Author: sftwr2020

3-21 Those who disbelieve in the messages of Allah and would slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement.^a

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ حَقٍّ۬ وَيَقۡتُلُونَ ٱلَّذِينَ يَأۡمُرُونَ بِٱلۡقِسۡطِ مِنَ ٱلنَّاسِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ (٢١)

3-21a: بَشِّر – The word تبشیر is used for both good and bad news (LA) because just as good news produces a delightful expression on the face (بشرة ) , bad news produces a facial expression.. Some have said the use of the word تبشیر  in the context of punishment is to indicate that the most joyous news they will hear will be the news of their punishment (R). In other words, there will be no happy news for them. A poet has expressed this in the verse: تَحِیَّةُ بَیۡنَہُمۡ ضَرۡبٌ وَجِیۡعٌ  

Slaying the prophets: Painful news can only be delivered to those who are present or those who are to come in the future. So, the meaning can be either that the news of a painful chastisement should be given to those who are following the example of those who slayed prophets or the meaning of slaying the prophets could be the rejection of their messages or opposition to the extent of planning their slaying though God’s protection saved them. See 2-61c.

3-22 Those are they whose works will be of no avail in this world and the Hereafter, and they will have no helpers.^a

 أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِينَ (٢٢)

3-22a: عمل حَبِطَ – See 2-217d. As the context shows the works that will be of no avail to them are the ones that are being performed in opposition to the Holy Prophet to erase the Truth.

3-23 Hast thou not seen those who are given a portion of the Book? They are invited to the Book of Allah that it may decide between them, then a party of them turn back and they withdraw.^a

 أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبً۬ا مِّنَ ٱلۡڪِتَـٰبِ يُدۡعَوۡنَ إِلَىٰ ڪِتَـٰبِ ٱللَّهِ لِيَحۡكُمَ بَيۡنَهُمۡ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ۬ مِّنۡهُمۡ وَهُم مُّعۡرِضُونَ (٢٣)

3-23a: نَصِيب – is derived from نَصۡب meaning style and  نَصِيب is a share, that is a fixed portion (R).

Distortion of Bible: The reference in those who are given a portion of the Book is to Jews and Christians. They were given Books but their full revealed text was not preserved, and what they have now is only a portion of the original text in their altered Books. By stating that the original revealed text is not with them and what they have is only a portion of the original text, the Quran shows its Divine origin because this reality, which was hidden in the eyes of the world at that time, is manifested now, thirteen hundred years later. Christians now admit that the existing Torah and Gospel are only a portion of the original Books. It is therefore stated that these Books can no longer judge with Truth because there is very little Truth left in them. Hence, the Christians are now summoned to the perfect Book of Allah, the Quran. By judging is meant the ability to decide between the religious contentions prevailing between faiths.

Quran as a just arbiter: The Quran claims, and today it is a proven claim, that it settles the religious contentions between all faiths. This is also stated elsewhere in the Quran: وَمَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخۡتَلَفُواْ فِيهِ‌ (And We have not revealed to thee the Book except that thou mayest make clear to them that wherein they differ) (16:64).

3-24 This is because they say: The Fire shall not touch us but for a few days; and that which they forge deceives them regarding their religion.^a

ذَٲلِكَ بِأَنَّهُمۡ قَالُواْ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامً۬ا مَّعۡدُودَٲتٍ۬‌ۖ وَغَرَّهُمۡ فِى دِينِهِم مَّا ڪَانُواْ يَفۡتَرُونَ (٢٤)

3-24a: غَرَّ –غَرَّہٗ means cheated him and tempted him with falsities (LA). Also see 3-185b.

يَفۡتَرُونَ – It is derived from فَرۡی meaning is to sever or rent. It is stated in Al-Mufradat that فَرۡی is used for a severance that is for reformation, and اِفۡراء is severance for a quarrel or to destroy, while افتراء is used for both. And فِرۡیَة means falsehood or lies, from which is derived اِفۡتَریٰ meaning اِخۡتَلَقَ that is, fabricated.

Claim of freedom from hell: This subject is also discussed in 2:80, but here Christians are included because of the mention of slandering religion, and the biggest slander committed against religion is by the Christian nation when they take a pious prophet and messenger of Allah and make him into god. The answer given in the next verse: وَوُفِّيَتۡ ڪُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ (And every soul shall be fully paid what it has earned) is a blow against the Christian doctrine of atonement because according to the doctrine of atonement, salvation is only possible for a person by believing in the sacrifice of Jesus. In contrast to this, the principle that the Quran teaches is that every person will be rewarded fully according to their actions.

3-25 Then how will it be when We gather them together on a day about which there is no doubt. And every soul shall be fully paid what it has earned, and they shall not be wronged?

 فَكَيۡفَ إِذَا جَمَعۡنَـٰهُمۡ لِيَوۡمٍ۬ لَّا رَيۡبَ فِيهِ وَوُفِّيَتۡ ڪُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ (٢٥)

3-25a: فَكَيۡفَ – draws attention to the awe and grandness of the day, and the purport is کیف تکون حالہم (What will be their condition).

لِيَوۡمٍ۬ – By لِيَوۡمٍ۬ is meant فی یوم , that is that day or لجزاء یوم , that is from the punishment of that day.

The junction between action and its reward: وَوُفِّيَتۡ ڪُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ (And every soul shall be fully paid what it has earned). The mention here is not of requital for work done but for earning based on what every soul is doing. This clearly shows that according to the teachings of the Quran there is an earning associated with every action, that is, that every action is simultaneously producing an effect, and this effect is the earning for which every soul will be paid fully on the day of Requital. It is stated in the Ruh al-Maani that fully paid what it has earned means that there is a perfect conjunction between action and reward.

3-26 Say: O Allah, Owner of the Kingdom, Thou givest the kingdom to whom Thou pleasest, and takest away the kingdom from whom Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest. In Thine hand is the good. Surely, Thou art Possessor of power over all things.^a

قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلۡمُلۡكِ تُؤۡتِى ٱلۡمُلۡكَ مَن تَشَآءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ‌ۖ بِيَدِكَ ٱلۡخَيۡرُ‌ۖ إِنَّكَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (٢٦)

3-26a: ٱللَّهُمَّ – is in reality یا اللّٰه and in place of  یا there is میم شدّد (an intensifying م ) at the end and this is specific to supplications made to Allah. According to some, the real structure here is: یا اللّٰه امّنَا بخیر (O Allah, Decide that which is good for us) (R). All the Quranic supplications to Allah that begin with ٱللَّهُمَّ occur with the mention of some other attribute of Allah as is the case here and in other places for example:  ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَٲتِ (O Allah, Originator of the heavens…) (39:46) and (سُبۡحَـٰنَكَ ٱللَّهُمَّ ) (Glory to Thee Allah…) (10:10).  

ٱلۡمُلۡكِ – The meaning of مُلك is to control the thing over which one has possession with justice (R). And مِلك is the genus so that every مُلك is مِلك but every مِلك is not مُلك . Lisan al-Arab gives the same meaning for ملك and ملکوت when it is appended with Allah, as: سلطنه و عظمته (Allah’s domination and His Greatness). Mujahid takes the meaning here only as prophethood and Qatada takes it to be governance and kingship (IJ).

     تَنزِع – The meaning of نزع  is to pull a thing out of its state of rest, and the word is also used for petitions, for example for removing enmity or creating love, as in: وَنَزَعۡنَا مَا فِى صُدُورِهِم مِّنۡ غِلٍّ  (And We shall root out whatever of rancor is in their breasts). تنازع and مُنَازَعَة are its derivatives and literally mean pulling one another but in common parlance means a mutual quarrel (R). 

Kingship of God: Muslims are told here that the kingship of Allah extends over the heaven and earth and at His pleasure. He grants kingship to whom He pleases and takes it away from whom He pleases. The history of the world bears evidence to these ups and downs of fortunes. However, the word مُلۡك here, whose true meaning is ruler and greatness, includes both prophethood and kingship. The wisdom in the use of this word here is to let it be known that this is the same kingdom of God that generations were waiting for and the good news of which’s imminence Jesus had prophesied. In fact, Jesus asked his disciples to pray daily for its coming: “Thy kingdom come” (Mathew 6:10). This kingdom of God also existed in Bani Israel but its perfection was decreed to be reached at the hands of the Holy Prophet. Hence, the term “kingdom of God” refers to its perfect manifestation. These words are meant to convey the good news to Muslims and to convey to the Jews and Christians that the kingdom of God was now going to be taken away from Bani Israel and given to another nation. This transference was in accordance with the promise that Allah had made with Abraham, and of which all prophets were informed. Accordingly, the last prophet of the Bani Israel chain of prophets, Jesus, stated it very clearly to the Bani Israel: The stone which the builders rejected, the same is become the head of the corner: This is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. (Mathew 21:42-43). This was the kingdom of God that was being given to the Holy Prophet in accordance with the ancient promise of Allah.

The good news of kingdom in the word عزّت (exalt): Along with مُلۡكِ there is also a mention of granting عزّت (exaltation) which clearly means that they would not remain subdued and subjugated. This prophecy of the grant of kingdom and governance and making the Muslims into a respected nation of the world was given at a time when the Muslims in Arabia were surrounded by unbelievers on all sides who had dominance. And the Jews, Christians and unbelievers had unanimously decided to annihilate the small band of Muslims. This verse was revealed to provide solace to the Muslims, and it was not only a source of consolation for the Muslims of that time but in the future as well whenever Muslims are confronted with such difficulties, the message of this verse will be a great consolation for them.

3-27 Thou makest the night to pass into the day and Thou makest the day to pass into the night; and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living; and Thou givest sustenance to whom Thou pleasest without measure.^a

تُولِجُ ٱلَّيۡلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيۡلِ‌ۖ وَتُخۡرِجُ ٱلۡحَىَّ مِنَ ٱلۡمَيِّتِ وَتُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَىِّ‌ۖ وَتَرۡزُقُ مَن تَشَآءُ بِغَيۡرِ حِسَابٍ۬ (٢٧)

3-27a: تُولِج – وُلُوج means entering a narrow space (R). حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ  (…until the camel pass through the eye of the needle) (7:40). And اِیۡلاج is entering in this manner. This word is used here to describe darkness passing into light and light passing into darkness.

Mostly, the term bringing forth the dead from the living and living from the dead is taken to mean the creation of a living being from sperm and the creation of sperm from a living being, but that is not the purport here. What is called the grant of kingdom and exaltation in the previous verse is here called day and life, and what is called the taking away of the kingdom and abasing is here referred to as night and being dead. The life and death of nations and their exaltation and abasement are exactly like this analogical reference. The vicissitudes of time are referred to here. Muslims should reflect on this and so should those who are in power currently. 

3-28 Let not the believers take the disbelievers for friends rather than believers.^a And whoever does this has no connection with Allah — except that you guard yourselves against them, guarding carefully.^b And Allah cautions you against His retribution. And to Allah is the eventual coming.^c

 لَّا يَتَّخِذِ ٱلۡمُؤۡمِنُونَ ٱلۡكَـٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَ‌ۖ وَمَن يَفۡعَلۡ ذَٲلِكَ فَلَيۡسَ مِنَ ٱللَّهِ فِى شَىۡءٍ إِلَّآ أَن تَتَّقُواْ مِنۡهُمۡ تُقَٮٰةً۬‌ۗ وَيُحَذِّرُڪُمُ ٱللَّهُ نَفۡسَهُ ۥ‌ۗ وَإِلَى ٱللَّهِ ٱلۡمَصِيرُ (٢٨)

3-28a:  دُون – یقال للقاصر عن الشئ دون , what is left behind a thing is called دُون and according to some it is inverted from دنُو (R).

 مِن دُونِ ٱلۡمُؤۡمِنِينَ‌ – So it means instead of the believers or leaving the believers behind or being deficient in the affairs of the believers.

Friendship with the unbelievers: The words of this verse are very clear but by not keeping the wise words of the Quran in view, many problems are confronted. The friendship the believers are asked to stop with the unbelievers is the one which is qualified by: مِن دُونِ ٱلۡمُؤۡمِنِينَ‌ . Thus, what has been stated is that believers should not forge friendship with unbelievers at the expense of the interest of other believers or ignoring or stepping back from what matters to other believers. For the meaning of ولی and ولایة see 2-257a where it is shown that its meaning includes giving help along with nearness and love. The meaning can also be that the intense relationship, nearness, love and mutual help that exists between believers cannot be recreated with unbelievers. In other words, is stated that it may be necessary to forge alliances of help with nonbelievers, but it should not be the case that these relationship of help with nonbelievers are better than that with believers or such that will damage other believers. This shows that relationships and alliances can exist with nonbelievers, but no alliance is permissible which will be to the detriment of other believers. The reason for this is that Islam seeks to create a grand brotherhood of all nations of the world and erases all distinctions of race and nationality. God, the knower of the unseen, knew that Muslims will live in many countries, where they will interact with people of different nations and will have relationships and alliances of mutual help with non-Muslim nations, and so this condition was mandated: no relationship or alliance of help should be such where the purpose is to damage other Muslim brothers/sister because without this the structure of Islamic brotherhood/sisterhood will not stand. So, when the Muslims were given the good news that they will have a kingdom of their own, they were also informed that they should not forget the principle of Islamic brotherhood /sisterhood under any circumstance and should not collaborate with the unbelievers to destroy their own brothers/sisters. The principle of Islamic brotherhood/sisterhood trumps all other relationships.

The mention of this principle in this Surah where the discussion is of Christian religion is proof that this Book is the word of God. It is conveyed that the Muslims would be confronted with this matter in their relationship with the Christians who would seek to make alliances with the objective of damaging and destroying Muslims. A little reflection will show that the major cause for damage to Muslim kingdoms, their splendor and their greatness is that a section of Muslims have collaborated with other nations to damage their brethren. The non-Muslim nations and in particular the Christians use this as a weapon to break the power and might of Muslims. It is for this reason that Allah in His wisdom mentions تَنزِعُ ٱلۡمُلۡكَ along with تُؤۡتِى ٱلۡمُلۡكَ . Will the Muslims still not understand? 

The Holy Prophet and the Companions’ example manifests that a relationship of mutual help can exist with nonbelievers. The early Muslims who migrated to Abyssinia fought in the ranks of Abyssinian Christians against the enemies of the Abyssinians. The Holy Prophet made several pacts with polytheistic tribes and Jews in which these parties agreed to remain neutral or aid the Muslims in return for help from the Muslim if they were attacked. In the Battle of Hunain there were polytheists in the Muslim ranks. During the time of the Companions, the Roman forces fought alongside the Muslim forces in the Iranian wars. The fact is that Islam does not give a unanimous order for the treatment of non-Muslims. There are also degrees regarding not befriending the non-Muslims. A detailed discussion of this will come in Chapter 60 Surah Mumtahanah.

3:28b: لَيۡسَ مِنَ ٱللَّهِ فِى شَىۡءٍ – مِنَ ٱللَّهِ is a stand in for: من ولایة ٱللَّهِ and the nunation in فِى شَىۡءٍ is for disdain, that is that they are in no way friends of Allah or that they have no connection with Allah.

تَتَّقُواْ مِنۡهُمۡ تُقَٮٰةً۬‌ۗ – The meaning of وقایة is to save oneself from hurtful and harmful matters as explained earlier in 2-2b. And تقویٰ has the same meaning جعل النفس فی وقایة مما یخاف (safeguard yourself against what you are afraid) ( R) and it is in accordance with this meaning that the relative pronoun used for تَتَّقُواْ is من that is, to protect yourself if you fear some harm from them. تقٰة is also derived from it. This was actually وُقَیَة but و got switched by تا and the vowelized یائے took the form of الف. So, the meaning of تقاة is to safeguard and the purport of bringing in the common noun is to inform us that some kind of safeguard should be taken.

