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 Tafsir Of Ayat 

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Introduction and Summary

This Surah is closely connected chronologically with Surah 3. Its subject matter deals with the social problems which the Muslim community had to face immediately after Uhud. While the particular occasion made the necessity urgent, the principles laid down have permanently governed Muslim Law and social practice.

Broadly speaking, the Surah consists of two parts:

1. that dealing with women, orphans, inheritance, marriage, and family rights generally, and

2. that dealing with the recalcitrant in the larger family, the community at Madinah , viz., the Hypocrites and their accomplices.

Summary- It begins with an appeal to the solidarity of mankind, the rights of women and orphans, and the implications of family relationship, including an equitable distribution of property after death (4:1-14 and C. 61).

While the decencies of family life should be enforced, women should be held in honour and their rights recognized, in marriage, property, and inheritance; and this principle of goodness be extended in all beings, great and small (4:15-42, and C. 62).

The sections in Madinah, not yet in the Muslim community, should not go after false gods, but should accept the authority of the Prophet, and obey him. Then it will be their privilege to be admitted to a great and glorious Fellowship (4:43-70, and C. 63).

The Believers should organize in self-defence against their enemies, and beware of the secret plots and mischiefs of the Hypocrites; how deserters should be treated (4:71-91, and C 64).

Caution about the taking of life; recommendations for having places inimical on Islam; religious duties in the midst of war (4:92-104, and C. 65).

Treachery and the lure of evil (4:105-126, and C. 66).

Women and orphans to be justly dealt with; Faith must go with justice, sincerity, and moderation in speech (4:127-152, and CC. 67).

Where People of the Book went wrong, with honourable exceptions (4:153-176, and C. 68).

C.61 (The running Commentary, in Rhythmic Prose)

(4:1-14)

All mankind are one, and mutual rights

Must be respected; the sexes

Must honour, each the other;

Sacred are family relationships

That rise through marriage

And women bearing children;

Orphans need especial loving care;

In trust is held all property;

With duties well-defined;

And after death, due distribution

Should be made in equitable shares

To all whose affection, duty,

And trust shed light and joy

On this our life below.

يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ...  

1.     O mankind!

reverence your Guardian-Lord, Who created you from a single person,

C504. Nafs may mean:

-         soul;

-         self;

-         person, living person;

-         will, good pleasure, as in 4:4 below.

... وَخَلَقَ مِنْهَا زَوْجَهَا ....

created, of like nature, his mate,

Minha: I follow the construction suggested by Imam Razi.

The particle min would then suggest here a species, a nature, a similarity.

The pronoun ha refers of course to Nafs. (R).

.. وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء...  

and from them twain scattered (like seeds) countless men and women;

... وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ ...

reverence Allah, through Whom ye demand your mutual (rights),

C505. All our mutual rights and duties are referred to Allah. We are His creatures: His Will is the standard and measure of Allah; and our duties are measured by our conformity with His Will.

"Our wills are ours, to make them Thine," says Tennyson (In Memoriam).

Among ourselves (human beings) our mutual rights and duties arise out of Allah's Law, the sense of Right that is implanted in us by Him.

... وَالأَرْحَامَ ...

and (reverence) the wombs (that bore you):

C506. Among the most wonderful mysteries of our nature is that of sex.

The unregenerate male is apt, in the pride of his physical strength, to forget the all-important part which the female plays in his very existence, and in all the social relationships that arise in our collective human lives.

The mother that bore us must ever have our reverence. The wife, through whom we enter parentage, must have our reverence.

Sex, which governs so much of our physical life, and has so much influence on our emotional and higher nature, deserves-not our fear, or our contempt, or our amused indulgence, but-our reverence in the highest sense of the term.

With this fitting introduction we enter on a discussion of women, orphans, and family relationships.

... إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا ﴿١﴾

for Allah ever watches over you.

وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ...   

2.     To orphans restore their property (when they reach their age), nor substitute (your) worthless things for (their) good ones;

... وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ ...

and devour not their substance (by mixing it up) with your own.

C507. Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian:

1.     He must not postpone restoring all his ward's property when the time comes; subject to 4:5 below.

2.     If there is a list of property, it is not enough that that list should be technically followed: the property restored must be of equal value to the property received:

the same principle applies where there is no list.

3.     If property is managed together, or where perishable goods must necessarily be consumed, the strictest probity is necessary when the separation takes place, and this is insisted on.

See also 2:220 and n. C 244.

... إِنَّهُ كَانَ حُوبًا كَبِيرًا ﴿٢﴾

For this is indeed a great sin.

وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ...   

3.     If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four;

C508. Notice the conditional clause about orphans, introducing the rules about marriage.

This reminds us of the immediate occasion of the promulgation of this verse. It was after Uhud, when the Muslim community was left with many orphans and widows and some captives of war. Their treatment was to be governed by principles of the greatest humanity and equity.

The occasion is past, but the principles remain. Marry the orphans if you are quite sure that you will in that way protect their interests and their property, with perfect justice to them and to your own dependants if you have any. If not, make other arrangements for the orphans.

... فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ...

but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess.

... ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ ﴿٣﴾

That will be more suitable, to prevent you from doing injustice.

C509. The unrestricted number of wives of the "Times of Ignorance" was now strictly limited to a maximum of four, provided you could treat them with equality. (R).

وَآتُواْ النَّسَاء صَدُقَاتِهِنَّ نِحْلَةً...   

4.     And give the women (on marriage) their dower as a free gift;

... فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا ﴿٤﴾

but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.

وَلاَ تُؤْتُواْ السُّفَهَاء ...

5.     To those weak of understanding

C510. This applies to orphans, but the wording is perfectly general, and defines principles like those of Chancery in English Law and the Court of Wards in Indian Law.

Property has not only its rights but also its responsibilities. The owner may not do just what he likes absolutely; his right is limited by the good of his family of which he is a member, and if he is incapable of understanding it, his control should be removed.

This does not mean that he is harshly dealt with. On the contrary his interest must be protected, and he must be treated with special kindness because of his incapacity.

... أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً...  

make not over your property, which Allah hath made a means of support for you,

C511. Your property: Ultimately all property belongs to Allah, and is intended for the support of his close relations.

