அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி * - மொழிபெயர்ப்பு அட்டவணை
An-Nisā’
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ وَخَلَقَ مِنۡهَا زَوۡجَهَا وَبَثَّ مِنۡهُمَا رِجَالٗا كَثِيرٗا وَنِسَآءٗۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِي تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبٗا
(1) O people, be Mindful of your Lord, Who created you from a single soul and from it He created its mate[783], and from both of them He dispersed scores of men and women[784]; be Mindful of Allah, by Whom you appeal to each other[785] and ˹honour˺ the wombs[786]—verily Allah is Watchful over you.
[783] Adam, the single soul, and Eve its mate (q) (cf. 8: 98; 9: 189; al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That all people are the offspring of the same parents provides all the more reason for them to show leniency and compassion towards each other (cf. al-Rāzī).
[784] “Among His signs is that He created you from dust. Then, behold, you are human beings ranging far and wide” (30:20).
[785] Knowing how great God is in the heart of the entreated, the addresser would say: “I implore you by Allah (as’aluka bi Allāh) to do this or that”. The God Who is glorified in this way should also be heeded with equal homage (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Alternatively, it means: “By Whom you ˹solemnly˺ bind each other ˹in your dealings and transactions”˺. (Cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā: 32: 113)
[786] al-Arḥām, lit. the wombs, metonymically means relations of kinship. These relations are to be surrounded with care. They are to be safeguarded not severed. People’s rights, especially those of kith and kin, are to be honoured as much as God’s own rights (cf. Ibn Kathīr, al-Saʿdī), and hence why they are mentioned in conjunction with honouring the Almighty’s Name.
[784] “Among His signs is that He created you from dust. Then, behold, you are human beings ranging far and wide” (30:20).
[785] Knowing how great God is in the heart of the entreated, the addresser would say: “I implore you by Allah (as’aluka bi Allāh) to do this or that”. The God Who is glorified in this way should also be heeded with equal homage (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Alternatively, it means: “By Whom you ˹solemnly˺ bind each other ˹in your dealings and transactions”˺. (Cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā: 32: 113)
[786] al-Arḥām, lit. the wombs, metonymically means relations of kinship. These relations are to be surrounded with care. They are to be safeguarded not severed. People’s rights, especially those of kith and kin, are to be honoured as much as God’s own rights (cf. Ibn Kathīr, al-Saʿdī), and hence why they are mentioned in conjunction with honouring the Almighty’s Name.
அரபு விரிவுரைகள்:
وَءَاتُواْ ٱلۡيَتَٰمَىٰٓ أَمۡوَٰلَهُمۡۖ وَلَا تَتَبَدَّلُواْ ٱلۡخَبِيثَ بِٱلطَّيِّبِۖ وَلَا تَأۡكُلُوٓاْ أَمۡوَٰلَهُمۡ إِلَىٰٓ أَمۡوَٰلِكُمۡۚ إِنَّهُۥ كَانَ حُوبٗا كَبِيرٗا
(2) ˹Guardians!˺ Give out to the orphans their money, do not exchange the bad for the good[787], and do not devour their money along with yours—indeed this is a heinous sin.
[787] Do not choose the most valuable property belonging to the orphans under your care and confiscate it as your own, leaving the less worthy of it to them. (al-Ṭabarī, al-Saʿdī)
அரபு விரிவுரைகள்:
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِي ٱلۡيَتَٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَٰثَ وَرُبَٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٰحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۚ ذَٰلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
(3) If you fear you will not be fair to ˹your˺ orphan ˹prospective wives˺[788], then marry ˹instead˺ whoever you like of women: two, three and four. But if you fear that you will not be fair ˹in your treatment of all your wives˺ then one ˹is enough˺ or those that your right hands possess[789]—this is prescribed lest you commit injustice.
[788] ʿĀ’ishah (i) said that: “This aya came down regarding any man under whom there is an orphan girl for whom he is both guardian and inheritor, while she has money and with no one to argue in her favour. This guardian is enjoined not to marry her for her money, nor is he to beat or molest her in the process. In this respect, Allah says: “Should you fear that you would not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women”. That is, He, the Almighty, is saying: “These I made lawful for you, and leave out those that you may be unfair to””. (Muslim: 3018; al-Bukhārī: 4573)
[789] The bondswomen that you own. (Ibn Kathīr, al-Saʿdī)
[789] The bondswomen that you own. (Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَلَا تُؤۡتُواْ ٱلسُّفَهَآءَ أَمۡوَٰلَكُمُ ٱلَّتِي جَعَلَ ٱللَّهُ لَكُمۡ قِيَٰمٗا وَٱرۡزُقُوهُمۡ فِيهَا وَٱكۡسُوهُمۡ وَقُولُواْ لَهُمۡ قَوۡلٗا مَّعۡرُوفٗا
(5) Do not hand over to the feeble-minded your money which Allah made as sustenance for you; ˹yet˺ spend on them from it, clothe them and speak to them gently.
