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Lit., "God's blessing".
The Israelites under Moses were shown God's glory and many clear Signs and yet they went after their own ways, and preferred their own whims and fancies. So do people in all ages. But let them not deceive themselves. God's justice is sure, and when it comes, it will be strict and unmistakable to those who reject His grace.
Cf. ii. 196 (end) where the question was of those who do not fear God. Here the question is of those who reject God's Signs.
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Lit., "has been made beauteous".
I.e., He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners.
God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed.
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By using the expression ummah wahidah ("one single community") to describe the original state of mankind, the Qur'an does not propound, as might appear at first glance, the idea of a mythical "golden age" obtaining at the dawn of man's history. What is alluded to in this verse is no more than the relative homogeneity of instinctive perceptions and inclinations characteristic of man's primitive mentality and the primitive social order in which he lived in those early days. Since that homogeneity was based on a lack of intellectual and emotional differentiation rather than on a conscious agreement among the members of human society, it was bound to disintegrate in the measure of man's subsequent development. As his thought-life became more and more complex, his emotional capacity and his individual needs, too, became more differentiated, conflicts of views and interests came to the fore, and mankind ceased to be "one single community" as regards their outlook on life and their moral valuations: and it was at this stage that divine guidance became necessary. (It is to be borne in mind that the term al-kitab refers here - as in many other places in the Qur'an - not to any particular scripture but to divine revelation as such.) This interpretation of the above Qur'anic passage is supported by the fact that the famous Companion 'Abd Allah ibn Mas'ud used to read it thus: "All mankind were once one single community, and then they began to differ (fakhtalafu) - whereupon God raised up...", etc. Although the word fakhtalafu interpolated here by Ibn Mas'ud does not appear in the generally-accepted text of the Qur'an, almost all of the authorities are of the opinion that it is implied in the context.
Or: "God guides whomever He wills onto a straight way." As is made clear in the second part of verse {253} of this surah, man's proneness to intellectual dissension is not an accident of history but an integral, God-willed aspect of human nature as such: and it is this natural circumstance to which the words "by His leave" allude. For an explanation of the phrase "out of mutual jealousy", see 23:53 and the corresponding note [30].
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Lit., "while yet there has not come to you the like of [what has come to] those who passed away before you". This passage connects with the words, "God guides onto a straight way him that wills [to be guided]", which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss: it must be complemented by readiness to sacrifice and spiritual purification through suffering.
The preceding reference to "those who passed away before you" makes it obvious that the term "the apostle" is used here in a generic sense, applying to all the apostles (Manar II, 301).
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Three questions arise in charity: (1) What shall we give? (2) to whom shall we give? and (3) how shall we give? The answer is here. Give anything that is good, useful, helpful, valuable. It may be property or money; it may be a helping hand; it may be advice; it may be a kind word; "whatever ye do that is good" is charity. On the other hand, if you throw away what is useless, there is no charity in it. Or if you give something with a harmful intent, e.g., a sword to a madman, or a drug or sweets or even money to someone whom you want to entrap or corrupt, it is no charity but a gift of damnation. To whom should you give? It may be tempting to earn the world's praise by a gift that will be talked about, but are you meeting the needs of those who have the first claim on you? If you are not, you are like a person who defrauds creditors: it is no charity. Every gift is judged by its unselfish character: the degree of need or claim is a factor which you should consider; if you disregard it, there is something selfish behind it. How should it be given? As in the sight of God; thus shuts out all pretence, show, and insincerity.
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Insofar as it relates to fighting, this verse must be read in conjunction with {2:190-193} and 22:39 : but it expresses, in addition, a general truth applicable to many situations.
To fight in the cause of Truth is one of the highest forms of charity. What can you offer that is more precious than your own life? But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. If you offer your life to the righteous Iman, who is only guided by God, you are an unselfish here. God knows the value of things better than you do.
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For an explanation of the "sacred months", see note [171] above.
The pagans of Mecca.
See footnote for 2:194.
Persecuting Muslims to abandon their faith.