It is held in trust by a particular individual. If he is incapable, he is put aside but gently and with kindness.

While his incapacity remains, the duties and responsibilities devolve on his guardian even more strictly than in the case of the original owner: for he may not take any of the profits for himself unless he is poor, and in that case his remuneration for his trouble must be on a scale that is no more than just and reasonable.

... وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا ﴿٥﴾

but feed and clothe them therewith, and speak to them words of kindness and justice.

وَابْتَلُواْ الْيَتَامَى حَتَّىَ إِذَا بَلَغُواْ النِّكَاحَ ...

6.     Make trial of orphans until they reach the age of marriage;

C512. The age of marriage is the age when they reach their majority.

... فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ...  

if then ye find sound judgment in them, release their property to them;

... وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ ...

but consume it not wastefully, nor in haste against their growing up.

... وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ...  

If the guardian is well-off, let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable.

... فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ...  

When ye release their property to them, take witnesses in their presence:

... وَكَفَى بِاللّهِ حَسِيبًا ﴿٦﴾

but all-sufficient is Allah in taking account.

C513. It is good to take human witnesses when you faithfully discharge your trust; but remember that, however fully you satisfy your fellow-men when you give your account to them, there is a stricter account due from you to Allah.

If you are righteous in Allah's eyes, you must follow these stricter standards.

لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَلِلنِّسَاء نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ ...

7.     From what is left by parents and those nearest related there is a share for men and a share for women,

C514. I have resisted the temptation to translate "next to kin," as this phrase has a technical meaning in Indian Law, referring to certain kinds of heirs, whereas here the people meant are those whose inheritance is to be divided. The shares are specified.

Here the general principles are laid down that females inherit as well as males. and that relatives who have no legal shares, orphans. and indigent people are not to be treated harshly, if present at the division. (R).

... مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا ﴿٧﴾

whether the property be small or large, a determinate share.

وَإِذَا حَضَرَ الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ ...  

8.     But if at the time of division other relatives, of orphans, or poor, are present, feed them out of the (property),

... وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا ﴿٨﴾  

and speak to them words of kindness and justice.

وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُواْ عَلَيْهِمْ ...  

9.     Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind:

... فَلْيَتَّقُوا اللّهَ وَلْيَقُولُواْ قَوْلاً سَدِيدًا ﴿٩﴾

let them fear Allah, and speak words of appropriate (comfort).

C515. It is a touching argument addressed to those who have to divide an estate.

'How anxious would you be if you had left a helpless family behind?'

If others do so, help and be kind.

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا...   

10.  Those who unjustly eat up the property of orphans, eat up a fire into their own bodies:

... وَسَيَصْلَوْنَ سَعِيرًا ﴿١٠﴾

they will soon be enduring a blazing fire!    

Section 2

يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ ...  

11.  Allah (thus) directs you as regards your children's (inheritance): to the male, a portion equal to that of two females:

C516. The principles of inheritance law are laid down in broad outline in the Quran; the precise details have been worked out on the basis of the Prophet's practice and that of his Companions, and by interpretation and analogy.

Muslim jurists have collected a vast amount of learning on this subject, and this body of law is enough by itself to form the subject of life-long study. Here we shall deal only with the broad principles to be gathered from the Text, as interpreted by the Jurists.

1.     The power of testamentary disposition extends over only one-third of the Property; the remaining two-thirds are distributed among heirs as laid down.

2.     All distribution takes place after the legacies and debts (including funeral expenses) have first been paid.

3.     Legacies cannot be left to any of the heirs included in the scheme of distribution; or

it will amount to upsetting the shares and undue preference of one heir to another.

4.     Generally, but not always, the male takes a share double that of a female in his own category.

... فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ...

if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.

C517. At first sight, the Arabic words seem to mean: "if more than two daughters." But the alternative in the next clause is: "if only one daughter." Logically, therefore, the first clause must mean:

"if daughters, two or more."

This is the general interpretation, and is confirmed by the supplementary provision in 4:176 at the end of the Surah, which should be read along with this.

... وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ...

For parents, a sixth share of the inheritance to each, if the deceased left children;

... فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ...  

if no children, and the parents are the (only) heirs, the mother has a third;

... فَإِن كَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ...  

if the deceased left brothers (or sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts.

... آبَآؤُكُمْ وَأَبناؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً...  

Ye know not whether your parents or your children are nearest to you in benefit.

... فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا ﴿١١﴾

These are settled portions ordained by Allah and Allah is All-Knowing, All-Wise.

C518. The verse deals with the portions allotted to

a.       children, and

b.       parents.

The next verse deals with the portions allotted to

c.       husband or wife of the deceased, and

d.       collaterals.

The children's shares are fixed, but their amount will depend upon what goes to the parents.

-        If both parents are living, and there are also children, both father and mother take a sixth each:

-        if only one parent is living, he or she takes his or her sixth; and the rest goes to the children.

-        If the parents are living, and there is no child or other heir, the mother gets a third (and the father the remaining two-thirds);

-        if there are no children, but there are brothers or sisters (this is interpreted strictly in the plural), the mother has a sixth, and the father apparently the residue, as the father excludes collaterals.

This is far from being an exhaustive statement, but it establishes the proposition that children and parents have always some share if they survive, but their shares are affected by the existence and number of the heirs in these categories.

وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ...   

12.  In what your wives leave, your share is a half, if they leave no child;

... فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ...  

but if they leave a child, ye get a fourth; after payment of legacies and debts.

C519. The husband takes a half of his deceased wife's property if she leaves no child, the rest going to residuaries; if she leaves a child, the husband gets only a fourth.

Following the rule that the female share is generally half the male share, the widow gets a fourth of her deceased husband's property, if he leaves no children, and an eighth if he leaves children.

If there are more widows than one, their collective share is a fourth or an eighth as the case may be; inter se they divide equally.

... وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ...

In what ye leave, their share is a fourth, if ye leave no child;

... فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ...  

but if ye leave a child, they get an eighth; after payment of legacies and debts.

... وَإِن كَانَ رَجُلٌ يُورَثُ كَلاَلَةً أَو امْرَأَةٌ ...