அரபு விரிவுரைகள்:
وَٱبۡتَلُواْ ٱلۡيَتَٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُواْ ٱلنِّكَاحَ فَإِنۡ ءَانَسۡتُم مِّنۡهُمۡ رُشۡدٗا فَٱدۡفَعُوٓاْ إِلَيۡهِمۡ أَمۡوَٰلَهُمۡۖ وَلَا تَأۡكُلُوهَآ إِسۡرَافٗا وَبِدَارًا أَن يَكۡبَرُواْۚ وَمَن كَانَ غَنِيّٗا فَلۡيَسۡتَعۡفِفۡۖ وَمَن كَانَ فَقِيرٗا فَلۡيَأۡكُلۡ بِٱلۡمَعۡرُوفِۚ فَإِذَا دَفَعۡتُمۡ إِلَيۡهِمۡ أَمۡوَٰلَهُمۡ فَأَشۡهِدُواْ عَلَيۡهِمۡۚ وَكَفَىٰ بِٱللَّهِ حَسِيبٗا
(6) Test the orphans[790], so that when they reach maturity – if you perceive them discerning – give them their money. Do not hastily devour or squander it fearing that they should ˹in time˺ grow up. Whoever of you is well off, let him forbear ˹in dignity˺; whoever of you is needy let him eat off ˹of it˺ proportionately[791]. Should you hand over their money to them, let there be witnesses to bear this—Allah is sufficient as Reckoner.
[790] Take measure of those orphans over whom you are guardian so as to ascertain that they are discerning enough to be given their money and will not squander it due to lack of mental maturity. (al-Ṭabarī, al-Saʿdī)
[791] In proportion with what is socially agreed as enough to meet the poor guardian’s necessary need, without excess. (Ibn ʿĀshūr, Ibn ʿUthaymīn)
[791] In proportion with what is socially agreed as enough to meet the poor guardian’s necessary need, without excess. (Ibn ʿĀshūr, Ibn ʿUthaymīn)
அரபு விரிவுரைகள்:
لِّلرِّجَالِ نَصِيبٞ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ وَلِلنِّسَآءِ نَصِيبٞ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ مِمَّا قَلَّ مِنۡهُ أَوۡ كَثُرَۚ نَصِيبٗا مَّفۡرُوضٗا
(7) To men ˹rightly˺ belongs a share in the ˹inheritance˺ left behind by the parents and ˹bequeathing˺ relatives, and ˹like so˺ to women ˹rightly˺ belongs a share in the ˹inheritance˺ left behind by the parents and ˹near˺ relatives, be it large or small[792]—a share ordained ˹by Allah˺[793].
[792] No matter how small or large the bequeathed sum to the inheriting relatives might be, both males and females have their due rights in it (cf. al-Ṭabarī). This is a revocation of the practice that was common in Arabia before the advent of Islam, known as the age of ignorance when women and younger boys were barred from inheritance. This with the justification that they do not ride horses that need to be dearly cared for, provide for those in need of assistance, ward off enemies, nor give out of their money to dependents (cf. Ibn Kathīr, al-Jazā’irī).
[793] This ‘ordained share’ is detailed in Ayas 11-12 below.
[793] This ‘ordained share’ is detailed in Ayas 11-12 below.
அரபு விரிவுரைகள்:
وَإِذَا حَضَرَ ٱلۡقِسۡمَةَ أُوْلُواْ ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينُ فَٱرۡزُقُوهُم مِّنۡهُ وَقُولُواْ لَهُمۡ قَوۡلٗا مَّعۡرُوفٗا
(8) If, at the time of the division ˹of inheritance˺, ˹other˺ relatives[794], orphans and the needy attend, then give them some of it, and speak to them gently.
[794] Those relatives who have no lawful share in the inheritance. (Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَلۡيَخۡشَ ٱلَّذِينَ لَوۡ تَرَكُواْ مِنۡ خَلۡفِهِمۡ ذُرِّيَّةٗ ضِعَٰفًا خَافُواْ عَلَيۡهِمۡ فَلۡيَتَّقُواْ ٱللَّهَ وَلۡيَقُولُواْ قَوۡلٗا سَدِيدًا
(9) Let those who fear ˹future harm˺ for their helpless posterity when they leave them behind ˹as orphans after their death˺, be Mindful of Allah, and ˹only˺ say what is fair[795].
[795] In the same way as any parent seeks to ensure just treatment of their offspring after their death, any guardian of orphans will do well to remember this and treat those entrusted to them with care and kindness. (Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
அரபு விரிவுரைகள்:
إِنَّ ٱلَّذِينَ يَأۡكُلُونَ أَمۡوَٰلَ ٱلۡيَتَٰمَىٰ ظُلۡمًا إِنَّمَا يَأۡكُلُونَ فِي بُطُونِهِمۡ نَارٗاۖ وَسَيَصۡلَوۡنَ سَعِيرٗا
(10) Those who devour the money of orphans unjustly, only consume fire in their bellies—they will experience a Fiery Furnace[796].
