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This obviously relates to women who are divorced without any legal fault on their part. The amount of alimony - payable unless and until they remarry - has been left unspecified since it must depend on the husband's financial circumstances and on the social conditions of the time.
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After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who - obviously under a hostile attack - "forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad 'Abduh does in Manar II. 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses {246-251}.
They fled in the wake of a plague or an enemy attack.
We now return to the subject of Jihad, which we left at n. 214-216. We are to be under no illusion about it. If we are not prepared to fight for our faith, with our lives and all our resources, both our lives and our resources will be wiped out by our enemies. As to life, God gave it, and a coward is not likely to save it. It has happened again and again in history that men who tamely submitted to be driven from their homes although they were more numerous than their enemies had the sentence of death pronounced on them for their cowardice, and they deserved it. But God gives further and further chances in His mercy. This is a lesson to every generation. The Commentators differ as to the exact episode referred to, but the wording is perfectly general, and so is the lesson to be learnt from it.
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I.e., in a just war in self-defence against oppression or unprovoked aggression (cf. {2:190-194}).
For God's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated: "God heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them from men or even from ourselves. See ii. 216, n. 236.
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I.e., by sacrificing one's life in, or devoting it to, His cause.
Spending in the cause of God is called metaphorically "a beautiful loan". It is excellent in many ways: (1) it shows a beautiful spirit of self-denial; (2) in other loans there may be a doubt as to the safety of your capital or any return thereon; here you give in the Lord of All, in Whose hands are the keys of want or plenty; giving you may have manifold blessings, and withholding you may even lose what you have. If we remember that our goal is God, can we turn away from His cause?
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The prophet referred to here is Samuel (cf. Old Testament, I Samuel viii ff.).
Obviously a reference to the many invasions of their homelands by their perennial enemies, the Philistines, Amorites, Amalekites and other Semitic and non-Semitic tribes living in and around Palestine; and, by implication, a reminder to believers of all times that "fighting in God's cause" (as defined in the Qur'an) is an act of faith.
The next generation after Moses and Aaron was ruled by Joshua, who crossed the Jordan and settled the tribes in Palestine. His rule lasted for 25 years, after which there was a period of 320 years when the Israelites had a chequered history. They were not united among themselves, and suffered many reverses at the hands of the Midianites, Amalekites and other tribes of Palestine. They frequently lapsed into idolatry and deserted the worship of the true God. From time to time a leader appeared among them who assumed dictatorial powers. Acting under a sort of theocratic commission from God, he pointed out their backsliding, re-united them under His banner, and restored, from time to time and place to place, the power of Israel. These dictators are called Judges in the English translation of the Old Testament. The last of their line was Samuel, who marks the transition towards the line of Kings on the one hand and of the later Prophets on the other. He may be dated approximately about the 11th century B.C.
This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines had made a great attack and defeated Israel with great slaughter. The Israelites, instead of relying on Faith and their own valour and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the enemy captured it, carried it away, and retained it for seven months. The Israelites forgot that wickedness cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found that the Ark brought nothing but misfortune for themselves, and were glad to abondon it. It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I. Samuel, vii. 2. Meanwhile the people pressed Samuel to appoint them a king. They thought that a king would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in the cause of God.
Samuel knew as a Prophet that the people were fickle and only wanted to cover their own want of union and true spirit by asking for a king. They replied with spirit in words, but when it came to action, they failed. They hid themselves in caves and rocks, or ran away, and even those who remained "followed him trembling": I. Samuel, xiii 6-7.
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Lit., "to them" - but the next sentence shows that the elders were thus addressed by Samuel.
An allusion to the Qur'anic doctrine that all dominion and all that may be "owned" by man belongs to God alone, and that man holds it only in trust from Him.
Ṭalûṭ.