If the man or woman whose inheritance is in question, has left neither ascendants nor descendants,

C520. The word in Arabic is kalalalh, which is so construed usually. But it was nowhere defined authoritatively in the lifetime of the Messenger.

This was one of the three terms about which Hadhrat Umar wished that the Messenger had defined them in his lifetime, the other two being the share of grandfather, and riba (usury).

On the accepted definition, we are concerned with the inheritance of a person who has left no descendant or ascendant (however distant), but only collaterals, with or without a widow or widower. If there is a widow or widower surviving, she or he takes the share as already defined, before the collaterals come in.

... وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ...  

but has left a brother or a sister, each one of the two gets a sixth;

C521. A "brother or sister" is here interpreted to mean a uterine brother or sister, i.e., a brother or sister by the same mother but not by the same father, as the case of full brothers and sisters or brothers and sisters by the same father but different mothers is understood to be dealt with later, in the last verse of this Surah.

The uterine brother or sister, if only one survives, takes a sixth; if more than one survive, they take a third collectively, and divide among themselves; this on the supposition that there are no descendants or ascendants, however remote.

There may, however, be a widow or widower surviving: she or he takes her or his share, as already specified. The shares of collaterals generally are calculated on a complicated system which cannot be described in a brief note.

For these, and the rules about Residuaries ('Asaba) reference should be made to special legal treatises.

... فَإِن كَانُوَاْ أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاء فِي الثُّلُثِ مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ...  

but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to anyone).

C522. Debts (in which funeral expenses take first rank) and legacies are the first charge on the estate of a deceased person, before distribution takes place.

But equity and fair dealing should be observed in all matters, so that no one's interests are prejudiced. Thus funeral expenses should be reasonable; debts must be genuine and not reckless debts; and the shares must be calculated with fairness.

... وَصِيَّةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَلِيمٌ ﴿١٢﴾  

Thus is it ordained by Allah, and Allah is All-Knowing, Most Forbearing.

تِلْكَ حُدُودُ اللّهِ...   

13.  Those are limits set by Allah:

... وَمَن يُطِعِ اللّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا...  

those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever)

... وَذَلِكَ الْفَوْزُ الْعَظِيمُ ﴿١٣﴾

and that will be the Supreme achievement.

C522a. Cf. 44:57, n. 4733. (R).

وَمَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا...   

14.  But those who disobey Allah and His Messenger and transgress His limits will be admitted to a fire,

... خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ ﴿١٤﴾

to abide therein: and they shall have a humiliating punishment.

C.62 (The running Commentary, in Rhythmic Prose)

(4:15-42)

What can be a holier cement to Society

Han that women should be chaste and pure.

And crimes against sex rooted out?

Let decency, kindness, and justice

Prevail in all sex relationship;

Let marriage be cherished and carefully guarded;

Women’s rights secured; family jars

Adjusted; and all life lived

In faith, charity, and kindness sincere

To all our fellow-creatures.

Section 3

وَاللاَّتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَآئِكُمْ ...

15.  If any of your women are guilty of lewdness,

C523. Most commentators understand this to refer to adultery or fornication; in that case they consider that the punishment was altered by the later verse, 24:2.

But I think it refers to unnatural crime between women, analogous to unnatural crime between men in 4:16 below; because,

1.     no punishment is specified here for the man, as would be the case where a man was involved in the crime;

2.     the word, al laati, the purely feminine plural of al lati, is used for the parties to the crime;

3.     the punishment is indefinite; see the next note but one.

... فَاسْتَشْهِدُواْ عَلَيْهِنَّ أَرْبَعةً مِّنكُمْ...  

take the evidence of four (reliable) witnesses from amongst you against them;

C524. To protect the honor of women, stricter evidence is required, i.e., the evidence of four instead of the usual two witnesses.

It is the same for adultery (see 24:4.).

... فَإِن شَهِدُواْ فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىَ يَتَوَفَّاهُنَّ الْمَوْتُ ...

and if they testify, confine them to houses until death do claim them,

... أَوْ يَجْعَلَ اللّهُ لَهُنَّ سَبِيلاً ﴿١٥﴾  

or Allah ordain for them some (other) way.

C525. Keep them in prison until some definite order is received. Those who take the crime to be adultery or fornication construe this definite order ("some other way") to mean some definite pronouncement by the Prophet under inspiration; this was the punishment of flogging under 24:2. for fornication, and stoning to death under the Prophet's directives for adultery.

If we understand the crime to be unnatural crime, we might presume, in the absence of any definite order ("some other way") that the punishment would be similar to that for men in the next verse. The Prophet's Sunnah has prescribed capital punishment although the exact method is left indefinite. (R).

وَاللَّذَانَ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا فَإِن تَابَا ...

16.  If two men among you are guilty of lewdness, punish them both.

... وَأَصْلَحَا فَأَعْرِضُواْ عَنْهُمَا...  

If they repent and amend, leave them alone;

... إِنَّ اللّهَ كَانَ تَوَّابًا رَّحِيمًا ﴿١٦﴾  

for Allah is Oft-Returning, Most Merciful.

إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ ...  

17.  Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards;

... فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ ...

to them will Allah turn in mercy;

... وَكَانَ اللّهُ عَلِيماً حَكِيماً ﴿١٧﴾

for Allah is full of knowledge and wisdom.

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ...   

18.  Of no effect is the repentance of those who continue to do evil,

C526. Note the fine touch.

A sin may be fashionable, and people may sin together without compunction. When one of them is faced with Death, he repents, but that sort of repentance is no good.

... حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ...  

until death faces one of them, and he says, "Now have I repented indeed;"

... وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ...

nor of those who die rejecting faith: .

... أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا ﴿١٨﴾

for them have We prepared a punishment most grievous.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ يَحِلُّ لَكُمْ أَن تَرِثُواْ النِّسَاء كَرْهًا...   

19.  O ye who believe!

ye are forbidden to inherit women against their will.

C527. Among many nations, including Arabs in the Days of Ignorance, a step-son or brother took possession of a dead man's widow or widows along with his goods and chattels. This shameful custom is forbidden.

See also 4:22 below.

... وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ...