[796] Saʿīr is another name for Hellfire (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt). Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Beware of the seven most cardinal sins: Associating other deities with Allah, sorcery, annihilating a sacrosanct soul without having the right to, devouring usury, consuming an orphan’s money, fleeing in battle, and accusing chaste, pure in heart, Believing women ˹of lewdness˺”. (Cf. al-Bukhārī, 6857; Muslim, 89)
அரபு விரிவுரைகள்:
يُوصِيكُمُ ٱللَّهُ فِيٓ أَوۡلَٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۚ فَإِن كُنَّ نِسَآءٗ فَوۡقَ ٱثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَٰحِدَةٗ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَيۡهِ لِكُلِّ وَٰحِدٖ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٞۚ فَإِن لَّمۡ يَكُن لَّهُۥ وَلَدٞ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥٓ إِخۡوَةٞ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصِي بِهَآ أَوۡ دَيۡنٍۗ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ لَا تَدۡرُونَ أَيُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعٗاۚ فَرِيضَةٗ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
(11) Allah advises[797] you regarding ˹your inheritance to˺ your children: a male should have the equal share of two females; ˹but˺ if they are a ˹number˺ of women more than two[798], then theirs is two thirds of what he ˹the parent˺ leaves ˹behind˺; if she is only one, then she should have half of it; and to his parents for each one a sixth of what he leaves, that is if he has children; but if he has no children and his parents inherit him, then to his mother belongs a third[799]; ˹but˺ if he has siblings, then his mother receives a sixth; ˹that is all˺ after a bequest he made ˹is fulfilled˺[800] and a debt ˹of his is paid off ˺. Among your parents and your children you do not know who are more beneficial to you[801]; a division from Allah—verily Allah is All-Knowing, All-Wise.
[797] al-Waṣiyyah (lit. advice) is to strongly suggest a way of going about things for another person. ‘Advice’ from God, on the other hand, is a command, a dictate, that must be carried out. Furthermore, ‘advice’ also underlines the significance of the matter at hand and the great care taken by the person so advising (cf. al-Ṭabarī, Ibn Kathīr, Ibn Fāris, Maqāyīs al-Lughah). Given how crucial all this is, God makes a point of ‘dictating’ the division of inheritance Himself. No one besides the All-Knowing, All-Fair Creator is more knowledgeable of human nature and more capable of a just judgement regarding this very complex, emotionally charged, divisive matter. The reason behind this aya’s revelation, as in al-Bukhārī (4577) and Muslim (1616), is the hadith that Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated: “The widow of Saʿd Ibn al-Rabīʿ came to the Prophet (ﷺ) accompanied by their two daughters. She said: “Messenger of Allah, these are the two daughters of Saʿd Ibn al-Rabīʿ, their father met his death as martyr with you in the Battle of Uḥud. Their uncle took their money, leaving nothing for them. Being destitute, they will not find husbands!” He ˹the Prophet (ﷺ)˺ said: “Allah shall judge their case!” Then the Aya of Inheritance (āyat al-Mīrāth) came down. At this, the Prophet (ﷺ) sent for their uncle to come to him. ˹When he came˺ He ˹the Prophet (ﷺ)˺ said to him: “Give the daughters of Saʿd two thirds and another eighth to their mother, then what is left is yours””.
[798] That is in a scenario whereby the offspring of the deceased are only females and more than two. If there are two daughters they are to be given two thirds because the Prophet (ﷺ) gave the two daughters of Saʿd Ibn al-Rabīʿ two thirds, (al-Saʿdī points to this).
[799] The remainder is for the father. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[800] The bequeathed amount should, in all cases, not exceed a third of the inheritance, (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) said: “I was taken seriously ill and the Prophet (ﷺ) came to visit me, and I said to him: “Prophet of Allah, I am going to leave behind me ˹considerable˺ wealth, and only one daughter; shall I give out two thirds of it and leave a third ˹for her˺?” He replied: “No”. Then I said: “Then may I give out a half and leave her the other?” He said: “No”. Then I said: “Then may I will a third and leave the other two thirds for her?” He said: “A third ˹you may give out˺, yet ˹even˺ one third is too much””. (al-Bukhārī: 5659; Muslim: 1628). Furthermore, a person who legally inherits does not need to be included in the will. Abū Umāmah al-Bāhilī (رضي الله عنه) said: “I heard the Prophet of Allah (ﷺ) say during the Farewell Sermon: “Allah, Almighty, gave every owner of right their right, there is no will for an inheritor””. (Cf. al-Tirmidhī: 2020; Abū Dāwūd: 2870; Ibn Mājah: 2713)
[801] Since you do not know who is going to be of a greater use to you in your life and after your death, do not favour anyone over the others and act by God’s division of inheritance, which is the more just and equitable. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[798] That is in a scenario whereby the offspring of the deceased are only females and more than two. If there are two daughters they are to be given two thirds because the Prophet (ﷺ) gave the two daughters of Saʿd Ibn al-Rabīʿ two thirds, (al-Saʿdī points to this).
