications. Alternatively, if His mode of communication was only to give indications, then He would have done so for other orders as well. In fact, if He only gave indications about other subjects, it would not have mattered much because they are subsidiary issues, but prayer is one of the central principles of Islam. Every believer is required to pray five times daily, and there is no other injunction with such a deep connection in a person’s life that it should be repeated multiple times daily. The truth is that the form of prayer is best exhibited by seeing it being performed and the details of prayer are very expansive, so Allah manifested all its details to the Holy Prophet through وحی خفی and these were then passed on by him to the whole Ummah. This verse further clarifies that the manner of prayer was taught by Allah and is not a construct of the Holy Prophet. 

2-240 And those of you who die and leave wives behind, should make a bequest in favor of their wives of maintenance for a year without turning (them) out. Then if they themselves go away, there is no blame on you for what they do of lawful deeds concerning themselves. And Allah is Mighty, Wise.^a

وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنڪُمۡ وَيَذَرُونَ أَزۡوَٲجً۬ا وَصِيَّةً۬ لِّأَزۡوَٲجِهِم مَّتَـٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٍ۬‌ۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡڪُمۡ فِى مَا فَعَلۡنَ فِىٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٍ۬‌ۗ وَٱللَّهُ عَزِيزٌ حَڪِيمٌ۬ (٢٤٠)

2-240a: وَصِيَّةً۬ – The derivation of the accusative case is as follows: یوصون وصیة or کتب اللّٰه علیہم وصیة and one of the readings which supports this derivation is: کتب علیکم الوصیة

Maintenance of widows for one year is not incompatible with the verses on inheritance: The import of this verse is so clear that it is surprising that some consider this verse abrogated. The basic theme of this section is kindness towards divorcees and widows. The opening and ending verses of this section, give the command to provide for divorcees or to give them a gift. In this verse, there is an order to provide maintenance to widows or to do them a favor. The idea that this verse is abrogated because widows have a share in inheritance from their late husbands is incorrect because just as it is mandated that divorcees be given provision or other assets besides their dowry as mentioned later, the provision of maintenance for widows in addition to inheritance is perfectly compatible. The maintenance for divorcees is for their waiting period, but since the condition of widows is of even greater helplessness, she is given provision for a somewhat longer period. Another reason is that the widow might be pregnant, and the maintenance period will cover her pregnancy and the few difficult months that follow. Similar provision is made for a divorcee if she is pregnant, and her maintenance period is increased till she delivers for which see 65:6.

This verse is not against verse 2:234: Similarly, this verse is not incompatible with verse 2:234. Verse 2:234 states the waiting period for a widow is four months and ten days. The waiting period is not abrogated here because the discussion is about maintenance. It is true however that the maintenance is terminated if the widow remarries because in that case she will have another to support her. It is mentioned clearly that if the widow leaves after her waiting period and remarries, then her previous family has no more obligation. فِى مَا فَعَلۡنَ فِىٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٍ۬  indicates remarriage of widow. The widow’s inheritance is for her use, but if she is not in need, she has the right not to benefit from it.

Evidence of abrogation and non-abrogation: The tradition contains sayings of abrogation of this verse and sayings of its non-abrogation. First, if the meaning of two verses under discussion where one verse is being considered as abrogated by the other can be reconciled and shown to be conformable, then regardless of which Companion narrated the tradition, abrogation cannot be accepted as correct. If it is correct then it may be due to the lack of full understanding by the Companion. Second, when there are two contradictory traditions, why should the tradition advocating abrogation be accepted and the one advocating non-abrogation be rejected? While there is a saying of Ibn Zubair regarding the abrogation of this verse, there is a saying of Mujahid in Bukhari about its non-abrogation. In the tradition by Mujahid, it is stated that first verse 2:234 was revealed and it is considered as being the waiting period for the widow as far as the family of the deceased husband was concerned. After that, it was revealed: وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنڪُمۡ وَيَذَرُونَ أَزۡوَٲجً۬ا وَصِيَّةً۬ لِّأَزۡوَٲجِهِم مَّتَـٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٍ۬ (verse 2-240). When this verse was revealed afterwards, its abrogation by an earlier verse doesn’t make sense. As a matter of fact, the revelation of the verse itself is pointless because the abrogating verse was revealed earlier. Mujahid has stated in very clear words that this verse is not abrogated. Imam Bukhari included it in his collection because he says that this verse merely gives the widow a right, and it is up to her to take advantage of it or not. Imam Bukhari has indicated his own belief about non-abrogation of this verse by first giving the evidence about abrogation and then giving the evidence against abrogation.