Nor should ye treat them with harshness, that ye may take away part of the dower ye have given them, except where they have been guilty of open lewdness;

C528. Another trick, to detract from the freedom of married women was to treat them badly and force them to sue for a Khul'a divorce (see 2:229, n. 258) or

its equivalent in pre-Islamic custom, when the dower could be claimed back. This is also forbidden. Or

the harshness may be exercised in another way: a divorced woman may be prevented by those who have control of her, from remarrying unless she remits her dower.

All kinds of harshness are forbidden.

... وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ...  

on the contrary live with them on a footing of kindness and equity.

... فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُواْ شَيْئًا وَيَجْعَلَ اللّهُ فِيهِ خَيْرًا كَثِيرًا ﴿١٩﴾

If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلاَ تَأْخُذُواْ مِنْهُ شَيْئًا...   

20.  But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, take not the least bit of it back:

C529. Treasure: Qintar;  a Talent of gold:

see 3:14, first note.

... أَتَأْخُذُونَهُ بُهْتَاناً وَإِثْماً مُّبِيناً ﴿٢٠﴾

would ye take it by slander and a manifest wrong?

وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا ﴿٢١﴾

21.  And how could ye take it when ye have gone in unto each other, and they have taken from you a solemn covenant?

وَلاَ تَنكِحُواْ مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ...   

22.  And marry not women whom your fathers married, except what is past:

... إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِيلاً ﴿٢٢﴾

it was shameful and odious, an abominable custom indeed.    

C530. See above: 4:19, n. 527.

Section 4

حُرِّمَتْ عَلَيْكُمْ ...

23.  Prohibited to you (for marriage) are:

C531. This Table of Prohibited Degrees agrees in the main with what is usually accepted among all nations, except in minor details. It begins in the last verse (with father's widows or divorcees).

The scheme is drawn up on the assumption that the person who proposes to marry is a man: if it is a woman, the same scheme will apply, mutatis mutandis: it will read: "your fathers, sons, brothers," etc.; or

you can always read it from the husband's view of relationship, as there must always be a husband in a marriage.

... أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ...

your mother, daughters, sisters,

C532.

"Mother" includes grandmother (through the father or mother), great grandmother, etc.;

"daughter" includes grand-daughter (through son or daughter), great grand daughter, etc.;

"sister," includes full-sister and half-sister.

"Father's sister" includes grandfather's sister, etc., and

"mother's sister" includes grandmother's sister, etc.

... وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ ...

father's sisters, mother's sisters; brother's daughters, sister's daughters,

... وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ...  

foster-mothers (who gave you suck), foster-sisters;

C533. "Fosterage" or milk-relationships play an important part in Muslim Law, and count like blood-relationships:

it would therefore seem that not only foster-mothers and foster-sisters, but foster-mother's sister, etc., all come within the prohibited degrees.

... وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ ...

your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,

C534. It is generally held that "under your guardianship" is a description, not a condition. (R).

... فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ...  

no prohibition if ye have not gone in; (those who have been)

... وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ ...

wives of your sons proceeding from your loins;

C535. "Sons" includes grandsons, but excludes adopted sons, or persons treated as such of the words "proceeding from your loins."

... وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ...  

and two sisters in wedlock at one and the same time, except for what is past;

C536. The bar against two sisters in marriage together applies to aunt and niece together, but not to deceased wife's sister after the wife dies.

... إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا ﴿٢٣﴾

for Allah is Oft-Forgiving, Most Merciful.

وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ ...  

24.  Also (prohibited are) women already married, except those whom your right hands possess.

C537. Whom your right hands possess: i.e., captives in a Jihad. (R).

... كِتَابَ اللّهِ عَلَيْكُمْ...  

Thus hath Allah ordained (prohibitions) against you:

... وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ...  

except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property, desiring chastity, not lust.

C538. After defining the prohibited degrees, the verse proceeds to say that women other than those specified may be sought in marriage, but even so, not from motives of lust, but in order to promote chastity between the sexes.

Marriage in the original Arabic is here described by a word which suggests a fortress (hisn): marriage is, therefore, the fortress of chastity.

... فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ...

Seeing that ye derive benefit from them, give them their dowers (at least) as prescribed;

C539. As the woman in marriage surrenders her person, so the man also must surrender. at least some of his property according to his means. And this gives rise to the law of Dower.

A minimum dower is prescribed, but it is not necessary to stick to the minimum, and in the new relationship created, the parties are recommended to act towards each other with the greatest confidence and liberality.

... وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ...

but if after a dower is prescribed, ye agree mutually (to vary it), there is no blame on you,

... إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا ﴿٢٤﴾

and Allah is All-Knowing, All-Wise.

وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ...   

25.  If any of you have not the means wherewith to wed free believing women,

... فَمِن مِّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ...  

they may wed believing girls from among those whom your right hands possess:

C540. That is, captives taken in a Jihad:

If you seek such a person in marriage, do it from no base motives. Safeguard your faith, and see that she too does believe.

In that case, after all, she is of the human brotherhood, and her condition is accidental and redeemable.

If the slave bore a child to her master, she would become free. (R).

... وَاللّهُ أَعْلَمُ بِإِيمَانِكُمْ...  

and Allah hath full knowledge about your faith.

... بَعْضُكُم مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ...  

Ye are one from another: wed them with the leave of their owners,

... وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ...

and give them their dowers, according to what is reasonable: they should be chaste, not lustful, nor taking paramours:

... فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ...  

when they are taken in wedlock, if they fall into shame, their punishment is half that for free women.

... ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ ...

This (permission) is for those among you who fear sin; but it is better for you that ye practice self-restraint:

... وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿٢٥﴾

and Allah is Oft-Forgiving, Most Merciful.

Section 5

يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ ...

26.  Allah doth wish to make clear to you and to show you the ordinances of those before you;

... وَيَتُوبَ عَلَيْكُمْ...  

and (He doth wish to) turn to you (in Mercy):

... وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٢٦﴾

and Allah is All-Knowing, All-Wise.

وَاللّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ...   

27.  Allah doth wish to turn to you,

... وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُواْ مَيْلاً عَظِيمًا ﴿٢٧﴾

but the wish of those who follow their lusts is that ye should turn away (from Him), far, far away.

يُرِيدُ اللّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الإِنسَانُ ضَعِيفًا ﴿٢٨﴾

28.   Allah doth wish to lighten your (difficulties): for man was created weak (in flesh).

يَا أَيُّهَا الَّذِينَ آمَنُواْ ...