[799] The remainder is for the father. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[800] The bequeathed amount should, in all cases, not exceed a third of the inheritance, (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) said: “I was taken seriously ill and the Prophet (ﷺ) came to visit me, and I said to him: “Prophet of Allah, I am going to leave behind me ˹considerable˺ wealth, and only one daughter; shall I give out two thirds of it and leave a third ˹for her˺?” He replied: “No”. Then I said: “Then may I give out a half and leave her the other?” He said: “No”. Then I said: “Then may I will a third and leave the other two thirds for her?” He said: “A third ˹you may give out˺, yet ˹even˺ one third is too much””. (al-Bukhārī: 5659; Muslim: 1628). Furthermore, a person who legally inherits does not need to be included in the will. Abū Umāmah al-Bāhilī (رضي الله عنه) said: “I heard the Prophet of Allah (ﷺ) say during the Farewell Sermon: “Allah, Almighty, gave every owner of right their right, there is no will for an inheritor””. (Cf. al-Tirmidhī: 2020; Abū Dāwūd: 2870; Ibn Mājah: 2713)
[801] Since you do not know who is going to be of a greater use to you in your life and after your death, do not favour anyone over the others and act by God’s division of inheritance, which is the more just and equitable. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
۞ وَلَكُمۡ نِصۡفُ مَا تَرَكَ أَزۡوَٰجُكُمۡ إِن لَّمۡ يَكُن لَّهُنَّ وَلَدٞۚ فَإِن كَانَ لَهُنَّ وَلَدٞ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكۡنَۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصِينَ بِهَآ أَوۡ دَيۡنٖۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكۡتُمۡ إِن لَّمۡ يَكُن لَّكُمۡ وَلَدٞۚ فَإِن كَانَ لَكُمۡ وَلَدٞ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكۡتُمۚ مِّنۢ بَعۡدِ وَصِيَّةٖ تُوصُونَ بِهَآ أَوۡ دَيۡنٖۗ وَإِن كَانَ رَجُلٞ يُورَثُ كَلَٰلَةً أَوِ ٱمۡرَأَةٞ وَلَهُۥٓ أَخٌ أَوۡ أُخۡتٞ فَلِكُلِّ وَٰحِدٖ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوٓاْ أَكۡثَرَ مِن ذَٰلِكَ فَهُمۡ شُرَكَآءُ فِي ٱلثُّلُثِۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصَىٰ بِهَآ أَوۡ دَيۡنٍ غَيۡرَ مُضَآرّٖۚ وَصِيَّةٗ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَلِيمٞ
(12) [802]To you belongs half of what your spouses[803] leave behind, ˹that is˺ if they do not have children; but if they have children then yours is a quarter of what they leave behind, ˹that is all˺ after ˹fulfilling˺ a bequest they made and ˹paying their˺ debt. Theirs ˹widows’˺ is a quarter of what you ˹men˺ leave behind, if you do not have children; ˹but˺ if you have children, theirs is an eighth of what you leave behind, ˹that is all˺ after ˹fulfilling˺ a bequest you made and ˹paying your˺ debt. If he is a childless parentless man[804], or ˹be her˺ a woman, and he has a brother or sister, then each one receives a sixth; ˹but˺ if they are more than that, then they share a third, ˹that is all˺ after ˹fulfilling˺ a bequest made and ˹paying˺ a debt; ˹given that this bequest or debt˺ is not detrimental ˹to an inheritor˺[805]. ˹This is˺ An advice[806] from Allah—Allah is All-Knowing, All-Forbearing.
[802] Whilst the previous aya details the shares of inheritance of blood relatives (al-wirāthah bi al-nasab), this one explains the shares of those related through marriage (al-wirāthah bi al-muṣāharah). (Abū Ḥayyān)
[803] Wives.
[804] A person who has no living children or parents is known as kalālah (from iklīl, wreath, as his brothers and sisters surround him like a wreath surrounds the head). Ibn ʿAbbās (رضي الله عنهما) said: “I was the last person to see ʿUmar (رضي الله عنه) and I heard him say: “Mine is the final word! al-kalālah is the person who has neither children nor parents”. (Ibn Abū Ḥātim; its chain of narrators was deemed authentic by Aḥmad Shākir in ʿUmdat al-Tafāsīr).
[805] al-Rāzī in his Tafsīr says: “A will can be detrimental to inheritors in a number of ways: 1) whereby the testator bequeaths more than a third of the money; 2) whereby he/she bequeaths all their money to non-relatives; 3) whereby he/she falsely declares a debt to preclude heirs from the inheritance; 4) whereby the testator declares that a debt due to him/her was settled while it was not; 5) whereby someone sells something valuable for a pittance, or buys some worthless item and pays dearly for it with the intention of depriving heirs of the money; 6) whereby the testator bequeaths a third of the wealth not with pure intention but rather to lessen the share of the inheritors”.