The issue of تقیہ (Concealing the truth or a secret as a result of fear): Commentators take the meaning of تتقوا as تخافوا and then interpret it as: Do not take unbelievers as friends under any circumstance except that you are afraid of them with a fear that is deserving of being afraid or some fear. In such a situation, according to these commentators, one should apparently make friendship with the unbelievers but have no such emotion in one’s heart. This is the basis on which the issue of تقیہ is formulated. The truth is that these words have no connection with the issue of تقیہ . In a situation of duress or compulsion, the Quran states in another place:  إِلَّا مَنۡ أُڪۡرِهَ وَقَلۡبُهُ ۥ مُطۡمَٮِٕنُّۢ بِٱلۡإِيمَـٰنِ  (Not he who is compelled while his heart is content with faith (16:106). This is a Makkan revelation, and a detailed discussion of this verse is given at the appropriate place but suffice it to say that this verse gives permission to the extent that if one denies religion because of the fear of being killed etcetera, then God will forgive such a person. However, feigning friendship when there is enmity in the heart or to lie repeatedly to get out of an uncomfortable situation is completely against the teachings of Islam. This is a hypocritical aspect of life that Islam detests. If one is forced to make a statement under duress, it is forgivable, but it does not befit the high status of a believer. 

تقیہ in the Shia sect: Followers of the Shia sect interpret تقیہ very broadly, and according to them تقیہ is permissible in any speech when necessary. This removes the odium from lying and makes speech less trustworthy. Every person is his own judge regarding the necessity of justifying saying what is not in their heart, and the person addressed has no idea whether the speaker is telling the truth or not. This is a recipe for the proliferation of hypocrisy in the world. A well-known saying of some of their states: من صلی وراء سنی تقیة فکانّما صلّی وراء نبی (He who does تقیہ and says his prayer behind a Sunni, it is as if he has prayed behind the Prophet) (RM )

An aspect of friendship with unbelievers: The meaning of the words: إِلَّآ أَن تَتَّقُواْ مِنۡهُمۡ تُقَٮٰةً۬‌ۗ (except that you guard yourselves against them, guarding carefully) are clear. But what kind of safeguard is required? The verse states guarding carefully, which implies that the friendship should have the objective of safeguarding yourself. That is, it is permissible to enter friendship to save oneself from a big loss. For example, if Muslims become vanquished in a battle, they can take whatever steps are necessary to safeguard themselves. However, it is mandatory on them once a covenant is entered into to adhere to it. As an example, the Holy Prophet accepted terms in the peace treaty of Hudaibiyya that were like those of a defeated party, and he adhered to those terms until the Unbelievers themselves violated the terms. Similarly, it is permissible for Muslims to safeguard themselves against those unbelievers who do not engage in open hostilities but otherwise try to annihilate Islam. However, this safeguard must be national and not by each person individually.

3-28c: يُحَذِّرُڪُمُ ٱللَّهُ  – حَذِّر is to save oneself from some fearful affair (R). تحزیر  is one of its derivatives. By نَفۡسَهُ is meant عقاب نَفۡسَهُ . The word نَفۡس when attributed to Allah means His Being. By imputing the punishment to Himself a dire threat is implied, and the meaning is that if one fears the unbelievers, his fear of Allah’s punishment should be greater. It should not be that one joins the enemy without regard to the command of Allah out of fear of the enemy. According to some the نَفۡس in نَفۡسَهُ is an attributive relationship with Allah and denotes Allah’s possession of the نَفۡس , and by نَفۡس is meant نَفۡس امارہ (animal stage of the soul) (R). The meaning is that Allah warns you against your نَفۡس امارہ  that provokes you to follow your animal desires.

3-29 Say: Whether you hide what is in your hearts or manifest it, Allah knows it. And He knows whatever is in the heavens and whatever is in the earth. And 

Allah is Possessor of power over all things.^a

قُلۡ إِن تُخۡفُواْ مَا فِى صُدُورِڪُمۡ أَوۡ تُبۡدُوهُ يَعۡلَمۡهُ ٱللَّهُ‌ۗ وَيَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَٱللَّهُ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (٢٩)

3-29a: Secretive plans of the enemies of Islam: The last verse mentions the enemies of Islam and the Muslims and it is advised not to forge friendship with them. This verse addresses the enemies of Islam and states that whether they keep their designs for the destruction of Islam in their hearts or manifest them, and whether they oppose secretly or openly, Allah has knowledge of their designs, and He will not let any of their plans succeed. Instead, He will punish them for their designs. In the time of our Holy Prophet all the opponents were openly hostile except for a few, hence there seems to be an indication in this about the enemies of Islam during the End Times who manifest friendship with Islam and apparently take their side but are busy thinking of ways to destroy Muslims and Islam. So, this verse is a solace for Muslims that their God will deal with the secretive plans in the same way that He did with their previous open plans. The central theme of this chapter reinforces this idea.

3-30 On the day when every soul will find present that which it has done of good; and that which it has done of evil — it will wish that between it and that (evil) there were a long distance. And Allah cautions you against His retribution. And Allah is Compassionate to the servants.^a

يَوۡمَ تَجِدُ ڪُلُّ نَفۡسٍ۬ مَّا عَمِلَتۡ مِنۡ خَيۡرٍ۬ مُّحۡضَرً۬ا وَمَا عَمِلَتۡ مِن سُوٓءٍ۬ تَوَدُّ لَوۡ أَنَّ بَيۡنَهَا وَبَيۡنَهُ ۥۤ أَمَدَۢا بَعِيدً۬ا‌ۗ وَيُحَذِّرُڪُمُ ٱللَّهُ نَفۡسَهُ ۥ‌ۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ (٣٠)

3-30a وَمَا عَمِلَتۡ مِن سُوٓءٍ۬ – Although the purport is that one will also find whatever evil one has done, the word مُّحۡضَرً۬ا is kept with خَيۡرٍ (good) only because that is the real purpose while the punishment for evil is a matter of necessity. Another reason مَا عَمِلَتۡ مِن سُوٓءٍ۬ is kept separate is because the desire expressed in the words immediately following pertains only to the evil. Some take the personal pronoun بَيۡنَهَا to refer to يَوۡمَ (day), in which case the meaning would be that the wish is for there to be a lengthy period between the person and the Day of Judgment. But because this wish cannot emanate from one who is being rewarded for good deeds, the reference of the personal pronoun to مَا عَمِلَتۡ is correct.

أَمَدَۢا – The meaning of أَمَد and اَبَد are fairly similar but اَبَدا is used for a period for which there is no limit and when أَمَدَۢا is used independently a limit is implied. The difference between زمان and أَمَد is that أَمَد is used when the period, though limited, is excessive (R). 

This verse warns the hidden and open enemies of Islam that whoever does evil will ultimately feel sorry, and a time shall come when they would wish that they had not done the evil deeds. It is prophesied, evoking the evidence of human nature, that those who desire to cause evil to Islam will also ultimately regret it. There are glad tidings in it that these opponents will ultimately become Muslims. This interpretation would be valid if the mentioned ‘day’ is a day in this life. There is no doubt that even during this life, a time comes when a person regrets his evil deeds, but if the ‘day’ is the Day of Judgment then the import would be the reward and punishment of the Hereafter, and the statement here would then just be a warning. In mentioning the principle of reward and punishment there is also a negation of the Christian belief of atonement. 

3-10 Those who disbelieve, neither their wealth nor their children will avail them aught against Allah. And they will be fuel for fire—^a

إِنَّ ٱلَّذِينَ كَفَرُواْ لَن تُغۡنِىَ عَنۡهُمۡ أَمۡوَٲلُهُمۡ وَلَآ أَوۡلَـٰدُهُم مِّنَ ٱللَّهِ شَيۡـًٔ۬ا‌ۖ وَأُوْلَـٰٓٮِٕكَ هُمۡ وَقُودُ ٱلنَّارِ (١٠)

3-10a: لَن تُغۡنِىَ عَنۡهُمۡ – The meaning of اَغنیٰ عنه کذا is کفاہ (R), which means the thing which is adequate for him. This is also the meaning of اغناہ as in: لِكُلِّ ٱمۡرِىٍٕ۬ مِّنۡہُمۡ يَوۡمَٮِٕذٍ۬ شَأۡنٌ۬ يُغۡنِيهِ (Every man of them, that day, will have concern enough to make him indifferent to others) (80:37). اغنی عنه occurs extensively in the Quran as in: مَآ أَغۡنَىٰ عَنِّى مَالِيَهۡۜ (My wealth has not availed me) (69:28), مَآ أَغۡنَىٰ عَنۡہُم مَّا كَانُواْ يُمَتَّعُونَ (That which they were made to enjoy will not avail them) (26:207), لَّا تُغۡنِ عَنِّى شَفَـٰعَتُهُمۡ (…their intercession will avail me not) (36:23), وَلَا يُغۡنِى مِنَ ٱللَّهَبِ (…nor availing against the flame) (77:31), إِنَّہُمۡ لَن يُغۡنُواْ عَنكَ مِنَ ٱللَّهِ شَيۡـًٔ۬ا‌ (Surely they can avail thee naught against Allah) (45:19).

مِّنَ ٱللَّهِ – مِنۡ stands for the commencement of the purpose and design, and the purport is عذاب اللّٰه which is evident from the example given in the next verse which mentioning the punishment of Allah. Some have taken مِنۡ to mean بدل (exchange or in lieu) (Mughni), that is these things will avail them naught in lieu of obedience or mercy of Allah.

Prophecy of the vanquishment of the disbelievers: As mentioned earlier, the specific address in this Chapter is directed towards the Christians, and accordingly some take the reference here to be to the Christian delegation from Najran (RM). This delegation was representing the Christians and came to meet with the Holy Prophet. There is probably no other nation prouder of their wealth and power than the Christian nation. However, since the narration here is general, it applies to all unbelievers who seek to vanquish and eradicate Islam.

3-11 As was the case of the people of Pharaoh, and those before them! They rejected Our messages, so Allah destroyed them on account of their sins. And Allah is Severe in requiting (evil).^a

ڪَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۚ كَذَّبُواْ بِـَٔايَـٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِہِمۡ‌ۗ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ (١١)

3-11a: دَأۡب – دَأۡب means tried and got tired. The meaning of both دَأۡب and دَأۡبَ appear as habit and condition, that is the state of a thing (LA). But Adhari states that by دَأۡب is meant using all their strength in unbelief (اجتہادُ ھم فی الکفر ) and becoming each other’s allies in opposing the Holy Prophet, similar to how the people of Pharoah became each other’s helpers in opposing Moses.

ذُنُوبِ – It is the plural of ذَنۡب and means: وَالذَّنۡبُ فیِ الۡاَصۡل الاخۡذُ بذَنَب الشَئ (ذَنۡب is actually the name for catching the ذَنَب that is the tail or posterior part) (R), and وَ یُسۡتَعۡمَلُ فیِ کُلّ فِعۡلٍ یُستوخَمُ عُقۡباہ اعتبارا بِذَنَبِ الشئ  (and ذَنَب is used for every action whose end is unpleasant and undesirable) (R). The end is the last stage just like the tail or posterior. Lisan al-Arab states that: (الذَّنۡبُ الۡاِثۡمُ وَ الۡجُرۡمُ وَ الۡمَعۡصِیَةُ) that is ذَنۡب includes all three, اثم جرم معصیت. Now, اثم is every such action that prevents a person from earning a reward. جرم is every such action that severs one’s relation with Allah, and this meaning is derived from جَرم meaning to sever. مَعۡصِیَة is disobedience of Allah whether deliberate or inadvertent, although an inadvertent disobedience is not subject to penalty. It follows, that the scope of the meaning of the word ذَنۡب in Arabic is very wide and it can include those actions which are not sinful or disobedient, but their outcome is unpleasant. It includes actions in which there is no intention or deliberation and on the other end of the spectrum, such grave sins that can sever one’s relationship with God. So, the correct translation of ذَنۡب is not sin. The closest word to its meaning is fault. It can sometimes be so small that the doer is not blameworthy and sometimes it can be very grievous, as is the case here.

The mention of the people of Pharoah is a reminder that just as they were disgraced and overcome, the opponents of Islam would meet a similar fate.

3-12 Say to those who disbelieve: You shall be vanquished, and driven together to hell; and evil is the resting-place.^a

قُل لِّلَّذِينَ كَفَرُواْ سَتُغۡلَبُونَ وَتُحۡشَرُونَ إِلَىٰ جَهَنَّمَ‌ۚ وَبِئۡسَ ٱلۡمِهَادُ (١٢)

3-12a: تُحۡشَرُونَ – حَشۡر means to take out a people from their place of rest, to unsettle them and to push them towards war etcetera. Accordingly, the saying: النِسّاءُ لا یُحشَرۡنَ means لَا یُخۡرَجۡنَ اِلی الۡغَزۡوِ (women will not be forced to go out for war) (R). And the word حَشۡر is only spoken for a group or party (R) as in: وَٱبۡعَثۡ فِى ٱلۡمَدَآٮِٕنِ حَـٰشِرِينَ 

(…and send heralds into the cities) (26:36), وَٱلطَّيۡرَ مَحۡشُورَةً۬‌ (And the birds gathered together) (38:19) وَإِذَا ٱلۡوُحُوشُ حُشِرَتۡ(And when the wild animals are gathered together) (81:5) وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ (And his hosts were gathered to Solomon) (27:17), هُوَ ٱلَّذِىٓ أَخۡرَجَ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَـٰبِ مِن دِيَـٰرِهِمۡ لِأَوَّلِ ٱلۡحَشۡرِ‌ۚ (He it is Who caused those who disbelieved of the People of the Book to go forth from their homes at the first banishment) (59:2). The gathering of the people together on the Day of Judgment in the Hereafter is also referred to as حَشۡر .

Prophecy of the unbeliever’s vanquishment at a time of strong opposition: This verse makes it clearer that those who oppose Islam will first be vanquished in this world and then will be gathered and driven towards hell. Their vanquishment in this world will be evidence of their abode in hell in the Hereafter. This prophecy belongs to a period when the followers of the Holy Prophet in Arabia were very small in number compared to the opposition, and the opposition was not only from the unbelievers of Arabia, but there was internal opposition from the hypocrites and external opposition from all the unbelievers of Arabia, the Jews and Christians, all determined to oppose Islam. Such a clear prophecy of the vanquishment of the unbelievers under such circumstances and then the fulfilment of that prophecy during the lifetime of the Holy Prophet is one of the many shining signs of the veracity of Islam. This prophecy is a source of great solace to the Muslims of today. God, who fulfilled His promise under such adverse circumstances, assisted the Muslims even in times of great weakness and vanquished opponents.

3-13 Indeed there was a sign for you in the two hosts (which) met together in encounter^a — one party fighting in the way of Allah and the other disbelieving, whom they saw twice as many as themselves with the sight of the eye. And Allah strengthens with His aid whom He pleases. There is a lesson in this for those who have eyes.^b

قَدۡ ڪَانَ لَكُمۡ ءَايَةٌ۬ فِى فِئَتَيۡنِ ٱلۡتَقَتَا‌ۖ فِئَةٌ۬ تُقَـٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخۡرَىٰ ڪَافِرَةٌ۬ يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡىَ ٱلۡعَيۡنِ‌ۚ وَٱللَّهُ يُؤَيِّدُ بِنَصۡرِهِۦ مَن يَشَآءُ‌ۗ إِنَّ فِى ذَٲلِكَ لَعِبۡرَةً۬ لِّأُوْلِى ٱلۡأَبۡصَـٰرِ (١٣)

3-13a: People of the Book are the primary addressees of this verse: The beginning part of this surah primarily addresses the People of the Book. In addition, attention is drawn to an armed encounter between the unbelievers and Muslims. The group whose attention is sought to be drawn is a third party, namely the Christians with whom the real dialog is taking place. The encounter between the two groups refers to the Battle of Badar as is manifest from the words that one group was fighting in the way of Allah and the other group consisted of the unbelievers who appeared to the first group as being twice their number.