The hadith لا وصیة لوارث  is from those hadith that have only one chain of transmission. It cannot abrogate the clear teaching of the Quran and can only be accepted within the constraints of the boundaries that the Quran establishes here. Namely, that it is permissible to make provision for the board and lodging of the widow for one year, but it appears from practice that the maintenance is not an order but merely a recommendation or permission for the husband to make such a provision in the will.

2-241 And for the divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty.

وَلِلۡمُطَلَّقَـٰتِ مَتَـٰعُۢ بِٱلۡمَعۡرُوفِ‌ۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ (٢٤١)

2-242 Allah thus makes clear to you His messages that you may understand.^a

كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمۡ ءَايَـٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ (٢٤٢) 

2-242a: These verses show that all divorced women should be given some assets as a favor or gift. This is incumbent upon those who fulfill the rights of others, and for this reason it is stated that this is حَقًّا عَلَى ٱلۡمُتَّقِينَ. 

2-232 And when you divorce women and they end their term, prevent them not from marrying their husbands if they agree among themselves in a lawful manner. With this is admonished he among you who believes in Allah and the Last Day. This is more profitable for you and purer. And Allah knows while you know not.

وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَلَا تَعۡضُلُوهُنَّ أَن يَنكِحۡنَ أَزۡوَٲجَهُنَّ إِذَا تَرَٲضَوۡاْ بَيۡنَہُم بِٱلۡمَعۡرُوفِ‌ۗ ذَٲلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمۡ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۗ ذَٲلِكُمۡ أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ (٢٣٢)

2-232a تَعۡضُلُوهُنَّ –The real meaning of عضل is to tie something to عَضَلَة (the hard meat in the muscle), and hence the word is also used to strictly forbid the doing of a thing (R).

أَزۡكَىٰ – أَطۡهَر – The idea of blessing and growth preponderates in ذکا and the meaning of طھر is to be free of filth and other things that are detrimental to growth. See 43a and 222a.

Remarriage of a man and a woman following the waiting period of divorce is permissible: Just as reconciliation within the waiting period is allowed, remarriage between a husband and wife after the waiting period is also allowed. This meaning is narrated by Ibn Abbas who said that this verse was revealed for a person who has divorced his wife once or twice and wants to remarry her after the waiting period is over. A hadith is narrated in Bukhari about the case of Maqil bin Yasar which also substantiates this meaning. His sister was divorced by her husband. After the waiting period was over, her former husband expressed his desire to marry her. Initially Maqil refused, but then this verse was revealed, and he allowed his sister to remarry her former husband. She too was willing to remarry.

Illegality of three divorces pronounced at one time: It is obvious from this verse that pronouncing three divorces together is illegal because this verse allows the divorcees to remarry but this is not allowed after the third divorce. The reason given for allowing remarriage is that this is زۡكَىٰ and أَطۡهَر and this is obvious because not having this provision would mean resorting to the shameful practice of halalah.

2-233 And mothers shall suckle their children for two whole years, for him who desires to complete the time of suckling. And their maintenance and their clothing must be borne by the father according to usage. No soul shall be burdened beyond its capacity. Neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child; and a similar duty (devolves) on the (father’s) heir. But if both desire weaning by mutual consent and counsel, there is no blame on them.^a And if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised according to usage. And keep your duty to Allah and know that Allah is Seer of what you do.^b

 وَٱلۡوَٲلِدَٲتُ يُرۡضِعۡنَ أَوۡلَـٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِ‌ۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ‌ۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُ ۥ رِزۡقُهُنَّ وَكِسۡوَتُہُنَّ بِٱلۡمَعۡرُوفِ‌ۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَا‌ۚ لَا تُضَآرَّ وَٲلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٌ۬ لَّهُ ۥ بِوَلَدِهِۦ‌ۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٲلِكَ‌ۗ فَإِنۡ أَرَادَا فِصَالاً عَن تَرَاضٍ۬ مِّنۡہُمَا وَتَشَاوُرٍ۬ فَلَا جُنَاحَ عَلَيۡہِمَا‌ۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَـٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِ‌ۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (٢٣٣)

2-233a: يُرۡضِعۡنَ – تسترضعوا – اَرۡضَع means suckled, and استرضع means employed a wet-nurse. 