[806] A binding commandment which you have to comply with. (al-Ṭabarī, Ibn ʿĀshūr)
[803] Wives.
[804] A person who has no living children or parents is known as kalālah (from iklīl, wreath, as his brothers and sisters surround him like a wreath surrounds the head). Ibn ʿAbbās (رضي الله عنهما) said: “I was the last person to see ʿUmar (رضي الله عنه) and I heard him say: “Mine is the final word! al-kalālah is the person who has neither children nor parents”. (Ibn Abū Ḥātim; its chain of narrators was deemed authentic by Aḥmad Shākir in ʿUmdat al-Tafāsīr).
[805] al-Rāzī in his Tafsīr says: “A will can be detrimental to inheritors in a number of ways: 1) whereby the testator bequeaths more than a third of the money; 2) whereby he/she bequeaths all their money to non-relatives; 3) whereby he/she falsely declares a debt to preclude heirs from the inheritance; 4) whereby the testator declares that a debt due to him/her was settled while it was not; 5) whereby someone sells something valuable for a pittance, or buys some worthless item and pays dearly for it with the intention of depriving heirs of the money; 6) whereby the testator bequeaths a third of the wealth not with pure intention but rather to lessen the share of the inheritors”.
[806] A binding commandment which you have to comply with. (al-Ṭabarī, Ibn ʿĀshūr)
அரபு விரிவுரைகள்:
تِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدۡخِلۡهُ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
(13) Those[807] are the boundaries of Allah, whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow—indeed that is the great triumph.
[807] All of the aforementioned rulings and dictates. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَٱلَّٰتِي يَأۡتِينَ ٱلۡفَٰحِشَةَ مِن نِّسَآئِكُمۡ فَٱسۡتَشۡهِدُواْ عَلَيۡهِنَّ أَرۡبَعَةٗ مِّنكُمۡۖ فَإِن شَهِدُواْ فَأَمۡسِكُوهُنَّ فِي ٱلۡبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلۡمَوۡتُ أَوۡ يَجۡعَلَ ٱللَّهُ لَهُنَّ سَبِيلٗا
(15) Those of your women, who commit vice[808], seek four witnesses from among you to testify against them; if they testify then confine them in ˹their˺ houses until death claims them, or ˹else˺ Allah may make a˹n other˺ way for them[809].
[808] al-Fāḥishah, vice: alluded to here is adultery/fornication (cf. al-Samʿānī).
[809] This aya and the next, which deal with the ruling regarding adultery, are unanimously deemed abrogated (Ibn al-Jawzī, Nawāsikh al-Qur’ān). The abrogating aya is: “The fornicator and the fornicatress flog each of them a hundred lashes”. (24: 2) ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Take it from me, take it from me! Allah has made a way for them. If an unmarried man fornicates with an unmarried woman, then ˹their penalty is˺ a hundred lashes ˹each˺. If a married man commits adultery with a married woman, ˹their penalty is˺ a hundred lashes ˹each˺ and stoning”. (Muslim: 1690). To prove that such a gravity occurred four witnesses of required legal competence have to come forward and testify that they saw with their own eyes the accused actually engage in intercourse, with the private parts not only meeting but where insertion actually took place.
That this ruling comes immediately after the laws of inheritance have been elaborated, highlights how greatly unscrupulous adultery is, because it wreaks havoc on familial relationships on which major rights and responsibilities are based. Besides this, women who have been given all their rights and been treated with utmost respect in the previous ayas as also in forthcoming ones, are warned, in the strongest of terms, against marital treachery and betrayal of trust (cf. al-Shawkānī).
[809] This aya and the next, which deal with the ruling regarding adultery, are unanimously deemed abrogated (Ibn al-Jawzī, Nawāsikh al-Qur’ān). The abrogating aya is: “The fornicator and the fornicatress flog each of them a hundred lashes”. (24: 2) ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Take it from me, take it from me! Allah has made a way for them. If an unmarried man fornicates with an unmarried woman, then ˹their penalty is˺ a hundred lashes ˹each˺. If a married man commits adultery with a married woman, ˹their penalty is˺ a hundred lashes ˹each˺ and stoning”. (Muslim: 1690). To prove that such a gravity occurred four witnesses of required legal competence have to come forward and testify that they saw with their own eyes the accused actually engage in intercourse, with the private parts not only meeting but where insertion actually took place.
That this ruling comes immediately after the laws of inheritance have been elaborated, highlights how greatly unscrupulous adultery is, because it wreaks havoc on familial relationships on which major rights and responsibilities are based. Besides this, women who have been given all their rights and been treated with utmost respect in the previous ayas as also in forthcoming ones, are warned, in the strongest of terms, against marital treachery and betrayal of trust (cf. al-Shawkānī).