Battle of Badar as a sign of the Holy Prophet’s truthfulness: The Battle of Badar is a sign of the Holy Prophet’s truthfulness because there is repeated reference in the Makkan chapters about an armed encounter between Muslims and the unbelievers in which the vanquishment of the unbelievers and the triumph of Muslims is prophesied. For brevity, only one prophecy is mentioned as a sample. In the last section of Surah Al-Qamar, it is stated: أَمۡ يَقُولُونَ نَحۡنُ جَمِيعٌ۬ مُّنتَصِرٌ۬ (٤٤) سَيُہۡزَمُ ٱلۡجَمۡعُ وَيُوَلُّونَ ٱلدُّبُرَ (٤٥) بَلِ ٱلسَّاعَةُ مَوۡعِدُهُمۡ وَٱلسَّاعَةُ أَدۡهَىٰ وَأَمَرُّ (٤٦)  (Or say they: We are a host allied together to help each other? Soon shall the hosts be routed, and they will show (their) backs. Nay, the Hour is their promised time, and the Hour is most grievous and bitter) (54:44-46). Some may say that this description relates to the Day of Judgment in the Hereafter, but as repeatedly stressed, the Quran adopted such finesse in narrating prophecies that along with the disgrace in the Hereafter, it also mentioned the vanquishment in this world so that the fulfilment of the latter evidences the truth of the former. But the mention of ساعَة (time) here is the time of defeat on this earth because the mention of battle and defeat in the Hereafter is meaningless. It can only happen in this world and, in a manner of speaking, is the Doomsday for the unbelievers. It is true that in the Hereafter, they will face even greater hardship and bitter failure. The Holy Prophet also understood the prophecy to refer to the Battle of Badar as is evidenced by an authentic hadith in Bukhari which states in a commentary on this verse: عن ابن عباس ان النبی ﷺ قال و ھو فی قبه له یوم بدر اللّھم انی انشرك عھدك و وعدك اللّٰھم ان شئت لم تعبد الیوم ابد انا خذ ابو بکر بیدہ و قال حسبك یا رسول اللّٰه فقد الحجت علیٰ ربك و ھو فی الدرع فخرج و ھو یقول سیہزم الجمع و یولون الدبر بل الساعتہ موعد ھم و الساعتہ ادھیٰ و امر  (It is narrated by Ibn Abbas that on the day of Badar the Holy Prophet was in a small tent beseeching Allah as follows: “O Allah, I beseech Thee to fulfill Thy promise and Thy compact! O Allah, if this be Thine will (to destroy this community), Thou wilt not be worshipped (on earth).” The destruction appeared certain based on the objective reality that existed on the ground. Objectively, the Muslims were so few and so poorly armed compared to the unbelievers that it appeared that they would be crushed. Abu Bakr took the Prophet’s hand and said: “Allah is sufficient for thee O Messenger of Allah. You have beseeched your Lord”. The Prophet was wearing his armor and he came out of his tent reciting the verse: أَمۡ يَقُولُونَ نَحۡنُ جَمِيعٌ۬ مُّنتَصِرٌ۬ سَيُہۡزَمُ ٱلۡجَمۡعُ وَيُوَلُّونَ ٱلدُّبُرَ بَلِ ٱلسَّاعَةُ مَوۡعِدُهُمۡ وَٱلسَّاعَةُ أَدۡهَىٰ وَأَمَرُّ  (Soon shall the hosts be routed and they shall  turn their back. Nay, the hour is their promised time, and that hour shall be most grievous and bitter) (54:45-46). There are many other similar prophecies in the Quran about this battle. The twin facts of the presence of prophecies beforehand and the drubbing that the unbelievers, with their large numbers and better armament, received at the hands of the much smaller and poorly armed Muslims makes the Battle of Badar a sign. The unbelievers are now asked to reflect on this sign.

Biblical prophecies about the Battle of Badar and migration: The battle of Badar is a sign for the Christians because prophecies about this battle exist in their scriptures. The prophecy about the migration of the Holy Prophet and the weakening of the power of Quraish in Badar are in the Book of Prophet Isaiah (See Isaiah 21:13-17).

A Divine prophecy about “The burden upon Arabia”: “In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar shall fall: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it.”

There is a reference in “him that fled” to the migration of the Holy Prophet, who was accompanied by Abu Bakar on this journey. It is a fact that in the entire history of religion, there is only one migration that achieved the eminence of starting a new era. So, the reference to “him that fled” is to the migration of the Holy Prophet and the statement at the head of the prophecy, “The burden upon Arabia” limits the event to Arabia. It is stated with reference to the event of fleeing that within a year the glory of Kedar will be no more, and the brave men of Kedar will be diminished. This is what happened. The battle of Badar took place just one year after migration and the glory of Kedar was tarnished and their braves were diminished. The word Kedar in the Bible is used on multiple occasions for Bani Ishmael. The battle of Badar was a clear sign for the People of the Book.

3-13b: عِبۡرَة – The literal meaning of عَبۡر is to transgress from one state to another. عُبُور and اعتبار are derived from it. عِبۡرَة is the state in which one finds out the unknown nature of a thing by extrapolation of the nature of a known thing. 

يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡىَ ٱلۡعَيۡنِ‌ – Whom they saw twice as many as themselves with the sight of the eye. And it is stated in Surah Anfal: وَإِذۡ يُرِيكُمُوهُمۡ إِذِ ٱلۡتَقَيۡتُمۡ فِىٓ أَعۡيُنِكُمۡ قَلِيلاً۬ وَيُقَلِّلُڪُمۡ فِىٓ أَعۡيُنِهِمۡ (And when He showed them to you, when you met, as few in your eyes, and He made you to appear few in their eyes) (8:44). There is no contradiction in the two statements. The facts are that the unbelievers numbered around one thousand and the Muslims were around three hundred. So, يَرَوۡنَهُم مِّثۡلَيۡهِمۡ  shows that the unbelievers appeared to the Muslims to be about six hundred. The reason is that part of the unbeliever’s force was behind a hill from the vantage of the Muslim force. The showing of the unbeliever’s force as double the size of the Muslim force is not without meaning because earlier it had been stated: فَإِن يَكُن مِّنڪُم مِّاْئَةٌ۬ صَابِرَةٌ۬ يَغۡلِبُواْ مِاْئَتَيۡنِ‌ۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٌ۬ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِ‌ۗ (So if there be of you a hundred steadfast, they shall overcome two hundred; and if there be of you a thousand, they shall overcome two thousand by Allah’s permission) (8:66). Since the promise to overcome forces twice their size had already been given by Allah, what was shown to the Muslims was a force twice their size so that their morale remained high, and they remained confident of victory. (It does not follow, however. from this that the Muslims would not be able to overpower forces more than twice their size). This is why the unbelievers were shown to the Muslims as fewer than their actual numbers, and the Muslims were shown to the unbelievers as few because they were much smaller in number. They considered the Muslims as weak and thought they would vanquish them easily. If this expectation had not permeated their thinking, it is possible they may have given up the idea of hostilities, but Allah desired, in accordance with His prophecies, that the might of the unbelievers be smashed in the plain of Badar.

3-14 Fair-seeming to men is made the love of desires, of women and sons and hoarded treasures of gold and silver and well-bred horses and cattle and tilth. This is the provision of the life of this world. And Allah — with Him is the good goal (of life).

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٲتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِ‌ۗ ذَٲلِكَ مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱللَّهُ عِندَهُ ۥ حُسۡنُ ٱلۡمَـَٔابِ (١٤)

 3-14a: شَهَوَٲتِ – is the plural of شھوة and its literal meaning is yearning for what the soul desires. There are two kinds of human desires on this earth – one true and the other false. A true desire is one whose non-fulfilment will create a disorder in the body, and a false desire is one that will not create disorder. Sometimes مُشۡتَہَی (that is, the thing which is desired) is also called شھوة (R). The purport here actually is مُشۡتَھیات (that is, the things desired).

ٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ – قَنَـٰطِير is the plural of قنطار ; and قَنۡطَرة جَسۡر means a bridge but is also used for a tall building. قنطار is a standard about which there is some ambiguity because some say it is forty ounces and some say twelve hundred ounces (اوقیہ ), some others say it is twelve hundred dinar and others yet seventy thousand dinars. But the truth is, as stated by Abu Ubaida, that Arabs do not know the weight of قنطار (LA) and the meaning of قَنطَر الرجلُ  is that he became the owner of a large wealth (LA). Imam Raghib says that قَنَـٰطِير is the plural of قَنۡطَرة and قَنۡطَرة is spoken of wealth which would suffice for a person’s life. The derivation here from the original meaning of bridge is that the wealth is sufficient to get across the bridge of life. Further, there is no fixed standard for قَنۡطَرة  as it is: غَیۡرُ مَحۡدُوۡدِ الۡقَدۡرِ فِیۡ نفسِه , just as there is no standard for richness. And the meaning of ٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ is المجموعة قِنۡطَارًا اقِنۡطَارًا.

 ٱلۡخَيۡلِ – In actuality, the word خَيۡل is used for a horse and rider together. The derivation of this meaning according to Imam Raghib is from the word خُیَلَاء which means proud and a person who is riding a horse feels a sense of pride from being superior to those walking. The word خَيۡلِ is also used for the horse and rider separately (R). It is a plural noun. The word فَرَس is used for the singular.

ٱلۡمُسَوَّمَةِ – For the meaning of سَوۡم see 2-49a. It is also used for leaving the camel in a grazing area. And سَوَّمتُه‘ is also used in the sense of اَعۡلَمۡتُه‘ (R), that is, I marked a sign on it. So the meaning of ٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ can be, الۡمُعۡلَمَةُ (left to graze) or الۡمُعۡلَمَةُ (well-nourished and marked(. According to Mujahid, ٱلۡخَيۡلِ المسومة المطھمة الحسان , a phrase from Bukhari means well-nourished beautiful horses.

ٱلۡأَنۡعَـٰمِ – is the plural of نَعَم and may mean camel, cow or goat but is used particularly for camel because the camel was a great blessing for the Arabs. 

مَـَٔابِ – is a verbal noun from اَوۡب and also a noun of place and time۔ اَوۡب means to return (رجوع) , but is only used for living beings who have the independence of mind, while رجوع is  common and is not limited in use to living beings with independence of mind. 

Mention of worldly desires in a discussion of Christianity: The mention of worldly desires in a discussion about Christianity is a reminder that this nation will forget Allah in pursuit of the desirable things of this world. In particular, the mention of heaps of gold and silver indicates that this is not a reference to the people of Arabia, who even if they possessed gold and silver, owned it in a miniscule amount. The verse is ended with the statement that with Allah is حُسۡنُ ٱلۡمَـَٔابِ . In other words, the goal of life should not be the desirable things of this world which would not be of any great benefit. One should certainly take advantage of these things, but the goal should be to seek the pleasure of Allah, as the next verse clearly shows.

3-15 Say: Shall I tell you of what is better than these? For those who guard against evil are Gardens with their Lord, in which rivers flow, to abide in them, and pure companions and Allah’s goodly pleasure. And Allah is Seer of the servants.^a

 قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٍ۬ مِّن ذَٲلِڪُمۡ‌ۚ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ (١٥)

3-15a: رِضۡوَٲنٌ۬ – It is from رضا (approval, acceptance, pleasure) and رضائے کثیر or great pleasure is called رِضۡوَٲنٌ۬ (R). Because the greatest approval is Allah’s approval, the word رِضۡوَٲنٌ۬ in the Quran is reserved solely for seeking the pleasure of Allah, as in:إِلَّا ٱبۡتِغَآءَ رِضۡوَٲنِ ٱللَّهِ  (Only to seek Allah’s pleasure) (57:27); يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا‌ۖ  (…seeking Allah’s grace and pleasure) (48:29) and (59:8); and يُبَشِّرُهُمۡ رَبُّهُم بِرَحۡمَةٍ۬ مِّنۡهُ وَرِضۡوَٲنٍ۬ (Their Lord gives them good news of mercy and pleasure…) (9:21). Raghib explains that there are two aspects of رضا : A person’s رضا with Allah, that is to be completely satisfied and not to think ill of any fate that is decreed for them, and Allah’s رضا with a person is to see them follow the commands of Allah and to abstain from what Allah forbids.

Blessings of Paradise: For خلود and أَزۡوَٲجٌ۬ see 2-25a and b. The same affairs mentioned in Surah Bakarah are mentioned here with the addition of رِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ . In another place, رِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ is stated to be the biggest blessing of Allah: وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ أَڪۡبَرُ‌ۚ (And greatest of all is Allah’s goodly pleasure) (9:72). So, by including the pleasure of Allah as a blessing of Paradise, it is indicated that the real happiness of a believer is in gaining the pleasure of Allah. This is further amplified by the description given in the Quran of the Prophet’s companion: رَضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ‌ۚ (Allah is well-pleased with them and they are well-pleased with Him) (58:22). This shows that obtaining the blessings of Paradise, in fact its greatest blessing, begins in this world.

The purpose of this verse is to inform us that some nations were or will be totally engrossed in the pursuit of the desires of this world, but the final result of getting so engrossed in worldly desires is never good. The most important thing is to seek the pleasure of Allah and one should exert one’s utmost to achieve this because it is the greatest blessing of this world and of the next, and Allah is: وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ (And Allah is Seer of the servants) (3:15). He grants a goodly reward for the good deeds of men.

3-16 Those who say: Our Lord, we believe, so forgive our sins and save us from the chastisement of the fire.

ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ (١٦)

3-16a: The prayer for forgiveness of sins, that is for salvation from human weaknesses, particularly encompasses protection from committing sins. When a non-believer believes, his past sins are forgiven. So, after purification from past sins, a new believer now supplicates to Allah to His protection that they may not commit such faults in future.

3-17 The patient and the truthful, and the obedient, and those who spend and those who ask Divine protection in the morning times.

 ٱلصَّـٰبِرِينَ وَٱلصَّـٰدِقِينَ وَٱلۡقَـٰنِتِينَ وَٱلۡمُنفِقِينَ وَٱلۡمُسۡتَغۡفِرِينَ بِٱلۡأَسۡحَارِ (١٧)

3-17a: ٱلصَّـٰدِقِينَ – صدق primarily refers to honesty of speech but it is used extensively both in the Quran and linguistically for actions. For example, صَدَقَ فے القتال means that he fulfilled his duty in battle and did what was required and did it in a way it was required to be done. It is stated in one place in the Quran: رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِ‌ۖ (…men who are true to the covenant they made with Allah) (33:23), that is they fulfilled the covenant by the actions they manifested (R). Similarly, in: لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّ‌ۖ (Allah indeed fulfilled the vision for His Messenger with truth) (48:27), by صدق is meant He showed it to be true by action. Here صدق is ranked after صبر  and the meaning of صبر is امساك فی ضیق that is to restrain oneself in a time of need, hence by صَـٰدِقِينَ is meant صدق بالفعل ,that is, who do what they say. Thus, in صبر one must just restrain oneself whereas صدق requires action.

ٱلۡقَـٰنِتِينَ – قنوت is submission, that is obedience with humility. Along with صبر and صدق , the third quality in rank of a righteous personTh is قنوت . Thus, one should show patience and honesty of action but in a manner that one has made submission to Allah incumbent on oneself, and the submission should be such in which there is humility without any pride or sense of greatness. 

ٱلۡمُنفِقِينَ – is fourth in rank. Even while exhibiting patience, genuineness, and humility, one cannot achieve any great purpose unless one is willing to spend one’s money and strength in the way of Allah.