While many traditional scholars maintain that apostates are to be first invited to re-enter the fold of Islam then executed if the invitation is turned down, some traditional and modern scholars (like Sufyân Ath-Thawri, the late Grand Imâm of Al-Azhar Sheikh Maḥmûd Shaltût, and Dr. Jamal Badawi) are of the opinion that the Quran (2:256) guarantees freedom of religion and (2:217) promises no worldly punishment for leaving Islam. It is reported in a ḥadîth collected by Imâm Muslim that a man came to the Prophet (ﷺ) in Medina and retracted the allegiance he had pledged to him (ﷺ)—leaving Islam. The Prophet (ﷺ) did not punish the man. The narrations that command the killing of apostates refer only to those who fight against Muslims—so they are killed for treason, not for apostasy. Other aḥâdîth are meant to deter those who conspired to accept Islam then leave it soon after only to shake the faith of early Muslims, as mentioned in 3:72.
Prohibited Month: See ii. 194, n. 209.
The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islam and his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to take up arms in self-defence. Then they were twitted with breach of the custom about Prohibited Months, though they were driven to fight during that period against their own feeling in self defence. But their enemies not only forced them to engage in actual warfare, but interfered with their conscience, persecuted them and their families, openly insulted and denied God, kept out the Muslim Arabs from the Sacred Mosque, and exiled them. Such violence and intolerance are deservedly called worse than slaughter.
Cf. ii. 191, 193, where a similar phrase occurs. Fitna - trial, temptation, as in ii. 102; or tumult, sedition, oppression, as here; M.M.A., H.G.S., and M.P. translate "persecution" in this passage, which is also legitimate, seeing that persecution is the suppression of some opinion by violence, force, or threats.
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The expression alladhina hajaru (lit., "those who have forsaken their homelands") denotes, primarily, the early Meccan Muslims who migrated at the Prophet's bidding to Medina - which was then called Yathrib - in order to be able to live in freedom and in accordance with the dictates of Islam. After the conquest of Mecca by the Muslims in the year 8 H., this exodus (hijrah) from Mecca to Medina ceased to be a religious obligation. Ever since the earliest days of Islam, however, the term hijrah has had a spiritual connotation as well - namely, a "forsaking of the domain of evil" and turning towards God: and since this spiritual connotation applies both to the historical muhajirun ("emigrants") of early Islam and to all believers of later times who forsake all that is sinful and "migrate unto God", I am using this expression frequently.
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Lit., "sin", or anything that is conducive to sinning. As some of the classical commentators (e.g., Razi) point out, the term ithm is used in this verse as the antithesis of manafi' ("benefits"); it can, therefore, be suitably rendered as "evil".
Lit., "their evil is greater than their benefit". For a clear-cut prohibition of intoxicants and games of chance, see {5:90-91} and the corresponding notes.
See footnote for 4:43.
Wine: Khamr: literally understood to mean the fermented juice of the grape; applied by analogy to all fermented liquor, and by further analogy to any intoxicating liquor or drug. There may possible be some benefit in it, but the harm is greater than the benefit, especially if we look at it from a social as well as an individual point of view.
Gambling: maisir: literally, a means of getting something too easily, getting a profit without working for it; hence gambling. That is the principle on which gambling is prohibited. The form must familiar to the Arabs was gambling by casting lots by means of arrows, on the principle of a lottery: the arrows were marked, and served the same purpose as a modern lottery ticket. Something e.g., the carcase of a slaughtered animal, was divided into unequal parts. The marked arrows were drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes, which were big or small. Whether you got a big share or a small share, or nothing, depended on pure luck, unless that was fraud also on the part of some persons concerned. The principle on which the objection is based is: that, even if there is no fraud, you gain what you have not earned, or lose on a mere chance. Dice and wagering are rightly held to be within the definition of gambling. But insurance is not gambling, when conducted on business principles. Here the basis for calculation is statistics on a large scale, from which mere chance is eliminated. The insurers themselves pay premia in proportion to risks, exactly and statistically calculated.
Hoarding is no use either to ourselves, or to any one else. We should use the wealth we need; any superfluities we must spend in good works or in charity.
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The implication is that if one shares the life of an orphan in his charge, one is permitted to benefit by such an association - for instance, through a business partnership - provided this does not damage the orphan's interests in any way.
I.e., "by putting you under an obligation to care for the orphans, and at the same time prohibiting you from sharing their life" (see preceding note).
Literal translation, “They are your brothers.”
By not allowing partnership between you and orphans.
Gambling and intemperance are social as ell as individual sins. They may ruin us in our ordinary every-day worldly life, as well as our spiritual future. In case it is suggested that there is no harm in a little indulgence, we are asked to think over all its aspects, social and individual, - worldly and spiritual.