அரபு விரிவுரைகள்:
وَٱلَّذَانِ يَأۡتِيَٰنِهَا مِنكُمۡ فَـَٔاذُوهُمَاۖ فَإِن تَابَا وَأَصۡلَحَا فَأَعۡرِضُواْ عَنۡهُمَآۗ إِنَّ ٱللَّهَ كَانَ تَوَّابٗا رَّحِيمًا
(16) Any two of you who engage in it ˹vice˺, offend them both[810], but if they repent and mend their ways, then turn away from them—verily Allah is surely All-Forgiving, Most Merciful.
[810] By speaking harshly to them and verbally reproaching them so that they realize the immorality of their actions. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
அரபு விரிவுரைகள்:
إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعۡمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٖ ثُمَّ يَتُوبُونَ مِن قَرِيبٖ فَأُوْلَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيۡهِمۡۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا
(17) Repentance is due by Allah for those who commit evil out of ignorance[811] then hasten to repent[812]. From these Allah accepts their repentance—Allah is surely All-Knowing, All-Wise.
[811] That is jahālah, i.e. inability to fully realize the serious consequences of one’s actions, despite knowing that such acts are forbidden. Every act of disobedience is jahālah (ignorance/carelessness/lack of good judgement) whether intended or not. (al-Ṭabarī, al-Saʿdī)
[812] God, the Most Merciful, accepts a person’s tawbah (repentance) as long as he is alive and before seeing death with his own eyes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “Allah accepts the repentance of a servant, as long as he is not gurgling ˹while suffering the throes of death˺”. (al-Tirmidhī: 3537; Ibn Mājah: 4253; Aḥmad: 6160) There are five conditions for accepting a person’s repentance: 1) sincerity and seeking only God’s Pleasure; 2) regretting having committed sins; 3) abandoning sins; 4) having the true intention of not committing sins in the future, and 5) committing to repentance prior to death’s arrival (cf. Ibn ʿUthaymīn).
[812] God, the Most Merciful, accepts a person’s tawbah (repentance) as long as he is alive and before seeing death with his own eyes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “Allah accepts the repentance of a servant, as long as he is not gurgling ˹while suffering the throes of death˺”. (al-Tirmidhī: 3537; Ibn Mājah: 4253; Aḥmad: 6160) There are five conditions for accepting a person’s repentance: 1) sincerity and seeking only God’s Pleasure; 2) regretting having committed sins; 3) abandoning sins; 4) having the true intention of not committing sins in the future, and 5) committing to repentance prior to death’s arrival (cf. Ibn ʿUthaymīn).
அரபு விரிவுரைகள்:
وَلَيۡسَتِ ٱلتَّوۡبَةُ لِلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ إِنِّي تُبۡتُ ٱلۡـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمۡ كُفَّارٌۚ أُوْلَٰٓئِكَ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمٗا
(18) ˹Whereas˺ Repentance is not ˹due˺ for those who carry on committing ˹many a grave˺ evil, until death comes upon one of them, whence he says: “Now I repent!” Nor is it ˹due˺ for those who die Denying—for those We have prepared a painful Punishment.
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَحِلُّ لَكُمۡ أَن تَرِثُواْ ٱلنِّسَآءَ كَرۡهٗاۖ وَلَا تَعۡضُلُوهُنَّ لِتَذۡهَبُواْ بِبَعۡضِ مَآ ءَاتَيۡتُمُوهُنَّ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِۚ فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـٔٗا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرٗا كَثِيرٗا
(19) [813]You who Believe, it is not allowed for you to inherit women hatefully[814]. Do not ˹neither˺ impound them forcibly to win back some of what you offered them[815], unless they commit a flagrant vice[816]. Keep company with them agreeably[817]; if you come to dislike them, then it may be you dislike a thing and Allah endows it with good aplenty[818].