ٱلۡمُسۡتَغۡفِرِينَ – See 2-199a: This is ranked fifth. Placing it after the first four attributes shows that this is the final requirement for spiritual progress. This applies to those who still seek protection from Allah despite having shown patience and honesty in their actions, despite having made obedience incumbent on themselves and despite having spent their wealth and strength in the way of Allah. They do not rely on their own souls but seek the protection of Allah. The more one seeks protection from Allah, the greater is the Divine protection accorded and as a result one gets immunized from all sorts of dangers.

  ٱلۡأَسۡحَار – is the plural of سَحَر which is the blending of the darkness at the end of night with the first light of the dawning day, and that particular time is also called سَحَر (R). As narrated by Qatada, some have taken asking Divine protection in the morning to mean the morning prayer offered at dawn (IJ), while others consider it to be just asking for protection. This distinction may be without reason because in prayer one is asking for protection. Morning is mentioned specifically which seems to indicate that morning is a good time for acceptance of prayer. In actuality, the morning time is such that worldly sounds and engagements are less, man’s animal self is more sedate and hence it is a time of maximum concentration and greatest spiritual prowess. The fun and frolicking associated with the modern lifestyle generally finishes by two or three AM leaving a serene few hours before sunrise. Many long-term ill patients and those sick with infectious diseases die in the early hours of morning showing that the animal being of a person’s existence is weak at that time. So this period is most efficacious for asking God for His protection. In an authentic hadith on which there is agreement between the Sahihan (Bukhari and Muslim) and the Sunan (Tradition), the Holy Prophet said: ینزل اللّٰه تبارك و تعالیٰ فی کل لیلة الیٰ السماء الدنیا حین یبقی ثلث الیل الا خیر فیقول ھل من سائل فا عطیه ھل من داع فا ستجیب له ھل من مستغفر فا غفر له (Every night when the last one-third of the night is left, Allah the Blessed and Most High descends to the earthly sky and states ‘Is there any petitioner so that I can grant his petition. Is there any supplicant for I will accept his supplication. Is there anyone seeking protection so I will put him under My protection). Of course, Allah is free from the confines of space, so the meaning of His descent to the earthly sky only implies a special manifestation of His mercy and blessing, but to receive these blessings one needs to have a receptive heart. It is a pity that Muslims, with a few exceptions, sleep through this time of acceptance oblivious of its importance and do not take advantage of it. Emulating the style of other nations, they spend the earlier part of the night frolicking and then sleep through the time they should be awake.

ٱلصَّـٰبِرِينَ   etcetera: These are either attributes of those mentioned as ٱلَّذِينَ in the previous verse or are independently praiseworthy qualities.

3-18 Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining justice. There is no god but He, the Mighty, the Wise.^a

 شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَڪِيمُ (١٨)

3-18a: قِسۡط‌ۚ – means equity or an aspect of justice (and its purport is justice), and that is the reason قَسَط means he was unjust, that is, took the share of another, and the meaning of اَقۡسَطَ is he was just, that is, gave the other his share (R). Hence قاسِط  is used in the sense of unjust or one who deviates: وَأَمَّا ٱلۡقَـٰسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَبً۬ا (And as to the deviators, they are fuel of hell (72:15). مُقۡسِط is used in a good sense: إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ (Surely Allah loves the equitable) (5:42).

قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ : There are two ways in which قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ can be interpreted. Independent commentators take قَآٮِٕمَۢا بِٱلۡقِسۡطِ‌ۚ to be interposed with شَهِدَ but it is permissible to interpret it to define أُوْلُواْ ٱلۡعِلۡمِ , in which case the reading will be: وَأُوْلُواْ ٱلۡعِلۡمِ حال کون کل واحد منہم قَآٮِٕمَۢا بِٱلۡقِسۡطِ (Rz) that is, the evidence that those possessed of knowledge have is also the same, provided that each one stands with the truth. In the opinion of the author, the latter interpretation is correct.

Three types of evidence on the unity of Allah: Allah has presented three kinds of evidence on His Oneness. First is His own evidence which takes the form of His deeds and created things which prove His Oneness. The second evidence is that of the angels whose relationship is with pious natured persons because when human nature is not affected by environmental conditions, it gives evidence of the Oneness of Allah. Generally, most people, even those who are atheists, admit the existence of God when confronted with difficulties, and idol worshippers and other type of polytheists forget their idols and assigned partners of Allah and beseech Allah alone. The evidence of the possessors of knowledge is the evidence of revealed Books which despite their many differences are unanimous that there is a God and He is One God. That is the reason why the qualification of maintain justice has been added on to those possessing knowledge because if they are honest, they will give the same evidence. 

Evidence against the Christians: The rationale for presenting this comprehensive proof of the Oneness of Allah is to complete the argument against the beliefs of Christianity. Whereas the Unity of Allah is shown by His creation, the angels as reflected in the righteous nature of pious persons because angels have a relationship with them, and the evidence of just persons possessed with knowledge, no such proof can be derived about Trinity from any of these sources. Neither the laws of nature evidence this, nor can human nature in its rightful condition verify this and nor do the revealed scriptures of the world support such a contention. Even the existing gospels despite many alterations do not give evidence of three gods. When there is such strong evidence for the Unity of Allah and there can be no other convincing source on this issue besides these three, that is natural law, human nature, and the testimony of revealed books, then this is a clear refutation of the Christian doctrines and a proof of their fabrication.

3-19 Surely the (true) religion with Allah is Islam. And those who were given the Book differed only after knowledge had come to them, out of envy among themselves. And whoever disbelieves in the messages of Allah — Allah indeed is Quick at reckoning.^a

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُ‌ۗ وَمَا ٱخۡتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡ‌ۗ وَمَن يَكۡفُرۡ بِـَٔايَـٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (١٩)

3-19a: بَغۡيَۢا – The literal meaning of بَغۡي is desire and hence some have taken the meaning of بَغۡي here as: طلب الریاست و الملك و السلطان , that is a desire for kingdom, power and dominance, or its meaning is stubbornness and envy.

After showing that all the evidence proves unanimously the Oneness of God and that Islam is the only religion that teaches pure unitarianism, it is concluded that Islam is the only true religion, and no person can remain truly monotheist without adopting it. Events bear witness that this is a genuine claim. In every other religion, monotheism is adulterated with some degree of polytheist beliefs. But the pure Book of Islam not only expounds even the subtle and hidden aspects of polytheism but remains completely unadulterated. 

3-20 But if they dispute with thee say: I submit myself entirely to Allah and (so does) he who follows me. And say to those who have been given the Book and the Unlearned (people): Do you submit yourselves? If they submit, then indeed they follow the right way; and if they turn back, thy duty is only to deliver the message. And Allah is Seer of the servants.

فَإِنۡ حَآجُّوكَ فَقُلۡ أَسۡلَمۡتُ وَجۡهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ‌ۗ وَقُل لِّلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ وَٱلۡأُمِّيِّـۧنَ ءَأَسۡلَمۡتُمۡ‌ۚ فَإِنۡ أَسۡلَمُواْ فَقَدِ ٱهۡتَدَواْ‌ۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَـٰغُ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ (٢٠) 

3-20a: ٱلۡبَلَـٰغُ – The meaning of بَلَـٰغُ is reaching the pinnacle of an objective which is the meaning of بُلوغ and it also means تبلیغ which is to deliver. The meaning here is to deliver the message.

The Holy Prophet sent for all races: The Holy Prophet is commanded here to deliver the message to both the unlearned people and to the followers of the Book, and in reality, this means all the nations of the world. By the unlearned people is meant the denizens of Makkah (See 2-78a) because no prophet had been sent to them while messengers had been sent to all other nations. These nations are included in the followers of the Book. Accordingly, commentators include the hadith here in which the Holy Prophet said: بعثت الی سود و الاحمر (I have been sent to both black and white nations). It also follows from this that there is no salvation without believing in the Holy Prophet even if people have a previous Book. Thus, the message of the Holy Prophet is not only for the Unlearned people but also for the Followers of the Book.

Name: The name of this surah is Al-Imran. Imran is the name of the father of Moses and Aaron. The name of this surah follows from the major topics discussed in it, namely the departure of prophethood from the Mosaic dispensation, a detailed narration about Jesus, the last prophet in that dispensation, and the erroneous beliefs adopted by his followers. The surah is comprised of twenty sections and two hundred verses.

Summary of the subject matter: In this surah, the erroneous beliefs of the Christian faith are refuted, and it is stated that Islam is a universal religion which will spread throughout the world. Mention is made of the battle of Uhad in which ostensibly the Muslims were not successful but hidden in this apparent failure was a great success. The great lesson for the Muslims was that there is no cause for despair even if the condition of the Muslims appears to be one of difficulty and distress as compared to the disbelievers. The fact is that there is a strong resemblance between the conditions of Muslims today vis a vis the Christians and that of the Muslims vis a vis the Quraish of the Prophet’s time. It may appear that Islam is crushed but underneath this misfortune there is a heap of grace.

In the first section, the Christian concept of Divinity is refuted, and it is explained that the Christians erred because they abandoned religious fundamentals for allegorical references. This explanation is given in a manner that also cautions the Muslims not to tread on this path in interpreting the Quran. Subsidiary matters should be subordinated to religious fundamentals which are stated in clear authoritative words, rather than subordinating the fundamentals to ancillary matters which are sometimes mentioned in figurative language. In the second section, it is stated that the Battle of Badar was a sign of Divine power as falsehood, with all the worldly power, on its side was vanquished by the truth. Monotheism that Christians have abandoned is stated to be the real foundation of all religions and it is incidentally predicted that monotheism will prevail in the end. The third section states the prophethood is now being taken away from Bani Israel and is being given to another nation that is deserving of it. The fourth section mentions some of the last chosen personalities of the Mosaic dispensation, namely Zacharias, his son John, and Mary. The fifth and sixth sections narrate the history of the birth, youth, old age, prophethood, teachings, signs, death etcetera of Jesus, and explain that Jesus was in no way more than a human being and those who chose to ignore evidence are invited to settle this matter through a prayer duel. In the seventh section, attention of the Christians is drawn towards the common principle of monotheism in all religions, and they are invited to accept this truth. This is accompanied by a narration of Abraham whose historical existence is admitted by Christians, Jews, the infidels of Arabia and the Muslims. The eighth section draws attention to the prophecy of “the like of Moses” and accuses the Ahle Kitab  (the People of the Book) that just as they do not care about worldly trusts, they are also betraying the trust of Allah given to them in the form of the prophecy  “the like of Moses.” The ninth section states that not only Moses but all the prophets of the world had prophesied the appearance of the Messenger of Allah, and hence the religion of Islam is the verifier of all of them. The tenth section informs us that not only is this prophet the Promised One of all prophets but the Sacred House at Makkah towards which he turns is the first House in the world for the worship of Allah. The eleventh section gives a prescription for how the Muslims can be successful in propagating this religion of goodness and virtue. To be successful, they must protect human rights, establish a united Muslim brotherhood, and not give up on calling people to Islam. The twelfth section gives the norms for relationship with the enemies of Islam. The thirteenth section describes the start of the Battle of Uhad and mentions the help promised by Allah. The fourteenth section mentions some broad principles of success. The fifteenth section informs us that regardless of the hardship that may befall a Muslim, they will not leave Islam for unbelief. The sixteenth section asserts that the privation and sorrow that inflicted the Muslims was the result of disobedience, but Allah forgave them. The seventeenth section declares that this battle distinguished the hypocrites from the believers and testifies to the sublime disposition of the Holy Prophet because of the open-hearted way in which he acted. The eighteenth section says that true believers are not overawed by the strength or the size of the enemy. The nineteenth section, while mentioning the absurd objections of the unbelievers, states that the Muslims will continue to receive harm off and on at the hands of Ahle Kitab and unbelievers, and the Muslims are advised to be patient. In the last section, Muslims are taught a supplication and given a promise of success and are told that they will only be successful if they remain fully prepared against the enemy.

Relationship of this surah with Surah Baqarah: The relationship between the two surahs is so intense that according to one hadith of Sahih Muslim the two are titled: الزھرادان which is the dual form of زھرا meaning white and shining. Both delve into the Unity of God and the proof of the prophethood of the Messenger of Allah from previous prophecies and from other sources. Because of the complimentary relationship of the two surahs, the Hadith classifies them as the arbitrator one of the other. Concisely, the relationship between the two surahs is that those things that were dealt with briefly in Surah Baqarah are taken up for detailed discussion in this Surah and those topics that were dealt with in detail in Surah Baqarah are referred to only briefly in this Surah. The address in Surah Baqarah is primarily to the Jews and to a lesser extent to the Christians. In this Surah, the address is predominantly to the Christians and to a lesser extent to the Jews. The narration in Surah Baqarah starts with Adam, who was the first prophet, and this Surah begins with the mention of Jesus, who is the last of national prophets. In Surah Baqarah Divine Unity is contrasted with idol worship and in this Surah the contrast of Divine Unity is with the divinity of Jesus. In Surah Baqarah, proof of Divine Unity is adduced from the evidence provided by scenes of nature and in this Surah proof is presented from human nature and the unanimous evidence of religions. Surah Baqarah mentions using the Sacred House as the direction of prayer and this Surah mentions it as the first House for the worship of Allah. Surah Baqarah lays down the necessity for war as a principle and in this Surah there is a detailed mention of one battle. Such comparisons can be made ad infinitum. The two Surahs are tied together in their beginning and end as well. Surah Baqarah starts with laying the rules for success, and Surah Al-Imran is ended with تفلحون  (successful), as if the subject matter of the two is the same. On the other hand, Surah Baqarah was ended with: فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ  (…so grant us victory over the disbelieving people), and Surah Al-Imran opens with a mention of the nation with which Islam was going to have its greatest competition, that is the Christian nation.

Period of revelation: The chronicle relationship of this surah with Surah Baqarah is the same as their arrangement in the Quran, that is, the major portion of this surah was revealed after the major portion of Surah Baqarah. Surah Baqarah was revealed in the first and second year after Hijrah, and this surah was revealed in the third year after Hijrah. The thirteenth section to almost the end of the surah narrates the events of the Battle of Uhad which took place in year 3 Hijrah. Hence this portion of the surah was revealed in 3 Hijra. In the first part of this surah Christianity is mentioned. The verse sanctioning mutual imprecation or prayer duel (مباہلہ ) is in this first part. The prayer duel is associated with the visit of the Christian delegation of Najran which took place in year 9 Hijrah. However, the portion of this surah containing the verse about the prayer duel was certainly not revealed in year 9 Hijrah because internal evidence indicates that this portion was revealed in the early Madinah period, and the Holy Prophet presented the matters in this earlier revealed portion of the surah to the Najran delegation. Apart from this, the principles established in this portion for contending with other religions, and in particular this verse:تَعَالَوۡاْ إِلَىٰ ڪَلِمَةٍ۬ سَوَآءِۭ بَيۡنَنَا وَبَيۡنَكُمۡ (…come to an equitable word between us and you) (3:64) are found in letters that the Holy Prophet wrote to the Caesar and others at the end of 6 Hijrah. So, this section was certainly revealed prior to 6 hijrah and the best estimate is that the revelation took place in 3 Hijrah. It is possible that only the verse sanctioning prayer duel was revealed during the visit of the Najran delegation.

In the name of Allah, the Beneficent, the Merciful.

3-1        I, Allah, am the best Knower,

3-2        Allah, (there is) no god but He, the Ever-living, the Self-subsisting, by Whom all subsist.^a

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

الٓمٓ (١)

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ (٢)

3-2a: The words of this verse are exactly the same as those at the head of the verse Ayat al-Kursi for which see 2-255a and 2-255d.