Talut is the Arabic name for Saul, who was tall and handsome, but belonged to the tribe of Bejamin, the smallest tribe in Israel. His worldly belongings were slender, and it was when he went out to search for some asses which had been lost from his father's house that he met Samuel and was anointed king by him. The people's fickleness appeared immediately he was named. They raised all sorts of petty objections to him. The chief consideration in their minds was selfishness: each one wanted to be leader and king himself, instead of desiring sincerely the good of the people as a whole, as a leader should do.
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Lit., "that there will come to you the heart". The word tabut - here rendered as "heart" - has been conventionally interpreted as denoting the Ark of the Covenant mentioned in the Old Testament, which is said to have been a highly-ornamented chest or box. The explanations offered by most of the commentators who adopt the latter meaning are very contradictory, and seem to be based on Talmudic legends woven around that "ark". However, several authorities of the highest standing attribute to tabut the meaning of "bosom" or "heart" as well: thus, Baydawi in one of the alternatives offered in his commentary on this verse, as well as Zamakhshari in his Asas (though not in the Kashshaf), Ibn al-Athir in the Nihayah, Raghib, and Taj al-'Arus (the latter four in the article tabata); see also Lane I, 321, and IV, 1394 (art. sakinah). If we take this to be the meaning of tabut in the above context, it would be an allusion to the Israelites' coming change of heart (a change already indicated, in general terms, in verse {243} above). In view of the subsequent mention of the "inner peace" in the tabut, its rendering as "heart" is definitely more appropriate than "ark".
Lit., "and the remainder of that which the House (al) of Moses and the House of Aaron left behind, borne by the angels". The expression "borne by the angels" or "angel-borne" is an allusion to the God-inspired nature of the spiritual heritage left by those two prophets; while the "remainder" (baqiyyah) denotes that which is "lasting" or "enduring" in that heritage.
Reassurance refers to the Torah.
i.e., the staff of Moses and fragments of the Tablets.
Ark of the Covenant: Tabut: a chest of acacia wood covered and lined with pure gold, about 6ft x 3ft x 3ft. See Exod xxv. 10-22. It was to contain the "testimony of God", or the Ten Commandments engraved on stone, with relics of Moses and Aaron. Its Gold lid was to be the "Mercy Seat" with two cherubims of beaten gold, with wings oustretched. This was a sacred possession to Israel. It was lost to the enemy in the early part of Samuel's ministry; see n. 278 to ii. 246; when it came back, it remained in a village for twenty years and was apparently taken to the capital when kingship was instituted. It thus became a symbol of unity and authority.
Security: sakina-safety, tranquility, peace. Later Jewish writings use the same word for a symbol of God's Glory in the Tabernacle or tent in which the Ark was kept, or in the Temple when it was built by Solomon.
Carried by angels: these words refer to the Tabut or Ark, the cherubims with outstretched wings on the lid may well be supposed to carry the security or peace which the Ark symbolised.
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Lit., "excepting him". The symbolic implication is that faith - and, thus, belief in the justice of one's cause - has no value unless it is accompanied by heightened self-discipline and disregard of one's material interests.
A Commander is hampered by a large force if it is not in perfect discipline and does not whole-heartedly believe in its Commander. He must get rid of all the doubtful ones, as did Gideon before Saul, and Henry V. in Shakespeare's story long afterwards. Saul used the same test as Gideon; he gave a certain order when crossing a stream; the greater part disobeyed, and were sent back. Gideon's story will be found in Judges, vii. 2-7.
Even in the small band that remained faithful, there were some who were appalled by the number of the enemy when they met him face to face, and saw the size and strength of the enemy Commander, the giant Goliath (Jalut). But there was a very small band who were determined to face all odds because they had perfect confidence in God and in the cause for which they were fighting. They were for making a firm stand and seeking God's help. Of that number was David; see next note.
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Lit., "were it not that God repels some people by means of others": an elliptic reference to God's enabling people to defend themselves against aggression or oppression. {Exactly the same phrase occurs in 22:40 , which deals with fighting in self-defence}.