تُضَآرَّ – Although the case here is interactive (باب مفاعلہ) but sometimes only one is meant. So, its meaning is to cause injury.

وَعَلَى ٱلۡوَارِثِ – is a conjunction that joins it with وَعَلَى ٱلۡمَوۡلُودِ لَهُ   , and by وَارِثِ is meant the heir of the father. So, if the father dies, then the responsibility of providing food and clothing delves on his heir.

فِصَالاً – فصل is to separate one thing from another, and فِصَال is to wean a child.

تَشَاوُرٍ – is from شِرۡت الۡعَسۡلَ which means I took out the honey, and مَشۡوَرة is to arrive at an opinion after back and forth discussion (R).

How long is a baby to be nursed: In a discussion of the issues arising from divorce, a question that arises is about nursing the child. But the matter is explained generically although giving food and clothing for nursing the child, clearly shows that the narration really is about divorced women. The period for nursing is stated to be two years. However, this is not an injunction that the baby should be nursed for two years because in this very verse it is stated that if both desire, the baby can be weaned earlier. As Mujahid narrates, two years is the maximum period for nursing, and incidentally it is also indicated that nursing a baby that is more than two years does not create a prohibited relationship.

 In another place in the Quran, it is stated: وَحَمۡلُهُ ۥ وَفِصَـٰلُهُ ۥ ثَلَـٰثُونَ شَہۡرًا‌ۚ (And the bearing of him and the weaning of him is thirty months) (46:15). There is no contradiction, however, because here both the burden of bearing the baby and the duration of breastfeeding are mentioned together as thirty months as the minimum gestation period is six months, and also because the verse mentions the burden of the mother and it is only in the fourth month of pregnancy that the weight of carrying the child becomes burdensome. In this way, the burden of carrying the child and breastfeeding him comes to thirty months.

2-233b: سَلَّمۡتُم The root of تسۡلِیم like that of اسلام is سَلۡم and سلامة is to be protected from manifest and hidden calamities (R). And the meaning of سَلَّمَ is protected him (T) as in: وَلَـٰڪِنَّ ٱللَّهَ سَلَّمَ‌  (but Allah saved (you)) (8:43). The meaning of سلمته الیه is I gave it to him (T) and that is the meaning of سَلَّمۡتُم here. تَسۡلِیم also means being satisfied with the will and decree of Allah and is also used to denote full obedience of an order without any objection (T) as in ثُمَّ لَا يَجِدُواْ فِىٓ أَنفُسِہِمۡ حَرَجً۬ا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمً۬ا (…then find not any straitness in their hearts as to that which thou decidest, and submit with full submission) (4:65). تسۡلِیم is also spoken of greeting someone with سلام and this is a prayer that a person may stay protected in his faith and in his person (T), as in: فَإِذَا دَخَلۡتُم بُيُوتً۬ا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ (So when you enter houses, greet your people with a salutation) (24:61).

اتَيۡتُم – The real meaning of ایتاء is to give. By مَّآ ءَاتَيۡتُم is meant the dowry of the woman whether it is paid or yet to be paid. See229a. The purport here is that the keeping of a wet nurse does not in any way diminishes the right of the divorced woman, and that no part of her dowry is to be taken back.

2-234 And (as for) those of you who die and leave wives behind, such women should keep themselves in waiting for four months and ten days; when they reach their term, there is no blame on you for what they do for themselves in a lawful manner. And Allah is Aware of what you do.^a

وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٲجً۬ا يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ أَرۡبَعَةَ أَشۡہُرٍ۬ وَعَشۡرً۬ا‌ۖ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا فَعَلۡنَ فِىٓ أَنفُسِهِنَّ بِٱلۡمَعۡرُوفِ‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬ (٢٣٤)

234a: يُتَوَفَّوۡنَ – Its root is فی which means بلوغ التمام (R) that is to reach one’s utmost limit. The meaning of وفی العھد and اوفٰع  is,  he fulfilled the covenant, and the meaning of توفیة is to give full measure, while the meaning of استیفا is to take fully (R). Accordingly, the meaning of وفی (which is from توفیة , that is from باب تفعیل ) is paid in full as in وُفِّيَتۡ ڪُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ (And every soul will be fully paid) (3:25)  تُوَفَّوۡنَ أُجُورَڪُمۡ (paid your reward fully) (3:185), تُوَفَّىٰ ڪُلُّ نَفۡسٍ۬ (every soul be paid back fully (3:161), while the meaning of توفّی from (باب تفعّل) is وقد عُبِّر عن الموت و النوم بالتَّوَفِّی (R), that is death and sleep, and the common element in death and sleep is the taking away of the soul. So, this is the meaning of توفّی and there is consensus among the linguists that the meaning of توفاہ اللّٰه is the taking away of the soul and none other.