Because the first part of this surah refutes the beliefs of Christianity, those attributes of Allah that evidence the falsehood of the Christian religion are mentioned at the very beginning. Accordingly, the unity of Allah is mentioned first by stating that there is no god except Allah. It is stated next that He is حی (Ever-living) and قیوم  (Self-subsisting by Whom all subsit). According to a narration in Ibn Jarir from Rabi, the Holy Prophet reasoned against the divinity of Jesus from these attributes and those mentioned in the next verse. The translation of this narration follows:

Conversation of the Holy Prophet with the Najran delegation: The Christians presented themselves before the Holy Prophet and argued with him about Jesus, son of Mary, and said that who is his father? And levelled lies and falsehoods against Allah. There is no god besides Allah who created neither a wife for Himself nor a son. So, the Holy Prophet said to them: Do you not know that there is no son who does not resemble his father? They said: yes. Holy Prophet said: Do you not know that our Lord is Forever Living and will never die, and Jesus died? They said: Yes. Holy Prophet said: Do you not know that our Lord maintains everything, looks after it, protects it, and provides it with sustenance? They said: Yes. Holy Prophet asked: Does Jesus have any of these powers? They said: No. Holy Prophet asked: Do you not know that nothing in the heaven and earth is hidden from him? (Verse 3:5) They said: Yes. Holy Prophet said: Does Jesus knows anything except the knowledge that was given to him? They said: No. Holy Prophet said: Our Lord fashioned the appearance of Jesus as He wished in the womb (Verse 3:6). Do you not know that our Lord does not partake of food or drink, nor answers to the call of nature? They said: Yes. Holy Prophet said: Do you not know that Jesus was conceived by a woman in the manner in which all women conceive? Then she was delivered of him as women are delivered of their children? Then he was fed as children are fed. Then he ate food and drank water and answered the call of nature (as all mortals do)? The deputation replied to all these questions in the affirmative. Holy Prophet said: Then how can what you claim be true.

Conclusions from the conversation with Najran delegation: It is evident from the conversation reported with the Najran delegation that the special Divine attributes mentioned here are the ones that negate the divinity of Jesus. The actual words of the narration where the death of Jesus is mentioned are: ان عیسیٰ یاتی علیه الفناء  that is, extinction comes on Jesus or will come, but the present tense is sometimes used in the sense of past tense. It is also possible that the words of the narration may have been slightly altered because it has never been the belief of Christians that death has not visited Jesus till now and will come in the future. Instead, their open belief is that Jesus died but will not die in the future. Hence, if the Holy Prophet had said that Jesus will die, their answer could never have been in the affirmative. They positively do not believe that Jesus will pass away in the future. Hence, it is definite that the Holy Prophet must have used words whose import is that Jesus had died, and the Christians can without a doubt affirm this answer because they do believe that Jesus died, but that he defeated death to gain life everlasting.

3-3        He has revealed to thee the Book with truth, verifying that which is before it,^a and He revealed the Torah^b and the Gospel^c

 نَزَّلَ عَلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ وَأَنزَلَ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ (٣)

3-3a: حَق – The real meaning of حَق is explained in 2-42a. Anything that is brought into existence to fulfill a specific purpose with wisdom is called حَق , and it is in this sense that the revelation of Quran is here called بِٱلۡحَقِّ . In other words, حَق signifies suitableness to the requirements of wisdom, justice, right, truth, or fact or to the exigencies of the case (R,LL).

The need for the revelation of Quran in the presence of previous revelations: This is the response to the question: what was the need for the revelation of Quran in the presence of previous revelations? An objection frequently voiced by Christians is what was the need for Quran in the presence of Torah and Gospels. A more detailed reply to this question is given in this surah later, but a reason given here is that there are prophecies about the Holy Prophet in the previous scriptures which necessitated that this Book be revealed to validate those prophecies. In other words, the veracity of previous revelations required the revelation of the Quran. This is explained in some detail in verse 3-81 where the need for  this testimony is stated to be: وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُڪُم مِّن ڪِتَـٰبٍ۬ وَحِكۡمَةٍ۬ ثُمَّ جَآءَڪُمۡ رَسُولٌ۬ مُّصَدِّقٌ۬ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِ (And when Allah made a covenant through the prophets: Certainly what I have given you of Book and Wisdom – then a Messenger comes to you verifying that which is with you, you shall believe in him). Thus, the fulfilment of prophecies made in the previous scriptures authenticates these scriptures. The second reason for the revelation of Quran is also explained further on in this surah.

3-3b: ٱلتَّوۡرَٮٰةَ – There is no doubt that the word Torah is Aramaic but there is great similarity between Arabic and Aramaic, and this word is also similar in both languages. According to the dwellers of Arabia, توۡرَٮٰةَ is from وری and for the people of Kufa it is of the measure of تَفۡعَلَة and for the people of Basra it is of the measure of فَوۡعَلۡ whose root is وَوَراة and و was replaced by ت (R). And the meaning of وری is to take out fire from وری الزند. It occurs in the same sense in the Quran: ٱلنَّارَ ٱلَّتِى تُورُونَ (fire which you kindle) (56:71).  And the meaning of دَاریۡت is سَتۡرت that is hid a thing. In this sense, the word is used in the Quran in:  لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ (clothing to cover your shame) and حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ (…until they were hidden behind the veil) (38:32). So توۡرَٮٰةَ is so called because analogically it is like getting fire out of stone, that is it requires a lot of effort to get some light from it. The analogy is taken from times past when flintstones were used to produce a spark for lighting a fire. In contrast to this, Quran has been referred to as a spontaneous light as in:  يَكَادُ زَيۡتُہَا يُضِىٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ۬‌ۚ (the oil whereof gives light though fire touch it not) (24:35). Another reason why توۡرَٮٰةَ may be so called is that there are some subjects in it that are in a concealed condition, as for example the issue of reward and punishment. It is only the Quran that has shed full light on these issues.

توۡرَٮٰةَ (Torah) is the name for the collection of books that were revealed to Moses: Quran has stated in one place that Torah was revealed to both Moses and Aaron: وَءَاتَيۡنَـٰهُمَا ٱلۡكِتَـٰبَ ٱلۡمُسۡتَبِينَ  (And We gave them both the clear Book) (37:117). In the present condition, these are the first five Books of Bible, and their names are: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In ancient Aramaic copies of Bible, this division into five Books is not manifest, and it is just one composition from Genesis to Deuteronomy, arranged in small and large chapters.

3-3c: ٱلۡإِنجِيلَ – In the Syriac language, there is a word resembling ٱلۡإِنجِيلَ which means glad tidings. Arab linguists consider the root of إِنجِيلَ to be نجل and the meaning of نجل is نَسۡل and also ولد and the connotation of اِنۡتَجَل الۡاَمۡر is اِستَبَان that is, became manifest, and the meaning of نَجَلۡتُ الۡاَرضَ is ploughed it for cultivation (LA). The plural of إِنجِيلَ is اناجیل and an attribute of the Companions mentioned in the Hadith is: صدورھم اناجیلھم (Their breasts are their إِنجِيلَیں ( (LA) and the use of the word إِنجِيلَ here seems to convey the meaning of glad tidings. The import of the hadith is that the breasts of the companions are full of glad tidings or that the glad tidings that the Gospels brought is now in the breasts of the Companions because the glad tiding that Gospels brought was about the coming of Prophet Muhammad, the Messenger of Allah.

According to Quran إِنجِيلَ (Gospel) is the book which was revealed to Jesus: Although the four Books in their present condition which are considered to be the Gospels by Christians is called إِنجِيلَ  in the Quran, none of these Books was revealed to Jesus. They are scripts written by four separate authors Mathew, Mark, Lucas and John.

Bible does not just consist of Torah and Gospel: It is worth remembering that Bible is not just a compendium of Torah and Gospel. According to the Jews, Bible is the name of that compendium that contains the five Books of Moses in the beginning, and they include a large number of Books of other prophets like Job, Jonah, Ezekiel, Daniel, etcetera and they also include the Psalms of David. There is also some controversy about the inclusion of some Books. In the most common edition there are 35 Books that are not included which are in the Septuagint Bible (Greek Old Testament). Christians call this compendium Old Testament, and call the compendium of the four canonical gospels, the Acts of the disciples, the letters of Paul and other messengers, and the vision of John as the New Testament. For the Christians, Bible is both the New and Old Testaments. It is strange for a revealed Book be such that some editions of it have many more Books which are excluded in others

Authors of Bible: Christians do not have the original Gospel revealed to Jesus, and even the authorship attributed to the four canonical gospels is doubtful. It is speculated that the actual authors may be quite different. Reverend Dummelow while analyzing the authorship of Mathew in his commentary of the Bible writes: “From what has been said, it will be evident that direct authorship of this Gospel by the apostle Matthew is improbable” (Page 260). Further on, he shows that Matthew had probably collected some discourses of Jesus which the author made such liberal use that he acknowledged his obligations to the apostle by calling his work ‘according to Matthew’. The Reverend states that the Gospels could not have been written before 70AD. But based on historical events, none of the four gospels can be proven to exist in their present condition prior to 150 AD. The gospels by Luke and Mark are generally regarded to be written by them, but new research sheds doubt that they were the authors of these gospels. The same situation exists for the gospel by John which is considered to have been written at the end of the first century.

The Books though tampered are stilll called توۡرَٮٰةَ Torah and إِنجِيلَ Gospel: In the real sense, Torah and Gospel are the names of the Books that were revealed to Moses and Jesus respectively, but the existing tampered versions that exist today and contain some portions of the original Books also get called by the same name.

3-4        Aforetime, a guidance for the people,^a and He sent the Discrimination.^b Those who disbelieve in the messages of Allah — for them is a severe chastisement. And Allah is Mighty, the Lord of retribution.^c

  مِن قَبۡلُ هُدً۬ى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَ‌ۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِ ٱللَّهِ لَهُمۡ عَذَابٌ۬ شَدِيدٌ۬‌ۗ وَٱللَّهُ عَزِيزٌ۬ ذُو ٱنتِقَامٍ (٤)

 3-4a: Allah informs in this verse that these prior Books were also revealed for the guidance of previous people, and the truth is that even today there is some guidance still available in these Books. The most significant guidance still present in these Books is that both the Books contain prophecies of the advent of Holy Prophet, and the Gospels state clearly that the person who will bring the perfect guidance will come after Messiah.

3-4b: فُرۡقَانَ – The real meaning of فُرۡقَانَ , as explained in 2-53a, is that which discriminates between truth and falsehood, and it is also one of the names of Quran. According to a narration by Qatada, فُرۡقَانَ here means the Quran (IK). The revelation of Quran has already been mentioned previously; the mention here again with another name is for a special purpose. It is stated there that the Quran was revealed in accordance with the dictates of wisdom, that is, it is a revelation that is suitable to the requirement of justice, right and truth. One rationale for its revelation is given in verse 3, namely that it is a verifier, and a second rationale is given here, namely that it is فُرۡقَانَ (discriminator). Mention is made of Torah and Gospel and an indication is given of their adulteration, which is dealt in detail in Surah Bakarah. Since these Books have been tampered, there is no revealed Book left to distinguish between truth and falsehood. So, Allah revealed the Discriminator to discriminate between what is true and what is false.

3-4c: ٱنتِقَامٍ – It is derived from نقم and the meaning of نَقِمۡتُ الشَئ و نَقَمۡتُه‘ is I disliked this thing whether the dislike is announced verbally or manifested by punishment. Hence the meaning of نَقَمۡتُه is persecution (R) and the meaning of اِنۡتَقَمَ ٱللهُ مِنۡهُ is عَاقَبه‘ that is, he was punished (LA). It is in this sense that one of the attributes of Allah is منتقم or ذوانتقام that is, one who gives punishment (LA).

3-5        Surely nothing in the earth or in the heaven is hidden from Allah.^a

إِنَّ ٱللَّهَ لَا يَخۡفَىٰ عَلَيۡهِ شَىۡءٌ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ (٥) 

3-5a: An example from Bible about Messiah’s admission of not having knowledge: Allah’s perfect knowledge has been expressed here in forceful words, and the objective, as is manifest from note: 3-2a, is to show that the Messiah is devoid of Divine attributes. The style of the Quran is such that it expresses things in a way that would not offend the sensibilities of anybody, but at the same time articulates a substantive subject in just one word. As the Holy Prophet argued from this verse, the Messiah had no knowledge except what is vouchsafed to pious men. Given the style of Quran, instead of stating that directly and giving examples from Gospels that the knowledge of Messiah was confined to human knowledge, it says that it is Allah from whom nothing in the heaven or earth is hidden. This is an indirect way of stating that that there were many things about which the Messiah had no knowledge. The validation for this is found in Gospels, as for example in the incident of fig trees: And on the morrow, when they were come from Bethany, he was hungry. And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon; and when he came to it, he found nothing but leaves; for the time of figs was not yet (Mark 11:12 and 13). Two expressions in this passage, “haply he might find any thing thereon” and “for the time of figs was not yet” are worth noting because they indicate that despite it not being the season for figs, the Messiah thought that he might find figs there. What helplessness from a lack of knowledge? This is a practical example of helplessness, but there are verbal statements to that effect as well, for example: But of that day and hour knoweth no man, no, not the angels of heaven, not the son, but my Father only (Matthew 24:36).

3-6        He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise.^a

هُوَ ٱلَّذِى يُصَوِّرُڪُمۡ فِى ٱلۡأَرۡحَامِ كَيۡفَ يَشَآءُ‌ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (٦)

 3-6a: يُصَوِّرُ – تصویر is the word for fashioning the appearance, and صورة  is that which creates a precise impression as a result of which that thing is distinguished from all others. This distinction is of two types, one is محسوس which the general public and even animals can recognize and the other is معقول which is recognition of attributes such as intelligence and attitude that only certain people can recognize. In places where it is stated that Allah fashions a person, both the meanings of how things are distinguished are implied (R). Examples of this from other places in the Quran are: خَلَقۡنَـٰڪُمۡ ثُمَّ صَوَّرۡنَـٰكُمۡ (We created you, then We fashioned you) (7:11), وَصَوَّرَڪُمۡ فَأَحۡسَنَ صُوَرَڪُمۡ (…and He formed you, then made goodly your forms) (40:64), فِىٓ أَىِّ صُورَةٍ۬ مَّا شَآءَ رَكَّبَكَ (Into whatever form He pleases He casts thee) (82:8). It is in the same sense that the word is used in this verse. In respect of the hadith: اِنَّ ٱللَّهَ خَلَقَ اٰدَمَ عَلٰی صُوۡرَتِهٖ  Imam Raghib says that by صورت  here is meant صورت which is specific to humans, that is an intelligent form that can perceive and rationalize and which gives humans superiority over all other creations. The analogy in the personal pronoun صُوۡرَتِهٖ is not to indicate a similarity with Allah or that Allah has a صورت , but is علی سبیل الملک that is on account of being His possession and علی سبیل الشریف له that is on account of honoring him. This lingo is similar to the use of terms like بیت ٱللَّه and ناقة ٱللَّه which are just terms meant to honor.

Personal pronoun in روحی : Similarly the personal pronoun in the terms نفخت فیه من روحی  or روح منه is attributed to Allah to show His possession and to honor the recipient of His Beneficence.