Carried by angels: these words refer to the Tabut or Ark, the cherubims with outstretched wings on the lid may well be supposed to carry the security or peace which the Ark symbolised.
Note how the whole story is compressed into a few words as regards narration, but its spiritual lessons are dwelt upon from many points of view. The Old Testament is mainly interested in the narrative, which is full of detail, but says little about the universal truths of which every true story is a parable. The Qur-an assumes the story, but tells the parable.
David was not only a shepherd, a warrior, a king, a wise man, and a prophet, but was also endowed with the gifts of poetry and music. His Psalms (sabur) are still extant.
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This appears to be an allusion to Muhammad inasmuch as he was the Last Prophet and the bearer of a universal message applicable to all people and to all times. By "such as were spoken to by God" Moses is meant (see the last sentence of 4:164 ).
The mention, in this context, of Jesus by name is intended to stress the fact of his having been a prophet, and to refute the claims of those who deify him. For an explanation of the term ruh al-qudus (rendered by me as "holy inspiration"), see note [71] on verse {87} of this surah.
Once again - as in verse {213} above - the Qur'an alludes to the inevitability of dissension among human beings: in other words, it is the will of God that their way to the truth should be marked by conflicts and trial by error.
Those messengers mentioned earlier in this sûrah (see verse 136).
i.e., Gabriel.
Different gifts and different modes of procedure are prescribed to God's Apostles in different ages, and perhaps their degrees are different though it is not for us mortals, with our imperfect knowledge to make any difference between one and another of God's Apostles (ii. 136). As this winds up the argument about fighting, three illustrations are given from the past, how it affected God's Messengers. To Moses God spoke in clouds of glory; he led his men for forty years through the wilderness, mainly fighting against the unbelief of his own people; he organised them to fight with the sword for Palestine, but was raised to God's mercy before his enterprise ripened, and it fell to Joshua to carry out his plan. David, though a mere shepherd boy, was chosen by God. He overthrew the greatest warrior of his time, became a king, and waged successful wars, being also a prophet, a poet, and a musician. Jesus was "strengthened with the holy spirit": he was given no weapons to fight and his mission was of a more limited character. In Muhammad's mission these and other characters were combined. Gentler than Jesus, he organised on a vaster scale than Moses and from Medina he ruled and gave laws, and the Qur-an has a vaster scope than the Psalms of David.
Moses: see note above.
There is a two-fold sense: they were raised to high posts of honour, and they rose by degrees. I take the reference to be to David.
Cf. ii 87. See n. 401 to iii. 62.
If some power of choice was to be given to man, his selfishness inevitably caused divisions. It must not be supposed that it frustrates God's Plan. He carries it out as He will.
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I.e., the Day of Judgment. With this exhortation, the Qur'an returns to the subject of verse {245}: "Who is it that will offer up unto God a goodly loan?" We may, therefore, infer that the "spending in God's way" relates here to every kind of sacrifice in God's cause, and not merely to the spending of one's possessions.
This implies ransoming one’s self.
i.e., friendly connections.
Spend, i.e, give away in chartiy, or employ in good works, but do not hoard. Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom God has given the bounty. But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another. The bounties include mental and spiritual gifts as well as wealth and material gifts.
Cf. ii. 123 and ii. 48.
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Lit., "that which is between their hands and that which is behind them". The commentators give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and 'Ata' assume that "that which is between their hands" means "that which has happened to them in this world", while "that which is behind them" is an allusion to "that which will happen to them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite and say that "that which is between their hands" refers to the next world, "because they are going towards it", while "that which is behind them" means this world, "because they are leaving it behind" (Razi). Another explanation is "that which took place before them and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ("that which lies open between one's hands") is lost sight of: namely, that which is evident, or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate.
Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this as "His sovereignty" or "His dominion", while others take it to mean "His knowledge" (see Muhammad 'Abduh in Manar III, 33); Razi inclines to the view that this word denotes God's majesty and indescribable, eternal glory.