يَذَرُونَ – Its root is ذر . It is not used in the past tense but only in the aorist tense and imperative mood. Its infinitive mood is also not used but instead the word ترک is used which has a similar meaning, that is, to leave.

Some issues regarding divorce are yet to be discussed, but in between a discussion of widows is introduced to maintain a connection. More discussion regarding widows comes later. 

The waiting period before remarriage for widows is three months and ten days, but if they are pregnant then the waiting period is till the birth of the baby as stated later in Surah Talaq (65:4) regardless of whether it is more or less than the period specified here. The meaning of “what they do with themselves in a lawful manner” means remarriage, or to dress up for the purpose of getting married.

Remarriage of widows called a lawful affair: Remarriage of widows is here called lawful. Those Muslims who consider the remarriage of widows as a shameful, act against the direct injunction of Quran. By attributing the action to the widow in فِيمَا فَعَلۡنَ the purpose appears to be that they can act on their own in the matter of their remarriage.

2-235 And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds. Allah knows that you will have them in your minds, but give them not a promise in secret unless you speak in a lawful manner. And confirm not the marriage tie until the prescribed period reaches its end. And know that Allah knows what is in your minds, so beware of Him; and know that Allah is Forgiving, Forbearing.^a

وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا عَرَّضۡتُم بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَآءِ أَوۡ أَڪۡنَنتُمۡ فِىٓ أَنفُسِكُمۡ‌ۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ وَلَـٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُواْ قَوۡلاً۬ مَّعۡرُوفً۬ا‌ۚ وَلَا تَعۡزِمُواْ عُقۡدَةَ ٱلنِّڪَاحِ حَتَّىٰ يَبۡلُغَ ٱلۡكِتَـٰبُ أَجَلَهُ ۥ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِىٓ أَنفُسِكُمۡ فَٱحۡذَرُوهُ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ۬ (٢٣٥)

235a: عَرَّضۡتُم – is derived from عرض.  تعریض is use of language that has a double meaning such that it could be true but could also be false, or could be manifest or hidden. The meaning here is that marriage should not be proposed formally, but there is no harm if a hint is dropped, for instance by saying you are beautiful or you are desirable. This injunction is only for the waiting period.

خِطۡبَةِ – خَطۡب is said of repetition in speech, and خُطبة is speech which has sermonizing, and خِطبة is a proposal of marriage to a woman (R).

أَڪۡنَنتُمۡ – کِنّ is that in which something is protected, and its plural is اکنان , as in وَجَعَلَ لَكُم مِّنَ ٱلۡجِبَالِ أَڪۡنَـٰنً۬ا  (…and He has given you in mountains places of retreat) (16:81). And the کَنَنۡت means to کِنّ or protect something, as in: لُؤۡلُؤٌ۬ مَّكۡنُونٌ۬ (hidden pearls) (52:24), بَيۡضٌ۬ مَّكۡنُونٌ۬ (eggs, carefully protected) (37:49), كِتَـٰبٍ۬ مَّكۡنُونٍ۬ (a book that is protected) (56:78). کَنَنۡت is specific to keeping something in one’s heart. In جَعَلۡنَا عَلَىٰ قُلُوبِہِمۡ أَكِنَّةً أَن يَفۡقَهُوهُ (We have cast veils over their hearts) (6:25) (17:46) (18:57) and قُلُوبُنَا فِىٓ أَڪِنَّةٍ۬ (Our hearts are under coverings) (41:5) , أَكِنَّةً is plural of کنان and it is that covering in which something is hidden (R).

سَتَذۡكُرُونَهُنَّ – One of the meanings ofذکر  is to have a thought in one’s heart (R).

كِتَـٰبُ – It is used here to mean ما کُتِبَ and the meaning of کُتِبَ is فُرِض because one meaning of کُتِبَ is to make something obligatory, and the purport is the waiting period which is obligatory.