Messiah’s conception and birth like that of all children: The mention of how Allah shapes the appearance of a person in the womb as He likes is to show His attribute of omnipotence. He shapes not only his physical appearance in multiple layers of darkness as stated elsewhere in the Quran: ظُلُمَـٰتٍ۬ ثَلَـٰثٍ۬‌ۚ (…in triple darkness) (39:6) but his moral and spiritual appearance as well. This too is evidence against the Divinity of Messiah because his conception and birth was like that of all children. The objective is to make clear that the Messiah passed through the same stages through which all humans pass and his evolution in the womb was similar to that of all children. Ibn Jarir cites Ibn Masud, Ibn Abbas and other Companions in the commentary of this verse that the first stage is نطفه (sperm) then after forty days it becomes علقه (clot of blood). It is clear from this that Messiah passed through the same stages that other humans do starting from نطفه and there is no distinctiveness in his birth. This is also indicated in another place in the Quran where it is stated: فَحَمَلَتۡهُ (Then she conceived him) (19:22) and in the narration mentioned in 3-2a, the words of Holy Prophet are: ان عیسٰی حملته امّه‘ کما تحمل المراة ثم و ضعته کما تضع المرأة (Jesus was conceived by a woman in the manner in which all women conceive. Then she was delivered of him as women are delivered of their children). It is strange that in the presence of such clarity, commentators have made strange stories, and some have gone so far as to write that Mary conceived and instantly gave birth to Jesus.

3-7        He it is Who has revealed the Book to thee; some of its verses are decisive — they are the basis of the Book — and others are allegorical.^a Then those in whose hearts is perversity follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation.^b And none knows its interpretation save Allah, and those firmly rooted in knowledge. They say: We believe in it, it is all from our Lord.^c And none mind except men of understanding.^d

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬‌ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ‌ۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُ‌ۗ وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَا‌ۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٧)

3-7a:  مُحۡكَمَـٰتٌ – It is the plural of مُحۡكَم  and مُحۡكَم is that about which there is no doubt about the word and its meaning (R). The actual meaning of حَكَمۡتُ – حۡكَمۡتُ اَ – حَکَّمۡتُ is مَنَعۡتُ that is, prevented (LA). The word is also spoken for preventing a fight or disturbance, and similarly a حاکم  (ruler) is so called because he prevents people from being unjust and it has also been stated that another reason for the word مُحکم is that the ruler’s word is the law and he is not in need of anybody (LA). Ruh al-Maani states its meaning as: واضحة المعنی ظاھرة الدلالة محکمة العبارة

  اُمّ – اُمّ means mother, and the word is used for anything that is responsible for the existence of another thing, or for its rearing, or for its reform, or for its origin (R). Thus, اُمّ is the original that gives birth to a thing or from which things branch out. So, by أُمُّ ٱلۡكِتَـٰبِ is meant the fundamentals. Jabeer states that ھن ام الکتاب لا نہن مکتوبات فی جمیع الکتاب (They are the basis of the Book because they are written into all heavenly scriptures) (IK) that is, they are the basic principles of religion.

 أُخَرُ – It is the plural of اُخۡریٰ which is feminine of اٰخر and the word ءَايَـٰتٌ۬  is omitted after أُخَرُ but is understood from what follows which gives the description of the other type of verses. Its root is تاخیر which means left behind, and it is spoken of something other than what has been mentioned.

مُتَشَـٰبِهَـٰتٌ۬ – مُتَشَابه is from شبه and the شبه of something is its like by virtue of its condition and particulars (R). In the Quran, the term مُتَشَابه is used for that which is difficult to explain except by reference to its like and the similarity may be by way of the word or its meaning (R).

Imam Raghib’s discussion on مُحۡكَم (decisive) and مُتَشَابه (allegorical) verses: There are different opinions among the commentators as to which verses are decisive and which are allegorical. Imam Raghib in his book Mufradat has discussed this in length and in great detail. First, he classifies verses into three categories: مُحۡكَم مطلق (absolutely decisive), مُتَشَابه مطلق (absolutely allegorical), and مُحۡكَم (decisive) by one reason and مُتَشَابه (allegorical) by another reason. Further, مُتَشَابه (allegorical) verses are of three types: allegorical by reason of the word, allegorical by reason of its meaning, or allegorical by reason of both word and meaning. Then verses that are allegorical by reason of the word are of two types: either a single word or a phrase in a sentence. Allegory in the single word may be because of uncommonness or unfamiliarity as in: ابّ and یَزِفُون or because of partnership in speech as in the use of: یدَ and عینُ etcetera. In compound words the allegory may be because of abbreviation, an example of which is: وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِى ٱلۡيَتَـٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم  (And if you fear that you cannot do justice to orphans, marry such women as seem good to you) (4:3) or because of the expansiveness of what has to be described as in: لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ (Nothing is like Him) (42:11) . The attributes of Allah and the Day of Requital by virtue of their meaning are allegorical. The reason for this is that we cannot comprehend these attributes because we can only comprehend those things that we can feel or those that belongs to a category whose things we can feel. So, all matters falling in the realm of paradise, hell, requital are allegorical. The classification, when the allegory is in both word and meaning, is into five types. Only the first two classifications are taken up here. The first classification is based on quantity, like common or special, as for example: فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ  (…slay the idolaters) (9:5) where the words are common but the meaning is not to slay all idolaters but a special class of idolaters. The second classification is based on necessity as in فَٱنكِحُواْ مَا طَابَ لَكُم (…marry such women as seem good to you). In conclusion, he has written that all the explanations that commentators have given about decisive and allegorical verses are included in his classification.

Another classification of allegorical verses also exists. This too divides allegorical verses into three classes. Included in the first class are verses that describe things about whose true nature humans cannot comprehend such as affairs connected with Day of Requital etcetera, included in the second class are verses about which one can gain knowledge, for example, words of foreign languages, and difficult orders, and in the third class are verses whose knowledge only scholars can gain but not every person.

3-7b: زَيۡغٌ۬ – زَيۡغٌ۬ is to steadfastly deviate in a particular direction, as in: فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡ‌ۚ  (But when they deviated, Allah made their hearts deviate), and مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ  (The eye turned not aside, nor did it exceed the limit) (53:17).

ٱبۡتِغَآءَ – It is derived from  بَغَی  which means having a desire to exceed moderation, and the meaning of بَغَیت الشئ  and ابتغیته‘ is to seek or desire something in excess of what is proper (R). The word has specially been used extensively in sowing discord, as in: لَقَدِ ٱبۡتَغَوُاْ ٱلۡفِتۡنَةَ مِن قَبۡلُ (Certainly they sought (to sow) dissention before) (9:48) and يَبۡغُونَڪُمُ ٱلۡفِتۡنَةَ (seeking to sow dissention among you) (9:47).

ٱلۡفِتۡنَةِ – The actual meaning of فِتۡنَةِ has been explained in 2:191b. However, that meaning is not applicable here. This word has multiple meanings, and among them is to turn back a person from Truth. Accordingly, the meaning of فَتَنَ الرجُلَ is ازاله عما کان علیه (LA), that is he has been turned away from the state in which he was. Similarly, the meaning of  لَيَفۡتِنُونَكَ in وَإِن ڪَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِىٓ أَوۡحَيۡنَآ إِلَيۡكَ (And surely they had purposed to turn thee away) (17:73) is given as: یمیلونك و یزیلونك , that is to persuade you and turn you away. It is also stated that in Arabic language the meaning of فِتۡنَةِ is to make a person incline away from the Truth, and the meaning of فِتۡنَةِ is also sometimes اضلال (LA). In the hadith انی اری الفتن خلال بیوتکم (I see fitnah in your houses) the meaning of فِتۡنَةِ is the dissention that was to arise in the various Muslim sects (LA). Any one of the three meanings of فِتۡنَةِ , that is, being turned away from the truth, to lead astray, and dissention could be meant here. Thus, the meaning of ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ may be desiring to turn away from the truth or desiring to lead astray, or desiring dissention. Their purpose, therefore, in following the allegorical is to create errors in place of Truth, or to lead people astray from the right religion, or to create dissention. According to Hazrat Mujahid, the meaning of فِتۡنَةِ here is doubt (IJ), that is to create doubt in the minds of people. Many commentators have accepted this in their commentaries and have stated that the meaning here is to turn people from their faith by creating misgivings and doubts.

تَأۡوِيل  – It is derived from اوۡل which means to revert to its real self, and the meaning of تَأۡوِيلِ is:الۡمَرادَۃِ منه عِلمً کان او فعلاً رَدُّ الشئ اَلَی الغَایَة (Return a thing to its original purpose for which it was intended by knowledge or by action) (R). By تَأۡوِيلِ here is meant knowledge, but in: هَلۡ يَنظُرُونَ إِلَّا تَأۡوِيلَهُ ۥ‌ۚ يَوۡمَ يَأۡتِى تَأۡوِيلُهُ (Do they wait for aught but its final sequel? On the day when its final sequel comes…) (7:53) and ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً۬ (This is fair and better in the end) (17:35), تَأۡوِيلِ action is implied and means sequel or result.

Interpretation according to their own desire: The pronoun in ٱبۡتِغَآءَ تَأۡوِيلِهِ is said to stand for the covenant, that is, what is meant is a strange interpretation or an interpretation according to one’s desire that runs counter to the decisive verses (RM). Hence commentators have generally taken the meaning of ٱبۡتِغَآءَ تَأۡوِيلِهِ to be: طلب تاویل الذی یشتھونه‘ (interpreting it according to their own wish). Or it may mean, as the meaning of ٱبۡتِغَآءَ also evidences, that they exceed the limit in its interpretation, and exceeding the limit is that they do not tie the interpretation to the decisive verses. ٱبۡتِغَآءَ in the interpretation of allegorical verses is that one has a unidimensional focus on a word and pursues it so far that he does not consider other words or rules. This is a common mistake among those who follow the allegorical that their hard focus on one word causes them to ignore important, enlightened, and clear things, and there is also no doubt that they do this to fit their own preconceived notion. A person first establishes a particular idea in his mind and then picks up an allegorical word and twists and turns it to fit his predetermined idea.

3-7c: رَٲسِخُون –The establishment of something firmly is called رُسُوخ and راسخ فی العلم is someone with a proven knowledge (R).  Some pause in their recitation after راسخ فی العلم (IK). So وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ is common to what comes before and what comes after. Thus, none knows its interpretation save Allah and راسخ فی العلم and to show how راسخ فی العلم know its interpretation, the words يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّن have been added, that is they accept both the decisive and the allegorical verses to be from Allah. Thus, their rule is that they subordinate the allegorical to the decisive verses. In Bukhari, these words have been interpreted in the same way: وَٱلرَّٲسِخُونَ یعِلمون یقولون اٰمنابه (those rooted in knowledge also know their meaning and say we believe in it). Mujahid narrates a saying of Ibn Abbas in which he said: انا من الراسخین الّذین یعلمون تاویله (I am from those rooted in knowledge who know its meaning) (IK). An authentic hadith states about Ibn Abbas: اللّٰھم فَقِّھه فی الدین و علّمه التویل (O Allah! Grant him knowledge of religion and teach him interpretation). The meaning of decisive verses is clear and so this prayer can only be for the interpretation of allegorical verses. It is also obvious that if the meanings of allegorical verses cannot even be known to راسخ فی العلم  (those firmly rooted in knowledge) then the revelation of these verses for the guidance of mankind is meaningless. As regards certain things like the nature of paradise and hell, there is no need for us to know these things in this world. When we leave this world for the next, then their real nature will also become manifest there.

3-7d: In this verse, Quran has provided a rule regarding decisive and allegorical verses. It indicates how the Christian faith strayed into error because of not distinguishing between what is decisive and what is allegorical. The foundation of the Christian faith rests on allegory. The most important evidence given regarding the divinity of Jesus is that he was called god in prophecies and his coming was likened to the coming of God. But this is a weak argument because prophecies are allegorical, and metaphors and similes are extensively used in them. If one examines the signs for the coming of Messiah, it becomes obvious that they are replete with metaphors and similes. In actuality, the prophecies that contain the mention of god are not for Jesus but for our Holy Prophet, and the proof of this is that Jesus too prophesied the coming of god. See Mathew 21:33-40 where in the parable of the vineyard, after mentioning the coming of the son, it is written that the lord of the vineyard will come himself. Further on in verse 43, it is clearly stated that, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof”. Thus, the god whose coming is prophesied in the Bible is the Holy Prophet but he did not claim to be god despite these prophecies.

  Quite apart from this, the word god has been used in the Bible for pious men as in, “I have said, Ye are gods; and all of you are children of the Most High” (Psalm 82:6). In John 10:34, Jesus refers to this when he says: “Is it not written in your law, I said, Ye are gods?” Thus, the prophecy itself is a metaphor and the mention of the coming of god in it is no more than a metaphor. In addition, those prophecies pertain not to Jesus but to the Holy Prophet. Even apart from prophecies, the word god has been used in a metaphorical sense for pious persons, and the same meaning would hold in the other place. Thus, rejecting the decisive verses in favor of an allegorical verse is a dangerous error of the Christian faith. Jesus had also told them that his use of the phrase son of God for himself was in the same metaphorical sense in which all pious persons have been called god and son of god. Accordingly, when the Jews threatened to stone him, Jesus enquired from them that he had done many good deeds and for which of his good deeds did they want to stone him. Their reply was that they were threatening to stone him not for good deeds but because he blasphemed: “…thou, being a man, makest thyself God” (John 10:33). Jesus answered them, “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came,…Say ye of him, whom the Father has sanctified , and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John 10:34-36). If one ponders on this conversation, it becomes obvious that if Jesus had actually claimed Divinity, then his reply to the charge that “…thou, being a man, makest thyself God” should have been, “I am God and the coming of God is written in your prophecies”. Instead, he replies that their elders had been called god in the revelation from God. If their being called God was not blasphemy, then why is his calling himself the Son of God a blasphemy. In other words, his reply was that he was the Son of God in the same manner as their elders had been called god. In reality, neither were the elders god, nor is he Son of God, but metaphorically they were called god and metaphorically he too is Son of God. Despite this clarity, Christians chose to adopt the allegorical and to reject the decisive. It was necessary, therefore, to elucidate the error of their faith. At the very beginning of this discussion, it is stated that Jesus did not have Divine attributes and then it is made clear that their error is based on adopting the allegorical. This they have done because of the perversity of their hearts which makes them follow the allegorical while ignoring the decisive. At the same time, Quran is also warning the Muslims not to make the same error.

False charge of prophethood against Mirza Ghulam Ahmad is based on the allegorical: Unfortunately, the same mistake is being made by those who attribute a claim of prophethood to Mirza Ghulam Ahmad of Qadian. The only evidence with them is that the prophecy regarding the coming of the Promised Messiah uses the word prophet for him. Now it is an established fact that prophecies are often metaphorical, and in particular this prophecy that contains the word prophet is replete with metaphors. In the same vein as the Israelite Messiah, the Promised Messiah, when confronted with the charge that he had used the word prophet in his writings, replied: “Has no previous saint said: او نبی وقت باشد اے مرید (The disciple has the authority of the prophet of the time)”. This was a clear declaration that his use of the word prophet in his writings is not in the sense in which it is used in religious terminology but in a literal sense and as a metaphor. Previous saints have also used this word in a metaphorical sense. He did not just leave the matter here but wrote very clearly in the end: سمّیتُ نبیاً من اللّٰه علیٰ طریق المجاز لا علیٰ وجه حقیقة (I have been named prophet by God in a metaphorical sense and not in the real sense).

It remains to be seen what is the rule that Quran gives regarding the explanation of decisive and allegorical verses. A difficulty that is confronted at this stage is that words often have several meanings. Persons with an agenda make whatever they wish allegorical and make it subservient to some other verse or interpret it according to their own wish. One person calls a verse decisive while another calls it allegorical. Does the Quran give any remedy for such a situation? A little reflection on the Quranic words shows that it gives a fool proof rule that ends all debate. The rule is that decisive verses are those that are: هُنَّ أُمُّ ٱلۡكِتَـٰبِ , that is they are the basis, or the roots, of the Book. Now اُم or root is that which is the basis. So, the guidance that Quran gives us is that by decisive verses are meant those that give the basic principles, and the manner of interpretation will be that minor and special issues that are in the nature of branches or children should be reverted to the root or اُم (the mother), that is to be subordinated to the basic principle.