The Arabic word kursi can either mean seat or knowledge. There are some narrations attributed to Prophet Muḥammad (ﷺ) that describe Allah’s Throne (’Arsh) as being greater than His Kursi.
According to Muslim belief, this is the greatest verse in the Quran.
This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words.
After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan.
Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things."
A life of activity that is imperfect or relative would not only need rest for carrying on its own activities, but would be in need of double rest when it has to look after and guard, or cherish, or help other activities. In contrast with this is the Absolute Life, which is free from any such need or contingency. For it is supreme above anything that we can conceive.
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The term din denotes both the contents of and the compliance with a morally binding law; consequently, it signifies "religion" in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications, as well as to man's attitude towards the object of his worship, thus comprising also the concept of "faith". The rendering of din as "religion", "faith", "religious law" or "moral law" (see note [3] on 109:6 ) depends on the context in which this term is used. On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha'), without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword".
At-taghut denotes, primarily, anything that is worshipped instead of God and, thus, all that may turn man away from God and lead him to evil. It has both a singular and a plural significance (Razi) and is, therefore, best rendered as "the powers of evil".
This verse was revealed when some new Muslims tried to force their Jewish and Christian children to convert to Islam after the Prophet’s emigration (Hijrah) to Medina. The verse prohibits forced conversion.
Compulsion is incompatible with religion; because 1) religion depends upon faith and will, and these would be meaningless if induced by force; 2) Truth and Error have been so clearly shown up by the mercy of God that there should be no doubt in the minds of any persons of goodwill as to the fundamentals of faith; 3) Allah's protection is continuous and His Plan is always to lead us from the depths of darkness into the clearest light.
‘Tagut’ here means; anything worshipped beside Allah.
Hand-hold: something which the hands can grasp for safety in a moment of danger. It may be a loop or a handle, or anchor. If it is without flaw, so that there is no danger of breaking, our safety is absolutely assured so long as we hold fast to it. Our safety then depends on our own will and faith; God's help and protection will always be unfailing if we hold firmly to God and trust in Him.
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According to Muhammad 'Abduh, the wrong (zulm) referred to here consists in "one's deliberately turning away from the light [of guidance] provided by God" (Manar III, 47).
The three verses 258-260 have been the subject of much controversy as to the exact meaning to be attached to the incidents and the precise persons alluded to, whose names are not mentioned. M.M.A's learned notes give some indication of the points at issue. In such matters, where the Qur-an has given no names and the Holy Apostle has himself given no indication, it seems to me useless to speculate, and still worse to put forward positive opinions. In questions of learning, speculations are often interesting. But it seems to me that the meaning of the Qur-an is so wide and universal that we are in danger of missing the real and eternal meaning if we go on disputing about minor points. All three incidents are such as may happen again and again in any prophet's lifetime, and be seen in impersonal vision at any time. Here they are connected with Mustafa's vision as shown by the opening words of verse 258.
The first point illustrated is the pride of power, and the impotence of human power as against God's power. The person who disputed with Abraham may have been Nimrod or some ruler in Babylonia, or indeed elsewhere. I name Babylonia as it was the original home of Abraham (Ur of the Chaldees), and Babylon prided herself on her arts and sciences in the ancient world. Science can do many wonderful things; it could then; it can now. But the mystery of Life baffled science then, as it continues to baffle science now, after many centuries of progress. Abraham had faith and referred back everything to the true Cause of Causes. A sceptical ruler might jestingly say: "I have the power of life and death". A man of science might say: "We have investigated the laws of life and death." Different kinds of powers lie in the hands of kings and men of knowledge. The claim in both cases is true in a very limited sense. But Abraham confounded the claimer by going back to fundamentals. "If you had the ultimate power, why could you not make the sun rise from the West?"