2-229 Divorce may be (pronounced) twice; then keep (them) in good fellowship or let (them) go with kindness.^a And it is not lawful for you to take any part of what you have given them,^b unless both fear that they cannot keep within the limits of Allah. Then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby.^c These are the limits of Allah, so exceed them not; and whoever exceeds the limits of Allah, these are the wrongdoers.^d

 ٱلطَّلَـٰقُ مَرَّتَانِ‌ۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَـٰنٍ۬‌ۗ وَلَا يَحِلُّ لَڪُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ‌ۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡہِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦ‌ۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَا‌ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ (٢٢٩) 

229a: إِمۡسَاكُۢ – means to keep a relationship with a thing and to safeguard it (R).

تَسۡرِيحُۢ – سرح is to free the camel to graze. And to release someone from the marriage contract is  تَسۡرِيح (R). It also occurs in: حِينَ تَسۡرَحُونَ  (when you send them out (to pasture)).

Divorce is twice: According to the commentators, the divorce mentioned here is the one referred in the previous verse where the husband has the right to take the wife back in the waiting period. The terminological name for it is طلاق رجعی ۔ But the fact is that the Quran does not mention any other kind of divorce, and neither in the Quran nor in the Hadith is there any injunction that in order to divorce, it is necessary to pronounce the divorce three times. All the commentators agree that this verse was revealed to do away with the practice of repeatedly pronouncing divorce and then taking the wife back in order to injure women. There is also a hadith in Tirmazi on this subject that a person could divorce and reconcile, even if he did so a thousand times. The Quran restricted this practice by limiting such reconciliation to two times. If a person divorces for the third time, then reconciliation cannot be affected. This is the fifth restraint on divorce. 

So, ٱلطَّلَـٰقُ مَرَّتَانِ‌ۖ is the remedy for the practice prevalent among Arabs of divorcing and reconciling with wives numerous times, but people use it to differentiate between two types of divorce, namely طلاق رجعی and طلاق بائن . In طلاق بائن the divorce is pronounced three times in one go and this is an attempt to nullify the provision that allows reconciliation twice after divorce. The effect of this kind of divorce is that the husband foregoes the chance of reconciliation during the waiting period as is the spirit of verse 228 and also cannot remarry her after the waiting period as in verse 232. A section of jurists hold such a divorce as طلاق بائن  but in reality to show that such a divorce is not Islamic, they have called it طلاق بدعی (innovated divorce). The sad part, though, is that they recognize such a divorce and make no attempt to do away with the innovation, even though the Holy Prophet did not accept it. There is a hadith in Abu Dawud, Tirmidhi and Ibn Majah that Rakanah bin Abd Yazeed came to the Holy Prophet and said that he had given his wife طلاق بته. Holy Prophet asked him, “What was your intention?” He replied, “My intention was to divorce once.” Whereupon the Holy Prophet gave him permission to take his wife back. A hadith in Nasai narrates that the Holy Prophet was once told a person had divorced his wife by pronouncing the divorce thrice in one go. The hadith records the Holy Prophets response as:اللّٰه عز و جل و انا بین اظھر کم   غضبان ثم قال ایلعب بکتاب فقام  (Mishkat) (He got up angrily and said, “Is Allah’s Book being mocked while I am still amongst you”). It is ironic that Holy Prophet calls it mocking the Book of Allah, but the condition today is that whenever someone divorces among the Muslims, the initial practice is to pronounce three divorces. The fault lies with the religious scholars who do not inform the masses that this manner of divorce was declared by the Holy Prophet to be mocking the Book of Allah. If the Muslims were aware that the Holy Prophet called this method of divorce mocking the Book of Allah, they would never be impertinent enough to pronounce divorce three times when divorce can equally be affected by pronouncing it once. It appears from these hadith that the practice of pronouncing divorce three times was a custom in the Pre-Islamic times, which the Holy Prophet stopped in accordance with the teachings of Quran. But this disease slowly gained strength to such an extent that today there is hardly any Muslim who is free from its influence.