29.  O ye who believe!

... لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ...  

eat not up your property among yourselves in vanities: but let there be amongst you traffic and trade by mutual goodwill:

C541. Let me paraphrase this verse, for there is profound meaning in it.

1.     All your property you hold in trust, whether it is in your name, or belongs to the community, or to people over whom you have control. To waste is wrong.

2.     In 2:188 the same phrase occurred, to caution us against greed.

Here it occurs, to encourage us to increase property by economic use (traffic and trade), recalling Christ's parable of the Talents (Matt. 25:14-30), where the servants who had increased their master's wealth were promoted and the servant who had hoarded was cast into darkness.

3.     We are warned that our waste may mean our own destruction ("nor kill or destroy yourselves").

But there is a more general meaning also:

we must be careful of our own and other people's lives. We must commit no violence.

This is the opposite of "trade and traffic by mutual good-will."

4.     Our violence to our own brethren is particularly preposterous, seeing that Allah has loved and showered His mercies on us and all His creatures.

... وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا ﴿٢٩﴾

nor kill (or destroy) yourselves:

for verily Allah hath been to you Most Merciful.

وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا...   

30.   If any do that in rancor and injustice, soon shall We cast them into the fire:

... وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا ﴿٣٠﴾

and easy it is for Allah.

إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ ...  

31.  If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you,

... وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا ﴿٣١﴾

and admit you to a Gate of great honor.

وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ...   

32.  And in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others:

C542. Men and women have gifts from Allah -some greater than others. They seem unequal. but we are assured that Allah has allotted them by a scheme by which people receive what they earn.

If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness.

Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.

... لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ...  

to men is allotted what they earn,

and to women what they earn:

... وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ...  

but ask Allah of His bounty:

... إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٣٢﴾  

for Allah hath full knowledge of all things.

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ...   

33.  To (benefit) everyone, We have appointed sharers and heirs to property left by parents and relatives.

C543. Mawali, plural of Maula; from the root wala, to be near in place or relationship, to follow, Maula may therefore mean:

1.      nearly related,

2.      heir,

3.      sharer or partner;

these three meanings are implied here;

4.      neighbour, or friend, or protector, or client (44:41);

5.      lord or master (16:76).

... وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ...

To those also, to whom your right hand was pledged, give their due portion:

C544. When the emigration took place from Makkah to Madinah, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other's inheritance.

Later, when the Community was solidly established, and relations with those left behind in Makkah were resumed, the rights of blood-relations in Makkah, and the Helper-brethren in Madinah were both safeguarded. This is the particular meaning.

The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings, Be just to all.

... إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا ﴿٣٣﴾

for truly Allah is Witness to all things.

Section 6

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء ...

34.  Men are the protectors and maintainers of women,

C545. Qawwam:

-        one who stands firm in another's business, protects his interests, and looks after his affairs- or

-        it may be, standing firm in his own business, managing affairs, with a steady purpose.

Cf. 4:135.

... بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ...  

because Allah has given the one more (strength) than the other, and because they support them from their means.

... فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ ...

Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard.

C546. Or the sentence may be rendered:

"and protect (the husband's interests) in his absence, as Allah has protected them."

If we take the rendering as in the text, the meaning is:

the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah.

If we take the rendering as in the note, we reach the same result in a different way:

-        the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property.

... وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ ...

As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first),

C547. In case of family jars four steps are mentioned, to be taken in that order:

1.     perhaps verbal advice or admonition may be sufficient;

2.     if not, sex relations may be suspended;

3.     if this is not sufficient, some slight physical correction may be administered:

but Imam Shafi'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause;

4.     if all this fails, a family council is recommended in 4:35 below.

... وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ...

(next), refuse to share their beds, (and last) beat them (lightly);

... فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً ...

but if they return to obedience, seek not against them means (of annoyance):

C548. Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam.

You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us.

How petty and contemptible will our little squabbles appear in His presence!

... إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا ﴿٣٤﴾

for Allah is Most High, Great (above you all).

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ...   

35.  If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers;

C549. An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law.

The Latin countries recognise this plan in their legal systems. It is a pity that Muslims do not resort to it universally, as they should.

The arbiters from each family would know the idiosyncrasies of both parties, and would be able, with Allah's help to effect a real reconciliation.

... وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا...  

if they wish for peace, Allah will cause their reconciliation:

... إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا ﴿٣٥﴾  

for Allah hath full knowledge, and is acquainted with all things.          

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا...   

36.  Serve Allah, and join not any partners with Him:

C550. The essence of Islam is to serve Allah and do good to your fellow-creatures. This is wider and more comprehensive than "Love God and love your neighbour".

For it includes duties to animals as our fellow-creatures, and emphasises practical service rather than sentiment.

... وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى ...

and do good to;

-          parents,  

-          kinsfolk,

-           orphans,

-           those in need,

-           neighbors who are near,

C551. Neighbors who are near: that is, in local situation as well as intimate relationships, just as neighbors who are strangers includes those whom we do not know or who live away from us or in a different sphere altogether.

... وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ ...

neighbors who are strangers, the companion by your side,

the wayfarer (ye meet),

C552. The Companion by your side may be your intimate friends and associates, just as the way-farer you meet may be a casual acquaintance on your travels.

This last is much wider than the "stranger within your gate."

... وَمَا مَلَكَتْ أَيْمَانُكُمْ ...

and what your right hands possess:

C553. What your right hands possess: For the meaning of the phrase see n. 537 above. (R).

... إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا ﴿٣٦﴾

for Allah loveth not the arrogant, the vainglorious;

C554. Real deeds of service and kindness proceed, not from showing off or from a superior sort of condescension (cf. "White Man's Burden"), but from a frank recognition of our own humility and the real claims, before Allah, of all our fellow-creatures.

For in our mutual needs we are equal before Allah, or perhaps the best of us (as the world sees us) may be worse than the worst of us (from the same point of view).

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ...   

37. (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them;

C555. Arrogance is one reason why our deeds of love and kindness do not thrive.

Another is niggardliness or selfishness.