[813] ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) says that the reason behind this aya’s revelation had to do with Arab practice during the age of ignorance whereby: “When a man dies, his close male relatives claimed more of a right to his wife than her own family. If they wished, they could marry her ˹to one of them˺, or marry her off to anybody, or hold her back from marriage”. (al-Bukhārī: 4579)
[814] The fact of the matter is that these women hate what is being done to them and are forced into it, against their will. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[815] Men are also enjoined not to make life hard for their wives. They are not to force them to ransom themselves with a part of the dowry, gifts or any other rights they received from their husbands so that they may divorce them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[816] Such as proven adultery not just an accusation. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Jazā’irī)
[817] That a person associates with his wife agreeably means that he speaks kindly to her, does not hurt her or frown in her face, deals with her generously, makes himself pleasing to her and provides for her according to societal norms. (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī) ʿĀ’ishah (i) narrated that the Prophet (ﷺ) said: “The best of you are the best to their wives and I am the best of you to my wives”. (al-Tirmidhī: 3895)
[818] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “A Believing husband should not feel averse to his Believing wife. If he dislikes a certain trait of hers, he may like another”. (Muslim: 1469)
[814] The fact of the matter is that these women hate what is being done to them and are forced into it, against their will. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[815] Men are also enjoined not to make life hard for their wives. They are not to force them to ransom themselves with a part of the dowry, gifts or any other rights they received from their husbands so that they may divorce them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[816] Such as proven adultery not just an accusation. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Jazā’irī)
[817] That a person associates with his wife agreeably means that he speaks kindly to her, does not hurt her or frown in her face, deals with her generously, makes himself pleasing to her and provides for her according to societal norms. (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī) ʿĀ’ishah (i) narrated that the Prophet (ﷺ) said: “The best of you are the best to their wives and I am the best of you to my wives”. (al-Tirmidhī: 3895)
[818] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “A Believing husband should not feel averse to his Believing wife. If he dislikes a certain trait of hers, he may like another”. (Muslim: 1469)
அரபு விரிவுரைகள்:
وَإِنۡ أَرَدتُّمُ ٱسۡتِبۡدَالَ زَوۡجٖ مَّكَانَ زَوۡجٖ وَءَاتَيۡتُمۡ إِحۡدَىٰهُنَّ قِنطَارٗا فَلَا تَأۡخُذُواْ مِنۡهُ شَيۡـًٔاۚ أَتَأۡخُذُونَهُۥ بُهۡتَٰنٗا وَإِثۡمٗا مُّبِينٗا
(20) If you wish to exchange one wife for another –and you have given one of them a hundredweight[819] ˹in dowry˺ – then take not ˹back˺ any part of it—would you take it falsefully and with blatant sin!
[819] Used here in place of qinṭār (i.e. a unit of measure akin to a hundredweight) which is a large amount of something, usually a pricey item like gold or silver. Needless to say, this ruling also applies to smaller amounts of dowry (cf. al-Ṭabarī, Ibn Kathīr).
அரபு விரிவுரைகள்:
وَكَيۡفَ تَأۡخُذُونَهُۥ وَقَدۡ أَفۡضَىٰ بَعۡضُكُمۡ إِلَىٰ بَعۡضٖ وَأَخَذۡنَ مِنكُم مِّيثَٰقًا غَلِيظٗا
(21) How ˹ever˺ would you take it ˹back˺ when each one of you ˹both˺ intimated[820] yourselves with each other, and they ˹women˺ held you to a solemn pledge![821]
[820] Afḍā is to engage in acts of intimacy which are sexual in nature (cf. al-Ṭabarī, al-Saʿdī).
[821] This ‘solemn pledge’ is the marriage contract which stipulates their rights and bases the relationship on the principle to: “…either hold them in agreeably or let ˹them˺ go gracefully”. (2:229) (Cf. al-Ṭabarī, al-Saʿdī) Such a breakup which is based on harassing the wife to give up some of her rights and/or return back some of the dowry is far from ‘graceful’!
[821] This ‘solemn pledge’ is the marriage contract which stipulates their rights and bases the relationship on the principle to: “…either hold them in agreeably or let ˹them˺ go gracefully”. (2:229) (Cf. al-Ṭabarī, al-Saʿdī) Such a breakup which is based on harassing the wife to give up some of her rights and/or return back some of the dowry is far from ‘graceful’!
அரபு விரிவுரைகள்:
وَلَا تَنكِحُواْ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدۡ سَلَفَۚ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَمَقۡتٗا وَسَآءَ سَبِيلًا
(22) Do not marry women whom your fathers had previously married, excepting those in aforetimes[822]—indeed this is a vice and a foulness of an evil path.
[822] During the age of ignorance. In other words, before the advent of Islam and what took place before this ruling was revealed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
حُرِّمَتۡ عَلَيۡكُمۡ أُمَّهَٰتُكُمۡ وَبَنَاتُكُمۡ وَأَخَوَٰتُكُمۡ وَعَمَّٰتُكُمۡ وَخَٰلَٰتُكُمۡ وَبَنَاتُ ٱلۡأَخِ وَبَنَاتُ ٱلۡأُخۡتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِيٓ أَرۡضَعۡنَكُمۡ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمۡ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِي دَخَلۡتُم بِهِنَّ فَإِن لَّمۡ تَكُونُواْ دَخَلۡتُم بِهِنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ وَحَلَٰٓئِلُ أَبۡنَآئِكُمُ ٱلَّذِينَ مِنۡ أَصۡلَٰبِكُمۡ وَأَن تَجۡمَعُواْ بَيۡنَ ٱلۡأُخۡتَيۡنِ إِلَّا مَا قَدۡ سَلَفَۗ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
(23) Unlawful for you ˹Believers in marriage˺ are: your mothers, daughters, sisters, maternal aunts, paternal aunts, daughters of your brothers, daughters of your sisters[823], your mothers who nursed you, your sisters through nursing[824], mothers of your wives[825], those girls who are brought up under your care – the daughters of your wives whom you have been intimate with – but if you were not intimate with them ˹their mothers˺ then you would not be guilty of sinning ˹should you marry them˺[826], the wives of your sons who are from your ˹own˺ loins[827], and that you shall marry two sisters at the same time excepting those in aforetimes—indeed Allah is All-Forgiving, Most Merciful.