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Although the majority of the commentators attribute to the term amah, occurring in this context, its usual connotation of "slave-girl", some of them are of the opinion that it stands here for "God's bondwoman". Thus, Zamakhshari explains the words amah mu'minah (lit., "a believing bondwoman") as denoting "any believing woman, whether she be free or slave; and this applies to [the expression] 'believing bondman' as well: for all human beings are God's bondmen and bondwomen". My rendering of the above passage is based on this eminently plausible interpretation.
lit., “by His permission.”
Marriage is a most intimate communion, and the mystery of sex finds its highest fulfilment when intimate spiritual harmony is combined with the physical link. If religion is at all a real influence in life to both parties or to either party, a difference in this vital matter must affect the lives of both more profoundly than differences of birth, race, language, or position in life. It is therefore only right that the parties to be married should have the same spiritual outlook. If two person love each other, their outlook in the highest things of life must be the same. Note that religion is not here a mere label or a matter of custom or birth. The two persons may have been born in different religions, but if, by their mutual influence, they come to see the truth in the same way, they must openly accept the same rites and the same social brotherhood. Otherwise the position will become impossible individually and socially.
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This is one of the many references in the Qur'an to the positive, God-ordained nature of sexuality.
I.e., if they have transgressed against the above restriction.
Do not have intercourse with them until their menstruation is over and they have taken a full bath.
Azan: hurt, pollution. Both aspects must be remembered. Physical cleanliness and purity make for health, bodily and spiritual. But the matter should be looked at from the woman's point of view as well as the man's. To her there is danger of hurt, and she should have every consideration. In the animal world, instinct is a guide which is obeyed. Man should in this respect be better: he is often worse.
Haithu: A comprehensive word referring to manner, time, or place. The most delicate matters are here referred to in the most discreet and yet helpful terms. In sex morality, manner, time, and place are all important: and the highest standards are set by social laws, by our own refined instinct of mutual consideration, and above all, by the light shed by the highest Teachers form the wisdom which they receive from our Maker, Who loves purity and cleanliness in all things.
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In other words, a spiritual relationship between man and woman is postulated as the indispensable basis of sexual relations.
Ḥarth means “farmland”—the husband being like a farmer, the wife like productive land, and children like seeds—a metaphor for fertility and growth.
It is permissible to have intimate relations in any position, however anal sex is impermissible. Vaginal penetration during monthly cycles, or while bleeding persists after childbirth, up to forty days, is also not permitted.
This can either imply “sending forth good deeds that will be rewarded in the next life” or—according to some interpretations—“engaging in foreplay with one’s spouse before intercourse.”
Sex is not a thing to be ashamed of, or to be treated lightly, or to be indulged to excess. It is as solemn a fact as any in life. It is compared to a husbandman's tilth; it is a serious affair to him; he sows the seed in order to reap the harvest. But he chooses his own time and mode of cultivation. He does not sow out of season nor cultivate in a manner which will injure or exhaust the soul. He is wise and considerate and does not run riot. Coming from the simile to human beings, every kind of mutual consideration is required, but above all, we must remember that even in these matters there is a spiritual aspect. We must never forget our souls, and that we are responsible to God.
Our highest spiritual ambition should be the hope of meeting God. To uphold such a hope is to give glad tidings to people of faith. It would only be unrepentant sinners who would fear the meeting. Note how the most sensuous matters are discussed frankly, and immediately taken up into the loftiest regions of spiritual upliftment.
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Lit., "do not make God, because of your oaths...", etc. As can be seen from verse {226}, this injunction refers primarily to oaths relating to divorce but is, nevertheless, general in its import. Thus, there are several authentic Traditions to the effect that the Prophet Muhammad said: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations). As regards the method of atonement, see 5:89 .
The Arabs had many special kinds of oaths, for each of which they had a special name in their language. Some of them related to sex matters, and caused misunderstanding, alienation, division, or separation between husband and wife. This and the following three verses refer to them. In ii. 224 we are first of all told in perfectly general terms that we are not to make an oath in the name of God an excuse for not doing the right thing when it is pointed out to us, or for refraining from doing something which will bring people together. If we were swayed by anger or passion or mere caprice, God knows our inmost hearts, and right conduct and not obstinacy or quibbling is what He demands from us.
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It has been held that thoughtless oaths, if there is no intention behind them, can be expiated by an act of charity.
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