Allah does not love either the one or the other, for they both proceed from want of love of Allah, or faith in Allah.

Niggardly is the worldly wise man who not only refuses to spend himself in service, but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes a virtue of his caution, or hides the gifts which have been given him-wealth, position, talent, etc.

... وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا ﴿٣٧﴾  

for We have prepared, for those who resist faith, a punishment that steeps them in contempt.

C556. Note how the punishment fits the crime.

The niggard holds other people in contempt, and in doing so, becomes himself contemptible.

وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَـاء النَّاسِ وَلاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ...   

38.  (Nor) those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day:

C557. A fault opposed to niggardliness, and equally opposed to true Charity, is to spend lavishly to be seen of men.

It is mere hypocrisy: there is no love in it, either for Allah or for man.

... وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاء قِرِينًا ﴿٣٨﴾

if any take the Evil One for their intimate, what a dreadful intimate he is!

وَمَاذَا عَلَيْهِمْ لَوْ آمَنُواْ بِاللّهِ وَالْيَوْمِ الآخِرِ ...

39.  And what burden were it on them if they had faith in Allah and in the Last Day,

... وَأَنفَقُواْ مِمَّا رَزَقَهُمُ اللّهُ...  

and they spent out of what Allah hath given them for sustenance?

C558. Sustenance: physical, intellectual, spiritual-everything pertaining to life and growth.

Our being is from Allah, and we must therefore spend ourselves freely for Allah.

How can it be a burden?

It is merely a response to the demand of our own healthy nature.

... وَكَانَ اللّهُ بِهِم عَلِيمًا ﴿٣٩﴾

for Allah hath full knowledge of them.

إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا...   

40.  Allah is never unjust in the least degree: if there is any good (done),

He doubleth it,

... وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا ﴿٤٠﴾  

and giveth from His own presence a great reward.

C559. Any little good of our own comes from the purity of our heart. Its results in the world are doubled and multiplied by Allah's grace and mercy; but an even greater reward comes from Him: His good pleasure, which brings us nearer to Him

فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ...   

41.  How then if We brought from each people a witness,

... وَجِئْنَا بِكَ عَلَى هَـؤُلاء شَهِيدًا ﴿٤١﴾  

and We brought thee as a witness against these people!

C560. Each Prophet and Leader is a witness for his People and his contemporaries-for those who accept Allah, and against those who reject Him.

يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُواْ وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الأَرْضُ...   

42.  On that day those who reject faith and disobey the Messenger will wish that the earth were made one with them:

C561. Those who reject Allah's message will wish, when their eyes are opened, that they were reduced to dust, for existence itself will be agony to them.

They might like to hide in the dust, but nothing is hidden from Allah. All their past will stand out clear before Him.

... وَلاَ يَكْتُمُونَ اللّهَ حَدِيثًا ﴿٤٢﴾

but never will they hide a single fact from Allah!

C.63 (The running Commentary, in Rhythmic Prose)

(4:43-70)

By clean and pure, and seek not occasions

For quibbles, nor go after sorcery

Or false gods. Be faithful

In your trusts, learn obedience,

And settle your quarrels under the guidance

Of Allah's Messenger. Every keep away

From hypocrisy and every kind of falsehood.

Then will you be admitted to a glorious Fellowship

With the highest and noblest in the spiritual world.

Section 7

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ...   

43. O ye who believe! approach not prayers with a mind befogged, until ye can understand all that ye say,

C562. The reference is either to a state of intoxication or to a dazed state of mind on account of drowsiness or some other cause. Or perhaps both are implied.

Before the prohibition of intoxicants altogether was promulgated, it was at least unbecoming that people should come to prayers in such a state. For prayers it is only right that we should collect our whole minds and approach Allah in a spirit of reverence.

“Prayers” (Salah) here may mean “a place of prayer,” a Mosque:

the resulting meaning would be the same

... وَلاَ جُنُبًا إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ تَغْتَسِلُواْ...  

nor in a state of ceremonial impurity (except when traveling on the road), until after washing your whole body

... وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مِّنكُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء...  

-          if ye are ill, or

-          on a journey, or

-          one of you cometh from offices of nature, or

-          ye have been in contact with women,

... فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ...

and ye find no water,

then take for yourselves clean sand or earth, and rub therewith your faces and hands.

C563. The strictest cleanliness and purity of mind and body are required, especially at the time of prayer.

But there are circumstances when water for ablutions is not easily obtainable, especially in the dry conditions of Arabia, and then washing with dry sand or clean earth is recommended. Four such circumstances are mentioned: the

-        two last when washing is specially required;

-        the two first when washing may be necessary, but it may not be easy to get water.

For a man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies.

In all four cases, where water cannot be got, cleaning with dry sand or dry earth is recommended. This is called Tayammum.

... إِنَّ اللّهَ كَانَ عَفُوًّا غَفُورًا ﴿٤٣﴾

For Allah doth blot out sins and forgive again and again.

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلاَلَةَ...   

44.  Hast thou not turned thy vision to those who were given a portion of the Book? They traffic in error,

C564. Cf. 3:23 and n. 366.

... وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ ﴿٤٤﴾

and wish that ye should lose the right path.

وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ ...

45.  But Allah hath full knowledge of your enemies:

... وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا ﴿٤٥﴾

Allah is enough for a Protector, and Allah is enough for a Helper.

مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ...   

46.  Of the Jews there are those who displace words from their (right) places, and say:

... سَمِعْنَا وَعَصَيْنَا ...

"We hear and we disobey;" and

... وَاسْمَعْ غَيْرَ مُسْمَعٍ...  

"Hear what is not heard":

C565. See 2:93, n. 98.

A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey,"

they said aloud, "We hear," and whispered. "We disobey."

Where they should have said respectfully. "We hear," they added in a whisper, "May you not hear," by way of ridicule.

Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (R).

... وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ...

and "Ra'ina;" with a twist of their tongues and a slander to faith.

C566. See 2:104, n. 106.

"Raina" if used respectfully in the Arabic way, would have meant

"Please attend to us."

With a twist of their tongue, they suggested an insulting meaning, such as

"O thou that takest us to pasture!" or

in Hebrew. "Our bad one!"

... وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا ...