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Lit., "Or like him". The words interpolated by me between brackets are based on Zamakhshari's interpretation of this passage, which connects with the opening of the preceding verse.
The story told in this verse is obviously a parable meant to illustrate God's power to bring the dead back to life: and, thus, it is significantly placed between Abraham's words in verse {258}, "My Sustainer is He who grants life and deals death", and his subsequent request, in verse {260}, to be shown how God resurrects the dead. The speculations of some of the earlier commentators as to the "identity" of the man and the town mentioned in this story are without any substance, and may have been influenced by Talmudic legends.
Sc., "and observe that it is alive": thus pointing out that God has the power to grant life indefinitely, as well as to resurrect the dead.
The Qur'an frequently points to the ever-recurring miracle of birth, preceded by the gradual evolution of the embryo in its mother's womb, as a visible sign of God's power to create - and therefore also to re-create - life.
Bringing the donkey back to life.
This incident is referred variously (1) to Ezekiel's vision of dry bones (Ezekiel, xxxvii. 1-10, (2) to Nehemiah's visit to Jerusalem in ruins after the Captivity, and to its re-building (Hehemiah, i. 12-20): and (3) to Uzair, or Ezra, or Esdras, the scribe, priest, and reformer, who was sent by the Persian King after the Captivity to Jerusalem, and about whom there are many Jewish legends. As to (1), there are only four words in this verse about bones. As to (2) and (3), there is nothing specific to connect this verse with either. The wording is perfectly general, and we must understand it as general. I think it does refer not only to individual, but to national, death, and resurrection.
A man is in despair when he sees the destruction of a whole people, city, or civilization. But God can cause resurrection, as He has done many times in history, and as He will do at the final Resurrection. Time is nothing before God. The doubter thinks that he has been dead or "tarried thus" a day or less when the period has been a century. On the other hand, the food and drink which he left behind is intact, and as fresh as it was when he left it. But the donkey is not only dead, but nothing but bones is left of it. And before the man's eyes, the bones are reunited, clothed with flesh and blood, and restored to life. Moral: (1) Time is nothing to God; (2) It affects different things in different ways; (3) The keys of life and death are in God's hands; (4) Man's power is nothing; his faith should be in God.
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Lit., "make them incline towards thee" (Zamakhshari; see also Lane IV, 1744).
My rendering of the above parable is based on the primary meaning of the imperative surhunna ilayka ("make them incline towards thee", i.e., "teach them to obey thee"). The moral of this story has been pointed out convincingly by the famous commentator Abu Muslim (as quoted by Razi): "If man is able - as he undoubtedly is - to train birds in such a way as to make them obey his call, then it is obvious that God, whose will all things obey, can call life into being by simply decreeing, 'Be!'"
Verse 258, we saw, illustrated by God's power over Life and Death, contrasted with man's vain boasts or imaginings. Verse 259 illustrated how Time is immaterial to God's working; things, individuals and nations are subject to laws of life and death, which are under God's complete control, however much we may be misled by appearances. Now in Verse 200 we are shown the power of wisdom and love: if man can tame birds so that they know him and fly to him, how much more will God's creatures obey His call at the Resurrection?
Abraham had complete faith in God's power, but he wanted, with God's permission, to give an explanation of that faith to his own heart and mind. Where I have translated "satisfy my own understanding", the literal translation would be "satisfy my own heart".
A portion of them: Juz-an. The received Commentators understand this to mean that the birds were to be cut up and pieces of them were to be put on the hills. The cutting up or killing is not mentioned, but they say that it is implied by an ellipsis, as the question is how God gives life to the dead. Of the modern Muslim Commentators, M.P. is non-committal, but H.G.S. and M.M.A. understand that the birds were not killed, but that a "portion" here means a unit, single birds were placed on the hills, and they flew to the one who tamed them. This last view commends itself to me, as the cutting up of the birds to pieces is nowhere mentioned, unless we understand the word for "Taming" in an unusual and almost impossible sense.
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