In this matter, another wrong conclusion is often drawn from a decision of Caliph Umar. Ibn Abbas states that during the time of Holy Prophet, Caliph Abu Bakr, and the first two years of Caliph Umar’s reign, the pronouncement of three divorces was considered one divorce, but when people accepted this as a norm, Caliph Umar said:ان الناس قد استجلوا فی امرکانت لھم فیه اناة فلوا مضینا علیہم فا مضاہ  (People make haste in this matter in which they were given flexibility. It would be better if we impose a judgment on them accordingly). So, he gave a decree accordingly. First, the action of one companion does not constitute a legal argument. Second, it is clear that Caliph Umar gave this judgment as a punishment so that people may abstain from giving three divorces in one go. When his real intention was to stop people from this innovation, how can his action be used as a justification. There is a narration in Tirmidhi which states: فروی عن عمر بن الخطاب انه جعل البتة واحدة  There is a tradition from Umar bin Khatab that he adjudged three divorces pronounced together to be one divorce. It is possible that he may have issued that injunction only as a temporary measure. In any case, this action of his cannot make three divorces pronounced together substitute for three divorces said separately when Holy Prophet was against it.

Jurists have classified divorce to be of three types: طلاق بدعی (Tallaq Badai) which was mentioned above. This is not legit under any condition and Muslims should abstain from it. The second type of divorce is one which they call حسن (Hassan) and in it, the husband divorces the wife three separate times when she is not having menses. This is also called بائن. There is no clear evidence for this type of divorce. There is absolutely no mention in the Quran that three divorces be given during three successive non-menstrual periods. The clear language of the Quran is: فطلقو ھن بعد تھن , that is when a divorce is announced once, there is a waiting period which is the duration of a woman’s three periods. When a waiting period of three periods is specifically mentioned in the Quran after one divorce, then what is this second and third divorce and why should there not be the waiting periods after these divorces as specifically mentioned in the Quran? There is no hadith as far as I have researched with an injunction that a divorce can be granted by pronouncing it during each of the three periods of purity during the menses. Hence this method of divorce should not be adopted.

The third type of divorce is the one that is called احسن (Ahsan) and it is the one in which a man pronounces divorce during the gap within the woman’s period and without having had conjugal relations in that gap. The divorce is pronounced only once, and this divorce is the one manifestly stated in the Quran and which can also be recognized from the Hadith. This is the method of divorce which should be adopted. By adopting other methods, Muslims had to suffer such indignities that are even difficult to express. It is manifestly against the Quran not to give a chance of reconciliation to a man who divorces his wife. The consequence of adopting methods of divorce not mentioned in the Quran is the reason why the degrading practice known as حلالہ (halalah) has been innovated.

Each pronunciation of divorce has a cycle and unless the cycle is completed, it makes no difference whether the man pronounces divorce a hundred times, or three times, or he pronounces it every day or once every month, it constitutes one divorce. The waiting period begins from the time the divorce is uttered for the first time provided the woman is not menstruating, but if she is menstruating then the divorce is void as is apparent from a reliable hadith in which the Holy Prophet ordered Ibn Umar to take his wife back because he had pronounced divorce during her menses. As to the question of whether a divorce during menses would count as one divorce or not, it appears from the judgment rendered by Holy Prophet that it would not be counted as a divorce as is clear from the following reasoning: suppose a person divorces and reconciles with a woman twice and a third time divorces her during her menses, then if the divorce counts as a third divorce, it precludes a reconciliation. But the Holy Prophet made reconciliation mandatory if the woman was menstruating when divorce was pronounced.

Injunction for kind treatment in divorce: In the matter of divorce, فَإِمۡسَاكُۢ بِمَعۡرُوفٍ (then keep them in good fellowship) is a golden rule in which good treatment of the wife is incumbent upon the husband. And a hadith states: خیرکم خیرکم لاھله )The best of you is the one who is best to his family). If there is mental incompatibility or some disputes arise that cannot be resolved and since this is counter to إِمۡسَاكُۢ بِمَعۡرُوفٍ then تَسۡرِيحُۢ بِإِحۡسَـٰنٍ۬‌ (let them go with kindness) becomes incumbent. This shows that unless the woman is guilty of indecency, the Quran mandates good treatment in divorce. The Holy Prophet, too, was ordered on one occasion when his wives demanded extra housekeeping money that if they wanted the provisions of this life, he should say to them: أُمَتِّعۡكُنَّ وَأُسَرِّحۡكُنَّ سَرَاحً۬ا جَمِيلاً۬  (I will give you a provision and allow you to depart a goodly departing).