If only they had said:

"We hear and we obey;" and "Do hear;" and "Do look at us":

... لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ...  

it would have been better for them, and more proper;

... وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ ...

but Allah hath cursed them, for their unbelief;

... فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً ﴿٤٦﴾

and but few of them will believe.       

يَا أَيُّهَا الَّذِينَ أُوتُواْ الْكِتَابَ ...

47.  O ye People of the Book!

... آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم...  

believe in what We have (now) revealed, confirming what was (already) with you,

... مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا...  

before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards,

C567. Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English.

The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face".

Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place.

The first shall be last and the last shall be first: Matt. 19:30.

... أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ...  

or curse them as We cursed the Sabbath-breakers:

C568. Cf. 2:65 and n. 79.

... وَكَانَ أَمْرُ اللّهِ مَفْعُولاً ﴿٤٧﴾

for the decision of Allah must be carried out.

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء...   

48.  Allah forgiveth not that partners should be set up with him; but He forgiveth anything else, to whom He pleaseth;

... وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا ﴿٤٨﴾

to set up partners with Allah is to devise a sin most heinous indeed.

C569. Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the very existence of the State, so in the Divine Kingdom, the unforgivable sin is that of contumacious treason against Allah by putting up Allah's creatures in rivalry against Him. This is rebellion against the Creator.

It is what Plato would call the "lie in the soul."

But even here, if the rebellion is through ignorance, and is followed by sincere repentance and amendment, Allah's Mercy is always open (4:17).

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ...   

49.  Hast thou not turned thy vision to those who claim sanctity for themselves?

C570. The sanctimonious or self-sanctified people are the farthest from sanctity or purity, which can only proceed from Allah. They cannot play with Allah's Truth and yet go on claiming to be guided and purified or justified by Allah.

Their falsehood in itself condemns them: no further proof is needed of their selfishness and evil.

... بَلِ اللّهُ يُزَكِّي مَن يَشَاء ...

Nay, but Allah doth sanctify whom He pleaseth

... وَلاَ يُظْلَمُونَ فَتِيلاً ﴿٤٩﴾

but never will they fail to receive justice in the least little thing.

C571. Literally, the small skin in the groove of a date stone, a thing of no value; fatila.

انظُرْ كَيفَ يَفْتَرُونَ عَلَى اللّهِ الكَذِبَ ...

50.  Behold! how they invent a lie against Allah!

... وَكَفَى بِهِ إِثْمًا مُّبِينًا ﴿٥٠﴾

but that by itself is a manifest sin!

Section 8

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ ...

51.  Hast thou not turned thy vision to those who were given a portion of the Book?

C572. Cf. 3:23 and n. 366.

The phrase also occurs in 4:44.

... يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ...  

They believe in sorcery and evil,

C573. The word I have translated Sorcery is jibt, which may mean divination, sorcery, magic, or any false object of belief or worship, such as an idol.

The word I have translated Evil (here and in 2:256) is Taghut, which means the evil one, the one who exceeds all bounds, Satan: or it may refer to some idol worshipped by the Pagan Arabs, with whom the Jews of Madinah were intriguing against the Holy Prophet.

The Jews had taken much to sorcery, magic, divination, and such superstitions.

... وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَؤُلاء أَهْدَى مِنَ الَّذِينَ آمَنُواْ سَبِيلاً ﴿٥١﴾  

and say to the unbelievers that they are better guided in the (right) way than the believers!

أُوْلَـئِكَ الَّذِينَ لَعَنَهُمُ اللّهُ...   

52.  They are (men) whom Allah hath cursed:

... وَمَن يَلْعَنِ اللّهُ فَلَن تَجِدَ لَهُ نَصِيرًا ﴿٥٢﴾

and those whom Allah hath cursed, thou wilt find, have no one to help.

C574. The Jews were then seeking the aid of the Makkan Pagans against Muhammad, but far from getting any help from them, they and the Pagans were both overthrown.

That was the immediate occasion, but the words have a perfectly general -a universal- meaning.

أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ ...

53.  Have they a share in dominion or power?

... فَإِذًا لاَّ يُؤْتُونَ النَّاسَ نَقِيرًا ﴿٥٣﴾

Behold, they give not a farthing to their fellow-men!

C575. The word I have translated farthing is naqir, the groove in a date stone, a thing of no value whatever.

Close-fistedness and envy are among the worst forms of selfishness, and appear specially incongruous in people of power, authority, or influence, from whom is expected generosity in giving and generosity in seeing other people's prosperity or happiness.

أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ...   

54.  Or do they envy mankind for what Allah hath given them of His bounty?

... فَقَدْ آتَيْنَآ آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا ﴿٥٤﴾  

But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. 

C576. Such as the kingdoms of David and Solomon, for they had international fame.

فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُ ...  

55.  Some of them believed and some of them averted their faces from him:

... وَكَفَى بِجَهَنَّمَ سَعِيرًا ﴿٥٥﴾

and enough is hell for a burning fire.

C577. Envy is like the eternal fire, which is in itself a hell.

إِنَّ الَّذِينَ كَفَرُواْ بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا...   

56.  Those who reject Our Signs, We shall soon cast into the fire:

... كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُواْ الْعَذَابَ...  

as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty:

... إِنَّ اللّهَ كَانَ عَزِيزًا حَكِيمًا ﴿٥٦﴾  

for Allah is Exalted in Power, Wise.

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ...   

57.  But those who believe and do deeds of righteousness, We shall soon admit to gardens,

... تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ...  

with rivers flowing beneath, their eternal home:

therein shall they have companions pure and holy:

C578. Cf. 2:25 and n. 44.

... وَنُدْخِلُهُمْ ظِـلاًّ ظَلِيلاً ﴿٥٧﴾

We shall admit them to shades, cool and ever deepening.

C579. The Garden is contrasted with the Fire: the shade is contrasted with the roasting, Evil grows with what it feeds on.

So goodness and felicity grow with their practice. The good may be alone to start with, but (unlike evil ones) they get Holy Companions.

Just as agony increases with what it suffers (typified by fresh skins growing as the old ones burns out), so felicity finds deeper and deeper meaning (typified by the shades in a garden, which grow deeper and cooler as you proceed into the interior).