Unless minor and special issues are brought in conformity with the basic principles, people will not be able to find the truth: If special issues are divorced from the fundamentals and law, the result will be as stated in the Quran: ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ‌ (seeking to mislead, and seeking to give it (their own) interpretation). Pursuing a particular issue with a single-minded purpose result in misleading interpretations and conflicting conclusions. To understand the correct meaning of a special matter, it is necessary to establish a principle and to interpret all issues arising from the special matter in accordance with the principle. This is the method that Quran advocates and by following it, not only external differences can be resolved but also the internal differences among Muslims can be settled to a considerable extent. Whatever issues are left unresolved will not be matters relating to principles because Quran claims that it has given complete instructions on all essential subjects. Minor and subsidiary issues are so extensive that it is not practical to gather them together and new issues keep sprouting daily. It must be admitted that Quran has clearly laid down and explained all the principles and has taken up only some subsidiary issues according to the needs of the time and to show that subsidiary matters have to be subordinated to principles and not the other way around. Unmindfulness of this rule has caused errors in religions, and has caused various Muslim sects to come up with Quranic interpretations against one another. If all sects agree to resolve subsidiary matters in the light of the decisive verses, as the Quran has postulated, many internal differences will get resolved.

3-8        Our Lord, make not our hearts to deviate after Thou hast guided us and grant us mercy from Thee; surely Thou art the most liberal Giver.^a

3-9        Our Lord, surely Thou art the Gatherer of men on a day about which there is no doubt. Surely Allah will not fail in (His) promise.

  رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةً‌ۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ (٨)

 رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوۡمٍ۬ لَّا رَيۡبَ فِيهِ‌ۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ (٩)

3-8a: ٱلۡوَهَّابُ – It is one of the attributes of Allah. The meaning of ھِبَة is to give away one’s kingdom to another without recompense (R) and ٱلۡوَهَّابُ manifests this action. Further: اِنّه‘ یُعۡطِی کُلا عَلیٰ قَدۡرِ اِسۡتحقاقِه (He gives to each according to their merit) (R).

The teaching of this prayer at this point clearly indicates that the people who mislead by following allegorical verses are those who accept guidance but have perversity in their hearts. Believers are taught this prayer to safeguard them against this perversity. Holy Prophet was so solicitous and full of benevolence for his disciples that he used to say this prayer abundantly for the education of his followers. Accordingly, Umme Salma narrates: ان النبی صلعم کان یقول یا مقلب القلوب قلبی علیٰ دینك ثم قرأ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةً‌ۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ  (IK). The meaning of this hadith is that the Holy Prophet used to pray: O Who causes hearts to deviate; keep my heart firm on my faith; then he used to make the prayer starting with رَبَّنَا لَا تُزِغۡ قُلُوبَنَا . It is also narrated that Abu Bakar used to say this prayer after reciting the Fatihah. The believer has been taught in this prayer that he should not rely on himself but should ask for Allah’s help in all conditions.

2-284 To Allah belongs whatever is in the heavens and whatever is in the earth. And whether you manifest what is in your minds or hide it, Allah will call you to account according to it. So He forgives whom He pleases and chastises whom He pleases. And Allah is Possessor of power over all things.^a

لِّلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَإِن تُبۡدُواْ مَا فِىٓ أَنفُسِڪُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُ‌ۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۗ وَٱللَّهُ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ (٢٨٤)

2-284a: This is the last section of the chapter and summarizes its main subject, namely the expansiveness of the religion of Islam which requires belief in all prophets, and the glad tidings of success given in the prayer: فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ . The promise of success in the beginning of the chapter and the prayer for help at the end gives the same good news. 

Some commentators consider the part from إِن تُبۡدُواْ مَا فِىٓ أَنفُسِڪُمۡ to the end of the verse as abrogated. There are two narrations from Ibn Umar in Bukhari which indicate abrogation, but it appears from the narration in Ibn Jarir that Ibn Umar was not convinced of its abrogation because he, Ibn Umar, used to weep profusely when he recited this verse. When this was mentioned in the presence of Ibn Abbas, he said, “May Allah have mercy on them. It is abrogated by the succeeding verse.” This indicates that Ibn Abbas was supportive of the idea that this part of the verse was abrogated. But it appears from another narration in Ibn Jarir that Ibn Abbas was not convinced of its abrogation. On this basis, Ibn Jarir himself has denied the abrogation of this verse.

Surah Al-Amran repeats the same command: In Surah Al-Amran, there is a verse that essentially repeats what is voiced here: The verse states: قُلۡ إِن تُخۡفُواْ مَا فِى صُدُورِڪُمۡ أَوۡ تُبۡدُوهُ يَعۡلَمۡهُ ٱللَّه (Say: Whether you hide what is in your hearts or manifest it, Allah knows it.) (3:29). The words يَعۡلَمۡهُ ٱللَّه in Al-Amran have the same connotation as يُحَاسِبۡكُم بِهِ ٱللَّه in Al-Baqarah. If these words are abrogated by لَا يُكَلِّفُ ٱللَّهُ (Allah imposes not…) (2:286), then what is the need to repeat an abrogated command? The opinion about the abrogation of this part of the verse is based on a narration that upon the revelation of this verse the Companions submitted to the Holy Prophet that what this verse required was beyond their ability, and then the verse لَا يُكَلِّفُ ٱللَّهُ was revealed. In actuality, the narration negates abrogation rather than supports it because it does not state that the Holy Prophet said that the earlier part is abrogated. However, the second verse لَا يُكَلِّفُ ٱللَّهُ makes the meaning of the first verse clear.

The use of abrogation among the Companions: The real purport of the verse لَا يُكَلِّفُ ٱللَّهُ is to clarify that the meaning of the so-called abrogated verse is not what some of the Companions took it to mean. Allah does not command anything that is beyond the ability of humans as clearly stated in the second verse. It appears that verses that brought clarity to the meaning of other verses were figuratively referred to by the Companions as abrogating the earlier verses. This term unfortunately gave birth to the totally erroneous concept about abrogation. Accordingly, this idea is also expressed in Ruh al-Maani: ان المراد من النسخ البیان و الیضاح المراد مجازا. The narration of Ibn Abbas in Musnad of Ahmad ibn Hanbal clarifies this issue. The narration states that when this verse: …إِن تُبۡدُواْ was revealed, a thought arose in people’s mind that had never arisen before (and in another narration it is stated that the people were very sorrowful because they felt that they did not have the ability), and so the Holy Prophet said: قولو اسمعنا و اطعنا و سلمنا فا لقی ٱللَّه الایمان فی قلوبہم  (Say: We hear and we obey and we accept; so Allah put belief into their hearts). And then … ءَامَنَ ٱلرَّسُولُ was revealed. This shows that even before the revelation of the second verse, the Companions understood the real import of the first verse and Allah put belief in their hearts, and then ءَامَنَ ٱلرَّسُولُ was revealed. The statement of the Holy Prophet اسمعنا و اطعنا shows that there is nothing beyond one’s ability. It is important to remember that the companions used the word نسخ (abrogation) in the sense of bringing clarity. In other words, an erroneous interpretation of a verse in their minds was abrogated, and not that the words of the verse were abrogated.

Calling to account for manifest and hidden things: Now if we ponder on the meaning of the verse, it becomes even clearer that no part of the verse is abrogated. Allah will call to account for things that are concealed in the heart and those made manifest. It is obvious that the thing which is concealed in the heart is something that one has full intention of doing but he hides it so that people may not get to know about it. A stray thought that flits through a person’s mind cannot be said to be a thing concealed in the heart. Those who were perturbed by this verse were the ones who thought that they would be responsible for any stray thought that came into their mind. This was obviously not the intention as the Holy Prophet made them understand with his words: سمعنا و اطعنا and لَا يُكَلِّفُ ٱللَّهُ further explains it. This interpretation is confirmed from what is stated in other parts of the Quran that the responsibility is for intentions that are harbored in the heart and not for random thoughts or insinuations that may come to a person’s mind and are dispelled. Such thoughts are exempt from responsibility. Thus, in Surah Najam, it is stated: إِلَّا ٱللَّمَمَ‌ۚ (…but the passing idea) (53:32). One is held responsible for ideas that are backed by firm intentions as is stated in: بما کسبت قلوبکم and بما تعمّدت قلوبکم ۔ Further, accountability for all actions is not the same, and in فَيَغۡفِرُ لِمَن يَشَآءُ Allah informs us that there are many things which He forgives. A narration of Abu Hurairah quoted both by Bukhari and Muslim states that the Holy Prophet said that Allah says that when one resolves to do a bad deed, do not write it down against him, but if he acts on it, it should be written down as one bad deed; if he resolves to do something good but does not do it, it should be written as one good deed, but if he does it, it should be written as ten good deeds. This is how expansive the mercy of Allah is.

The first part of the verse narrates the omnipotence of Allah and the second part speaks of His complete and perfect knowledge. These are the two things from which belief in requital takes root.

2-285 The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. They all believe in Allah and His angels and His Books and His messengers. We make no difference between any of His messengers. And they say: We hear and obey; our Lord, Thy forgiveness (do we crave), and to Thee is the eventual course.^a

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَ‌ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬ مِّن رُّسُلِهِۦ‌ۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَا‌ۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ (٢٨٥) 

2-285a: غُفۡرَانَكَ – غُفۡرَانَ – is a verbal noun from غفر . See 2-199a for its meaning. Further see 2-285c. The word نسالك is understood before غُفۡرَانَكَ but to give the full sense of نسالك غُفۡرَانَكَ, the translation puts (…do we crave…) in bracket. 

Belief in all the prophets: At the start of this chapter, attention is drawn to the expansiveness of Islam in the statement: يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ (…believe in that which has been revealed to thee and that which was revealed before thee). During the middle of the chapter, it is stated: وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ (…and in that which was given to the prophets from their Lord) (2-136), indicating thereby that Muslims believe not only in Abraham, Moses, and Jesus but also in whatever is given to any prophet wherever in the world. Further, وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ specifies what is included in مَآ أُنزِلَ مِن قَبۡلِكَ , that is, only those things are included in مَآ أُنزِلَ that were given to the prophets by their Lord. This thus excludes revelation to non-prophets, several instances of which are met with in the Quran. The word كُتُبِهِۦ  in this verse gives further clarity to what is meant by مَآ أُنزِلَ مِن قَبۡلِكَ and مَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ . These are scriptures that were given to prophets by their Lord.  Similarly, مَآ أُنزِلَ مِن قَبۡلِكَ explains كُتُبِهِۦ وَرُسُلِهِۦ and shows that what is meant are those Messengers that previously sojourned on this earth and their Books, and not anyone to come afterwards. If there was any possibility of a Messenger coming after the Holy Prophet, the restriction of مِن قَبۡلِكَ would not be imposed.

2-286 Allah imposes not on any soul a duty beyond its scope. For it, is that which it earns (of good), and against it that which it works (of evil).^a Our Lord, punish us not if we forget or make a mistake. Our Lord, do not lay on us a burden as Thou didst lay on those before us.^b Our Lord, impose not on us (afflictions) which we have not the strength to bear. And pardon us! And grant us protection!^c And have mercy on us! Thou art our Patron, so grant us victory over the disbelieving people.^d

 لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡ‌ۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَا‌ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَا‌ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦ‌ۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآ‌ۚ أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦)

286a: يُكَلِّفُ – is from کَلف and the meaning of کَلَّفَه‘ is giving an order that would be laborious.  

إِلَّا وُسۡعَهَا‌ۚ – The meaning of وُسۡع is expansive. Another meaning is the perception of not having the ability or power to perform a task.

Hard work is very satisfying: If the alternative sense of وُسۡع is adopted, the meaning is that the rigor Allah puts on His servants is less than what would render them powerless. If the first sense is adopted, the meaning is that the fruit of the rigor that Allah imposes on His servant gives the person increased capacity to work or gives the person paradise (R). This implies that things that appear to be painful or rigorous are the ones that expand one’s capabilities. The same idea is expressed elsewhere in the Quran as in: إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا  (With difficulty is surely ease) (94:6) and  يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ (Allah desires ease for you, and He desires not hardship for you) (2-185).

كَسَبَتۡ – اکتسبت – Although كَسۡب and اکتساب are both used for good and bad, here كَسۡب is used for good and اکتساب for bad as is apparent from the use of لَهَا and عَلَيۡہَا .  The difference between them is that كَسۡب can be for oneself or for another, and اکتساب is only for oneself. For this reason, some commentators consider كَسَبَتۡ to mean good actions that one does for others, that is, whatever is done keeping in mind the good of another. In any case لَهَا is a source of benefit, and whatever is done just for oneself is عَلَيۡہَا and over time this becomes pernicious.

2-286b: تُؤَاخِذۡنَآ –  The word  مؤَاخِذَة  which is the verb form of اخذ is used for the requital of sin because it carries a sense of reward and punishment and comparison. This is spoken of those who accepted the bounties of Allah but in comparison showed little gratitude.

إِصۡر – The literal meaning is burden or to tie securely. A derived meaning is the burden of sin because of breaking a covenant (LA). It is reported in a hadith that a king is ظل اللّٰه (shadow of Allah) on earth if he does good and there is reward for him and it is incumbent on his people to be grateful, and when he acts badly, he has to bear the burden of sin (إِصۡر)  (LA), for breaking the covenant that exists between the ruler and the ruled.

2-286c: ٱغۡفِرۡ – Here and in many other places in Quran, the meaning of غَفۡر is specifically protection from committing sin (See 2-199a) because forgiveness from the punishment of sins previously committed is already mentioned in وَٱعۡفُ عَنَّا . The first priority is to gain safety from committed sins and this is requested in عفو and the next priority is to safeguard from committing sins in future, and this is requested in غَفۡر . This explains the logical sequence of keeping عفو first and غَفۡر second. Wherever  عفو and غَفۡر are mentioned together in the Quran, عفو is mentioned first because this is an inferior level and غَفۡر comes afterwards. Even where the عُفُوّ and غَفُور attributes of Allah are mentioned together, عُفُو  is mentioned first and غَفُور second. For examples see 4:43. 4:99, 22:60, 58:2. This provides clear evidence that Quran takes the meaning of عفو to be somewhat more than غَفۡر . And since عفو is the term used for erasing sins, that is, forgiveness from the punishment of sins, hence the meaning of غَفۡر at such places is only safeguarding from sins as is shown in 2-199a with evidence from the lexicon. In this verse, the mention is first of عفو, second of غَفۡر and third of رحَمۡ  and the three words correspond respectively with the three previous sentences. Thus, عفو  is the prayer  asking for forgiveness in response to لَا تُؤَاخِذۡنَآ or مواخزہ , غَفۡر is the prayer seeking protection from committing sins or breaking covenants, and رحَمۡ is the prayer corresponding to protection against bearing burdens. Similarly, in Surah Al-Amran there is a prayer: فَٱعۡفُ عَنۡہُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ  (So pardon them and ask protection for them, and consult them in important matters). This prayer is for a section of Muslims who deserted the battlefield, and the Holy Prophet is asked to pray for their forgiveness or عفو, then he is ordered to ask for their protection, that is for غَفۡر  , so that they may be protected from sin in the future, and finally he is ordered to include them in his consultation, which is a matter of great honor for them. In summary, wherever عفو and غَفۡر occur together, the meaning of غَفۡر is simply protection from sin.