229b: It is necessary to pay the woman’s dowry (mahar): The meaning of مِمَّآ ءَاتَيۡتُمُوهُنَّ (what you have given them) is woman’s dowry (mahar). The dowry is given to the woman, and it is quite clear from Quranic mentions of mahar that it is given to the woman. It is not a fictitious amount like the current practice. However, it is permissible for a person who because of some compulsion cannot pay the amount of dowry immediately to consider the amount as a debt and to pay it as soon as possible. This is the sixth restraint on marriage because the amount of dowry is generally so large that it is a curb on a man from divorcing unless there is good reason. The amount of dowry given is in accordance with a man’s status and is different for a rich and a poor man. The current practice of fixing a so called shariah dowry of thirty- two rupees has led to much abuse because one of the main purposes of mahar is as a restraint on divorce. This paltry amount negates this purpose, and leads to much mistreating of women at the hands of men. There are only two situations in which some of the mahar money can be reclaimed. One of these is mentioned later in the verse and the other is mentioned in Surah Al-Nisa as: إِلَّآ أَن يَأۡتِينَ بِفَـٰحِشَةٍ۬ مُّبَيِّنَةٍ۬‌ (unless they are guilty of manifest indecency) (4:19).

229c: The method of divorce mentioned here is called خلع (khullah) in the terminology of the shariah. It is the situation where the woman is desirous of divorce, but the words used are that both cannot keep within the limits of Allah. The reason for this appears to be that when the woman expresses her desire for divorce, there is a danger that the husband would mistreat her to stop her from doing so, and thus both did not keep within the limits of Allah. The woman because she desires divorce, and the man because he mistreats her. This is different from the first situation where the man is the transgressor or the only party desiring divorce. 

 فَإِنۡ خِفۡتُمۡ  – The personal pronoun in then if you fear refers to the arbitrator. So, if the woman desires divorce, she should approach the judge, and if he sees that ground exists for a divorce, he should so order it. Thus, just as the restraint on the man for frivolously divorcing is the amount of dowry, the restraint on the woman is that she has to approach a judge. 

The incident of Jamila’s divorce: The incident of the divorce of Jamila bint Abdullah bin Ubbay and her husband Thabit ibn Qays bin Shammas is narrated in reliable hadith which proves that women have the same right to obtain divorce as the men. Jamila wanted divorce but Qays did not. Jamila approached the Prophet and he asked her, “Will you return the garden that he gave you as dowry?” She agreed and the Holy Prophet ordered Qays to divorce her. The hadith contains the following statement from her: ما اعتب علیه فی خلق و لادین  (I do not blame him for his morals or religion). In another narration, she is reported to have said: لا اطیقه یعنی بغضا (I cannot bear him). This narration proves that a woman has the right of divorce in cases of incompatible temperament, not just in situations where she has a grievance such as mistreatment, adultery or moral laxity. Just as men are restrained from rushing into divorce, women too, despite the liberal rights of divorce granted to them, are discouraged from being too hasty in seeking divorce. A narration in Abu Daud, Tirmizi and other Books of Hadith state: ایما امراة سألت زوجھا طلاقا فی غیر ما باس فحرام علیھا رائحة الجنة (The scent of heaven is forbidden to any woman who asks her husband for divorce without being in any hardship). It must be remembered though that incompatible temperament is itself a hardship.

Why is incompatible temperament a basis for divorce: It may seem that Islam is too liberal in granting the right of divorce merely based on dislike or incompatible temperament. But the teachings of Islam are based upon human nature. If there is incompatibility between the husband and wife, they cannot fulfill the purpose of marriage, because one of the objectives of marriage is that the husband and wife should be an apparel for each other, a source of satisfaction, comfort and joy, asstated in: هُنَّ لِبَاسٌ۬ لَّكُمۡ وَأَنتُمۡ لِبَاسٌ۬ لَّهُنَّ‌ (They are an apparel for you and you are an apparel for them) (2:187) and لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَڪُم مَّوَدَّةً۬ وَرَحۡمَةً‌ۚ (…that you may find quite of mind in them, and He put between you love and compassion) (30:21). This state cannot be achieved without compatibility, and bringing forth children and mentoring them, which is another important objective of marriage, also cannot be attained because constant tension and fights among the parents are detrimental to the moral upbringing of children.

229d: Detrimental effects of denying of the right of divorce for women in South Asia: A great injustice is perpetuated against the women of South Asia because they are being denied the right of divorce except in very special circumstances. The result of depriving women of this right which the Quran gives them is that thousands of women are in a state of distress and helplessness at the hands of husbands who neither maintain them in their homes nor divorce them. Many of them convert to Christianity or Arya Hinduism or some other religion just to escape the cruelty of their husbands, but our leaders and religious scholars are unmoved. They see the destruction of Muslims in front of their eyes, but they are silent despite the fact that after granting these rights, Allah warned in a very forbidding manner: “These are the limits of Allah, so exceed them not, and whoever exceeds the limits of Allah, these are the wrongdoers.” Muslims should reflect on these words and think as to which group Allah includes them in.