إِنَّ اللّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَى أَهْلِهَا...   

58.  Allah doth command you to render back your trusts to those to whom they are due;

... وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُواْ بِالْعَدْلِ...  

and when ye judge between man and man, that ye judge with justice:

... إِنَّ اللّهَ نِعِمَّا يَعِظُكُم بِهِ...  

verily how excellent is the teaching which He giveth you!

... إِنَّ اللّهَ كَانَ سَمِيعًا بَصِيرًا ﴿٥٨﴾

for Allah is He who heareth and seeth all things.

يَا أَيُّهَا الَّذِينَ آمَنُواْ ...

59.  O ye who believe!

... أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ ...

obey Allah, and obey the Messenger, and those charged with authority among you.

C580. Uli al amr: those charged with authority or responsibility or decision, or the settlement of affairs.

All ultimate authority rests in Allah. Prophets of Allah derive their authority from Him.

As Islam makes no sharp division between sacred and secular affairs, it expects governments to be imbued with righteousness.

Likewise Islam expects Muslims to respect the authority of such government for otherwise there can be no order or discipline. (R).

... فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ ...

If ye differ in anything among yourselves, refer it to Allah and His Messenger,

... إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ...  

if ye do believe in Allah and the Last Day:

... ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً ﴿٥٩﴾

that is best, and most suitable for final determination.

Section 9

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ...   

60. Hast thou not turned thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee?

... يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ...  

Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him.

... وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا ﴿٦٠﴾

But Satan's wish is to lead them astray far away (from the Right).

C581. The immediate reference was to the Hypocrites (Munafiqin) of Madinah but the words are general, and the evil of hypocrisy has to be dealt with in all ages.

The type of these men is what is called Mr. Facing-both-ways in Bunyan's "Pilgrim's Progress."

Such men declare that they are always with the Right, but calmly intrigue with Evil and Injustice, and even make Injustice their judge if their personal interests are served in that way.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ...   

61.  When it is said to them: "Come to what Allah hath revealed, and to the Messenger":

... رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا ﴿٦١﴾

thou seest the Hypocrites avert their faces from thee in disgust.

فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ...  

62.  How then, when they are seized by misfortune, because of the deeds which their hands have sent forth?

... ثُمَّ جَآؤُوكَ يَحْلِفُونَ بِاللّهِ إِنْ أَرَدْنَا إِلاَّ إِحْسَانًا وَتَوْفِيقًا ﴿٦٢﴾

Then they come to thee, swearing by Allah: "We meant no more than goodwill and conciliation!"

أُولَـئِكَ الَّذِينَ يَعْلَمُ اللّهُ مَا فِي قُلُوبِهِمْ ...  

63.  Those men, Allah knows what is in their hearts;

... فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلاً بَلِيغًا﴿٦٣﴾

so keep clear of them,

but admonish them, and speak to them a word to reach their very souls.

C582. How should hypocrites be treated?

To take them into your confidence would of course be foolish. To wage unrelenting war against them may destroy the hope of reforming them and purging them of their hypocrisy.

The Prophet of Allah keeps clear of their wiles, but at the same time, does not hesitate to show them the error of their ways, nor to put in a word in season, to penetrate their hearts and win them back to Allah.

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ...   

64.  We sent not a Messenger, but to be obeyed, in accordance with the will of Allah.

... وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ ...

If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them,

... لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا ﴿٦٤﴾

they would have found Allah indeed Oft-Returning, Most Merciful.

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ...  

65.  But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them,

... ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا ﴿٦٥﴾

and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.

C583. The test of true Faith is not mere lip profession, but bringing all our doubts and disputes to the one in whom we profess faith.

Further, when a decision is given we are not only to accept it. but find in our inmost souls no difficulty and no resistance, but on the contrary a joyful acceptance springing from the conviction of our own faith.

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم ...

66.  If We had ordered them to sacrifice their lives or to leave their homes,

... مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ...  

very few of them would have done it:

C584. The highest in faith willingly sacrifice their lives, their homes. and all that they hold dearest, in the cause of Allah.

Those whose faith is not so strong are expected at least to do what a loyal member of any society does, submit his doubts and disputes to the head of the society and cheerfully accept his decision and submit to it,

The contrast is between the Hypocrites who will not even do this, and the really devoted men and women who would voluntarily sacrifice their lives.

... وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا ﴿٦٦﴾

but if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith).

وَإِذاً لَّآتَيْنَاهُم مِّن لَّدُنَّـا أَجْراً عَظِيمًا ﴿٦٧﴾

67.  And We should then have given them from Our Presence a great reward.

وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا ﴿٦٨﴾

68.  And We should have shown them the Straight Way.

C585. Four advantages of obedience to Allah are mentioned, in the order in which they will appeal to the beginner in faith:

1.     his own benefit ("best for them"):

2.     strengthening of his faith, as he becomes more and more at home in the world of faith:

3.     reward from Allah's own Presence, such intense conviction that no further arguments are needed:

4.     the Straight Way, in which there is no doubt or difficulty whatever in our practical conduct.

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم ...  

69.  All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah,

... مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ ...

of the Prophets (who teach), the sincere (lovers of truth), the witnesses (who testify), and the righteous (who do good):

... وَحَسُنَ أُولَـئِكَ رَفِيقًا ﴿٦٩﴾

ah! what a beautiful fellowship!

C586. A passage of the deepest devotional meaning. Even the humblest man who accepts Faith and does good becomes an accepted member of a great and beautiful company in the Hereafter. It is a company which lives perpetually in the sunshine of Allah's Grace. (This passage partly illustrates 1:5).

It is a glorious hierarchy, of which four grades are specified:

1.     The highest is that of the Prophets or Apostles, who get plenary inspiration from Allah, and who teach mankind by example and precept. That rank in Islam is held by Muhammad Al-Mustafa.

2.     The next are those whose badge is sincerity and truth: they love and support the truth with their person, their means, their influence, and all that is theirs.

That rank was held by the special Companions of Muhammad, among whom the type was that of Hadhrat Abu Bakr Siddiq.

3.     The next are the noble army of Witnesses, who testify to the truth.

The testimony may be by martyrdom, Or

it may be by the tongue of the true Preacher or

the pen of the devoted schola