2-286d: The excellence of the last two verses of Surah Al-Baqarah in the Hadith: According to a hadith in Bukhari, the Holy Prophet said that whoever prays as taught in the last two verses of Surah Al-Baqarah, they are sufficient for the person. A hadith in the Musnad of Ahmad ibn Hanbal states that the last two verses of Surah Baqarah were previously not given to any prophet. Muslim and Nasai contain hadith that the Holy Prophet was given the glad tidings that Fatihah and the last two verses of Baqarah are light which had not been given to any prophet before. The excellence of Fatihah was already mentioned before. The excellence of these two verses is that whereas one describes the expansiveness of Islam and that of the hearts of Muslims in that they are required to believe in all prophets and not consider any as their enemy, the other verse teaches a Muslim to pray that he will never compromise with unbelief and evil and urges him to keep praying to be victorious against such forces. There is a need for Muslims of today to use this prayer to their advantage.

Three special things in this prayer: First, there is an aspect of humility in the admission that humans can forget and make mistakes. The prayer to counter this shortcoming requests to be forgiven rather than punished for it. A prayer like this is a reprimand that one should not be careless lest a command of Allah is forgotten and further that one should be very careful and alert in fulfilling the commandments of Allah so that mistakes are avoided. However, for inadvertent forgetfulness or mistakes, the prayer pleads to be saved from the consequences of such lapses. The second prayer is for protection against the burden imposed by non-fulfilment of covenants. This implies that the opposition to the injunctions of Allah should not reach a level of breach of covenant, like the breaches of covenants made by previous nations. If the first prayer is for safeguard from the consequences of inadvertent forgetfulness and mistakes, the second prayer is for safeguard from the bad consequences of deliberate transgressions. The third prayer is a plea to be saved from distress and overpowering difficulties that befall a person not because of actions but as fate decreed by Allah. Allah does not impose religious prescriptions whose burden one cannot bear, but fate sometimes deals a person a hand that totally crushes them. The third prayer is a plea not to be subjected to such a burden. In the face of these three situations, three prayers are taught. A plea for عفو or forgiveness for the evil consequences of forgetfulness and mistakes that as humans one is likely to make; a plea for غَفۡر  or protection from intentionally committing a sinful act, and a plea for mercy to be safeguarded against the vagaries of fate that at times dump adversities that overpower a person. The final objective of all this is to position one so that Allah’s help may assist them against the unbelieving people.

The real aim and object of this surah is to make the Muslims a living and successful nation: The surah is ended with this sacred prayer which also discloses the aim and object of the surah, just as it was disclosed at the start of the surah, namely that the purpose is to show the Muslims the way to success. The surah starts with a promise of success, then discloses the means and methods that need to be adopted for success, and in the end draws attention to prayer so that besides treading on the path disclosed for success, resort should also be made to God through prayer. Every word of this surah manifests the aim of this surah, namely, to make Muslims a living and successful nation.   

2-282 O you who believe, when you contract a debt for a fixed time, write it down.^a And let a scribe write it down between you with fairness; nor should the scribe refuse to write as Allah has taught him, so let him write. And let him who owes the debt dictate, and he should observe his duty to Allah, his Lord, and not diminish anything from it. But if he who owes the debt is unsound in understanding or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness. And call to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the one may remind the other.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى فَٱڪۡتُبُوهُ‌ۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ ڪَاتِبُۢ بِٱلۡعَدۡلِ‌ۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ ڪَمَا عَلَّمَهُ ٱللَّهُ‌ۚ فَلۡيَڪۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِى عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُ ۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـًٔ۬ا‌ۚ فَإِن كَانَ ٱلَّذِى عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُ ۥ بِٱلۡعَدۡلِ‌ۚ وَٱسۡتَشۡہِدُواْ شَہِيدَيۡنِ مِن رِّجَالِڪُمۡ‌ۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٌ۬ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّہَدَآءِ أَن تَضِلَّ إِحۡدَٮٰهُمَا فَتُذَڪِّرَ إِحۡدَٮٰهُمَا ٱلۡأُخۡرَىٰ‌ۚ 

And the witnesses must not refuse when they are summoned. And be not averse to writing it whether it is small or large along with the time of its falling due. This is more equitable in the sight of Allah and makes testimony surer and the best way to keep away from doubts.

 وَلَا يَأۡبَ ٱلشُّہَدَآءُ إِذَا مَا دُعُواْ‌ۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ ڪَبِيرًا إِلَىٰٓ أَجَلِهِۦ‌ۚ ذَٲلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّہَـٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ‌ۖ

But when it is ready merchandise which you give and take among yourselves from hand to hand, there is no blame on you in not writing it down. And have witnesses when you sell one to another. And let no harm be done to the scribe or to the witnesses

إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً۬ تُدِيرُونَهَا بَيۡنَڪُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَا‌ۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡ‌ۚ وَلَا يُضَآرَّ كَاتِبٌ۬ وَلَا شَهِيدٌ۬‌ۚ 

And if you do (it), then surely it is a transgression on your part. And keep your duty to Allah. And Allah teaches you. And Allah is Knower of all things.^b

وَإِن تَفۡعَلُواْ فَإِنَّهُ ۥ فُسُوقُۢ بِڪُمۡ‌ۗ وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ وَٱللَّهُ بِڪُلِّ شَىۡءٍ عَلِيمٌ۬ (٢٨٢) 

2-282a: تَدَايَنتُم – دَین means a loan and مُداینة is an action noun from it and means the act of contracting a loan.

Teaching about protecting one’s wealth: The last three sections laid great stress on spending in the way of Allah and prohibited usury, all with a view to negate the love of wealth. This section focusses on the necessity of safeguarding wealth. Safeguarding wealth is a religious injunction, and those who default in doing so are stated to be foolish. One of the best aspects of Islam is that it does not stray from moderation in developing human capabilities. It is necessary for spiritual and moral elevation to negate the innate love of wealth, but it does not imply that what is yours should not be protected, for money is a necessity to conduct human affairs. Another place in the Quran states:  ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمۡ قِيَـٰمً۬ا    (Allah has made a (means of) support for you) (4:5). A person who does not safeguards his property will become dependent on others, and dependency militates against high moral values. 

Transactions can be of four types: These are a) بیع العین بالعین : In this type of transaction, the assets to be exchanged are available for an immediate swap, and this type of transaction is known as ready exchange. The goods are received, and payment is made at the same time. Such transactions do not require documentation. b) بیع الدین بالدین : The assets to be traded are absent. This is a fictitious transaction, like a modern futures transaction with which traders speculate. This is prohibited by Islam. c and d) بیع العین بالدین or بیع الدین بالعین : In this type of transaction only one of the assets to be exchanged is present, as is the case with credit transactions or an advance payment transaction. In this type of transaction, it is mandated that it be documented and witnessed so that there are no disputes afterwards.

Indication of a great future nation: The Arabs were an illiterate nation. Their transactions were simple and there was no tradition to document trades. Paper was also not available. A mandatory injunction to such a nation to document trades was an indication that it would become a great cultured nation in the future. Hence, its foundation was laid in a way that future needs could be met.

2-282b: ڪَمَا عَلَّمَهُ ٱللَّهُ‌ – The meaning of ڪَمَا can be لِاَجل  , that is, because Allah has taught him, or  ک  could also mean like , that is, like Allah has taught him. The scribe’s learning is ascribed to Allah because it is He who gives a person ability and it is He who has furnished the resources for learning.

بِٱلۡعَدۡلِ – The purport is that the scribe should not be biased towards and the scribe should do justice with his penmanship. That is, reliance should be able to be placed on the accuracy of the document. (RM). Not everyone has the ability to write a good contract. Thus, deed writing is recognized as a special skill.

يُمۡلِلِ – The literal meaning of مَلَل is to be weary or tired (LA). A hadith states: فان اللّٰه لا یَمَلُّ حتی تَمَلُّوا (Perform such actions that will not wear you out, because Allah does not get tired, but you will get tired). Weariness afflicts humans, it is not a condition that can be associated with God. The meaning of: اَمۡلَلۡة الکتاب and اَمۡلَیۡة الکتاب is the same. The dictation to the scribe is required so the scribe can write it (LA). The word املاء appears in another place in the Quran: فَهِىَ تُمۡلَىٰ عَلَيۡهِ بُڪۡرَةً۬ وَأَصِيلاً۬  (…so they are read out to him morning and evening!) (25:5). And the word مِلّة meaning religion is also derived from ملَلۡة الکتاب .

 ٱلَّذِى عَلَيۡهِ ٱلۡحَقُّ – The party against whom a claim is being established is the one who is required to dictate the contract. This is a remedy against the injustice of moneylenders who write what they want when they give loans to poor debtors. 

يَبۡخَسۡ – بَخۡس  means to unjustly reduce something (R).

 سَفِيهًا – See 2-13a. Those who are not able to make decisions regarding their expenditures or otherwise safeguard their rights are called سَفِيه .

ضَعِيفًا – A young boy or a very aged person.

لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ – There can be many reasons for the inability to dictate the contract such as being dumb, not knowing the language, or some other handicap.

إِن لَّمۡ يَكُونَا رَجُلَيۡنِ – Either two male witnesses are not available or are not appropriate.

تَضِلَّ – Erring from the right path is ضلال whether by design or by mistake, and whether the erring is minor or major.

تُذَڪِّرَ – It’s meaning is taken to be تعید ذکرہ (R), that is to confirm or revise.

حَاضِرَةً۬ – means present, that is the sale-purchase transaction is completed on the spot.

يُضَآرَّ – Here it is used as the opposite of profit (R). That is, the witnesses should not suffer a loss when they are called to give testimony and should be compensated for their loss of earnings.

Rules for mutual business dealings: All the necessary rules required for transactions in a developed nation are kept in view in this single verse. First, the need for scribes or copyists is mentioned. When called upon to write a contract, they cannot refuse but they must be compensated for their work. Second, witnesses cannot refuse to give evidence, but when they are called to give testimony, the party calling them must compensate them for lost earnings for the period they are away from their work. Third, a guardian should be appointed if a party to the transaction is a child, old, unable to safeguard their interests, or for any reason that prevents them from making rational choices. Thus, every sentence provides a foundation to formulate legialation.

Having two witnesses is a general rule: It is important to remember that the presence of two witnesses during testimony is a general rule. The evidence of two witnesses strengthens the testimony and decreases the chances of false testimony. The part of the testimony of one that is substantiated by the other becomes weightier while assessing the evidence. There is no injunction that bars judgment if there is only one witness or that prevents judgment from being based on circumstantial evidence. Allah clearly shows through the case of Joseph, where judgment was given based on whether his shirt was torn from the front or back, that judgment may be given on circumstantial evidence.

Testimony by women: The rationale for substituting the testimony of one man by that of two women is explained by the Quran itself. Since women often do not have the same exposure to transactions as men, they may not be able to recall the transaction details in full and so any shortcoming in the testimony of one can be made up by the other. There is no mention that the evidence of one woman is not admissible. In a dispute between a husband and wife where the husband accuses his wife of adultery without witnesses, the oath of a woman said four times is given the same weight as the weight of the oath said four times by the man. In other words, the evidence of a man and a woman are at par and assigned the same weight.

2-283 And if you are on a journey and you cannot find a scribe, a security may be taken into possession. But if one of you trusts another, then he who is trusted should deliver his trust, and let him keep his duty to Allah, his Lord. And conceal not testimony. And whoever conceals it, his heart is surely sinful. And Allah is Knower of what you do.

  وَإِن كُنتُمۡ عَلَىٰ سَفَرٍ۬ وَلَمۡ تَجِدُواْ كَاتِبً۬ا فَرِهَـٰنٌ۬ مَّقۡبُوضَةٌ۬‌ۖ فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضً۬ا فَلۡيُؤَدِّ ٱلَّذِى ٱؤۡتُمِنَ أَمَـٰنَتَهُ ۥ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُ ۥ‌ۗ وَلَا تَكۡتُمُواْ ٱلشَّهَـٰدَةَ‌ۚ وَمَن يَڪۡتُمۡهَا فَإِنَّهُ ۥۤ ءَاثِمٌ۬ قَلۡبُهُ ۥ‌ۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِيمٌ۬ (٢٨٣)

2-283a: رِهَـٰنٌ۬ – It is the plural of رَھۡن and like رَھۡن is also itself an infinitive noun. It means a thing taken as a security for the fulfilment of the debt (R).

أَمَانة – اَمۡن and أَمَانَة and اَمَان are infinitives which mean peace of mind and freedom from fear. And اَمَان is the state of a person but is also used for a thing that one trusts or is considered trustworthy, and أَمَانة has the same sense (R). Here, it is the loan about which there is trust and it is the loan which is called أَمَانة.

Two situations that exempt a written contract: There are two situations in which the requirement for a written debt contract is waived. The first is in the case of mortgage with possession and the second is when there is trust. The rationale for waiving a written contract in the case of mortgage with possession is obvious. But what is less certain is whether this is only for a situation where one is on a journey and a scribe is not available or is the waiver more general and the specific situation mentioned of travel and unavailability of scribe is only by way of a reminder that if a scribe is not available during a journey, there is another alternative to which one can resort. The majority view on this is with the second interpretation, namely that mortgage with possession is permissible whether one is travelling or is at home base and whether a scribe is available or not. Authentic ahadith also uphold this view. Bukhari and Muslim both record a hadith narrated by Anas which states: ان رسول اللّٰه صلعم توفی ودرعہ مرھونة عند یھودی علٰی ثلٰثین و سقا من شعیر رھنہا قوة لا ھله (The Messenger of Allah died, and his armor was held in mortgage by a Jew for thirty wusaq (a measure) of barley which he had borrowed for the sustenance of his family). It is obvious that the Holy Prophet was not traveling because the loan was for the sustenance of his family and there was also no dearth of scribes available to him. This shows that the waiver in the case of mortgage with possession is general.

This hadith also illustrates that the Holy Prophet sustained himself and his family and took nothing from the national treasury. At the time of his death, the Holy Prophet was the king of Arabia. The tribute he received from Bahrain alone was more than a hundred thousand dirhams. He placed the amount in the courtyard of the mosque and sat there until he had distributed every dirham. On some occasions, he distributed a hundred camels to every man from the spoils of war. If he had taken some for himself, who would have objected? But his own condition was such that he mortgaged his armor for a few handfuls of barley. Those who criticize him for a life of luxury are totally heartless. This verse and the hadith that are narrated on the subject show that only mortgage with possession is permissible and mortgage without possession is not permissible because it is a form of usury. However, the hadith do show that in the case of mortgage with possession, it is permissible to use the property held in mortgage to gain a benefit. For example, if a horse is held in mortgage, it should be fed and can be used for riding. The issue of immovable property held as mortgage for a loan can also be deduced from this example. It is permissible to hold land or building as mortgage with possession, and it is permissible to benefit from the produce of the land and the rent of the building provided all maintenance and taxes are paid by the mortgage holder. However, a transaction is clearly usurious in which the lender does not takes possession of the property but arranges with the owner to receive a fixed amount.

The importance of righteousness in religious affairs: It is previously mentioned that a witness should not refuse to give testimony. The injunction is given now that evidence should not be concealed, and the one who conceals tarnishes his heart. The purport of stating that the heart will be sinful is to emphasize that a person should not take transactional matters lightly. One who is not righteous in these matters cannot be righteous. Because the soul is the center of all good deeds. A bad impression on it from the sinful deeds in these matters deprives it of the ability to do good in other areas as well. The lesson that is imparted is that small matters can either tarnish a person’s soul and make it black or polish it and make it shining white. A person who is not honest in mutual transactions and other small matters cannot attain to righteousness through prayer and fasting.

False evidence: Here, mere concealment of correct evidence is denounced as an unrighteous act. It follows, giving false evidence is a grave sin. If concealment of true evidence renders a person’s soul black, what would be the condition of a person who gives false evidence? There is a class of people who lounge around courts and for a small sum of money are willing to give false evidence. They call themselves Muslims but by their actions, they not only blacken their own souls but also bring disrepute to Islam. The same black heartedness falls to the share of those who narrate fictitious affairs to the government and conceal affairs merely to enter the good grace of the government.

  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.