 2-230 So if he divorces her (the third time), she shall not be lawful to him afterwards until she marries another husband. If he divorces her, there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah.^a And these are the limits of Allah which He makes clear for a people who know.

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ ۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهُ ۥ‌ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡہِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِ‌ۗ وَتِلۡكَ حُدُودُ ٱللَّهِ يُبَيِّنُہَا لِقَوۡمٍ۬ يَعۡلَمُونَ (٢٣٠)

2-230a This is the seventh restraint on the freedom to divorce. In fact, the first two divorces are temporary separations because husband and wife can resume their previous life together. The benefit of this temporary separation can be availed of two times only because if some restraint is not put on the number of temporary separations, then the benefit itself would become a disease. This restraint forces a person to think many times before pronouncing divorce for a third time because the relationship can not be reestablished except under the condition that remarriage to another person and subsequent divorce ensues.

Muslims, out of crass ignorance innovated the practice of halalah to circumvent the spirit of this verse, and thus give critics another reason to smear Islam. A common occurrence is that a man divorces his wife by pronouncing divorce three times during a fit of anger, but later regrets and wants a reconciliation. He approaches a cleric to find a way out, and the cleric suggests halalah or temporary marriage for one night followed by divorce the next morning, clearing the way for remarriage with the former husband. This curse exists in the Muslim community because they do not follow the Quran. Halalah, in fact, is a custom from the Pre-Islamic time of ignorance, and a hadith in Mishkat clearly states that the Holy Prophet cursed the person who did halalah and the one for whom the halalah is done. There is also a narration in which Umar said that if a person who does halalah and the one for whom halalah is done is brought to him, he would order both to be stoned. In Ruh al-Maani, there is a narration that a case was brought before Caliph Usman in which a person had married a woman as a halalah for her previous husband. Usman nullified the marriage contract and ruled that she could not go back to her former husband unless she married another person out of her free will without any ulterior motive. So, the curse that the Holy Prophet and his companions had removed is today hanging from the necks of the Muslim society and no attempt is made to remove it.

Marriage cannot be temporary: If someone thinks that the words of the Quran support this practice, they are unaware of Quranic principles. The Quran does not consider marriage for a night or a fixed period permissible. Marriage in the terminology of the Quran is for life, and the agreement of the man and woman is necessary for marriage. This is not the case in the cursed practice of halalah. This is clearly adultery, and it is necessary for every Muslim to exert himself to eradicate it.

2-231 And when you divorce women and they reach their prescribed time, then retain them in kindness or set them free with kindness and retain them not for injury so that you exceed the limits. And whoever does this, he indeed wrongs his own soul. And take not Allah’s messages for a mockery, and remember Allah’s favor to you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby. And keep your duty to Allah, and know that Allah is the Knower of all things.^a

 وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٍ۬‌ۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارً۬ا لِّتَعۡتَدُواْ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُ ۥ‌ۚ وَلَا تَتَّخِذُوٓاْ ءَايَـٰتِ ٱللَّهِ هُزُوً۬ا‌ۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَـٰبِ وَٱلۡحِكۡمَةِ يَعِظُكُم بِهِۦ‌ۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (٢٣١)

2-231a: بَلَغۡنَ – بلوغ or بَلاغ is in reality a matter reaching its pinnacle, but sometimes it is also spoken of a matter that is near to reaching its pinnacle (R). Here the meaning is near to reaching the end of its term because if the end of the term was reached, then the ability to امسکوھن that is to retain no longer exists.

  أَجَلَ – The time that is fixed for something is called its أَجَلَ (R). The meaning here is the waiting period of woman after divorce. This is another place from which it can be surmised that according to the Quran, the pronouncement of divorce is considered one divorce because the ability to reconcile exists, otherwise it would be meaningless to say retain them in kindness. 

A Judge can decree a divorce if woman mistreated by husband: The second thing that is manifest from this verse is that it is not permissible to retain a woman to injure her. According to the Quran, a judge can decree divorce on being furnished evidence of any ground that the woman is being injured. There are numerous incidences where husbands abandon women without any maintenance but do not divorce them. Such an act is making a mockery of the Holy Quran as is clearly stated in this verse.