[823] The women who are unlawful for a man to marry through lineage (nasab) are his: mother (including his maternal and paternal grandmothers), daughters (including the daughters of his children and their daughters), sisters (including half sisters from the father’s or the mother’s side), paternal aunts (including the sisters of grandfathers), maternal aunts (including the sisters of grandmothers), and paternal and maternal nieces (including their daughters) (cf. al-Tafsīr al-Muyassar).
[824] That is milk mothers and sisters. The Prophet (ﷺ) made unlawful in marriage women through breastfeeding (raḍāʿah) as much as those who are unlawful through lineage (nasab) (cf. Muslim: 1445).
[825] Such women are always unlawful, regardless of whether marriage to their daughters was consummated through sexual intercourse or not (cf. al-Ṭabarī, Ibn Kathīr). Such scenarios, as also those that follow, are unlawful because of muṣāharah (marriage).
All of this aims at purifying the Believing household. Categorically stating what constitutes unlawful marriages is a sure path to calm hearts and ensures stable relationships. It does not take much imagination to realize how fraught with emotion and unsettled households would be if marriages to such very close relatives were made legal.
[826] In the case of the daughters of wives who are brought up in one’s household (al-rabā’ib), it is unlawful to marry any of them if one has had sexual relations with the mother, but if not, one is allowed to marry any of them once marriage to their mothers is terminated. (al-Ṭabarī, Ibn Kathīr)
[827] The wives (ḥalā’il, lit. legals/lawfuls) of your own sons who are the fruits of your own loins, whether their marriage was consummated through sexual intercourse or not, are unlawful for you. This ruling does not apply to adopted or claimed sons. (al-Ṭabarī, Ibn Kathīr)
[824] That is milk mothers and sisters. The Prophet (ﷺ) made unlawful in marriage women through breastfeeding (raḍāʿah) as much as those who are unlawful through lineage (nasab) (cf. Muslim: 1445).
[825] Such women are always unlawful, regardless of whether marriage to their daughters was consummated through sexual intercourse or not (cf. al-Ṭabarī, Ibn Kathīr). Such scenarios, as also those that follow, are unlawful because of muṣāharah (marriage).
All of this aims at purifying the Believing household. Categorically stating what constitutes unlawful marriages is a sure path to calm hearts and ensures stable relationships. It does not take much imagination to realize how fraught with emotion and unsettled households would be if marriages to such very close relatives were made legal.
[826] In the case of the daughters of wives who are brought up in one’s household (al-rabā’ib), it is unlawful to marry any of them if one has had sexual relations with the mother, but if not, one is allowed to marry any of them once marriage to their mothers is terminated. (al-Ṭabarī, Ibn Kathīr)
[827] The wives (ḥalā’il, lit. legals/lawfuls) of your own sons who are the fruits of your own loins, whether their marriage was consummated through sexual intercourse or not, are unlawful for you. This ruling does not apply to adopted or claimed sons. (al-Ṭabarī, Ibn Kathīr)
அரபு விரிவுரைகள்:
۞ وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۖ كِتَٰبَ ٱللَّهِ عَلَيۡكُمۡۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمۡ أَن تَبۡتَغُواْ بِأَمۡوَٰلِكُم مُّحۡصِنِينَ غَيۡرَ مُسَٰفِحِينَۚ فَمَا ٱسۡتَمۡتَعۡتُم بِهِۦ مِنۡهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا تَرَٰضَيۡتُم بِهِۦ مِنۢ بَعۡدِ ٱلۡفَرِيضَةِۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
(24) ˹It is unlawful for you also to marry˺ Married women, save those whom your right hands possess[828]; this is the ordainment of Allah for you ˹so defy it not˺. Yet it is lawful for you ˹to marry˺ all besides these given that you should desire chastity[829] with your money not licentiousness. Whoever of these ˹women˺ you enjoy, then give them their ˹bridal˺ dues as an obligation. You will not be sinning should you mutually agree to what is ˹to be offered˺ after ˹fulfilling˺ this obligation[830]—verily Allah is All-Knowing, All-Wise.
[828] These are female captives of war. It has to be made sure, however, that those of them who had husbands are not pregnant before marriage is consummated. (Ibn Kathīr, al-Saʿdī)
[829] To shelter and save yourselves and your wives from falling into lewdness. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[830] The husband and wife can agree between themselves to increase the dowry, decrease it, waive it altogether or postpone it; that is after the woman’s due has been fully acknowledged and committed to. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[829] To shelter and save yourselves and your wives from falling into lewdness. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[830] The husband and wife can agree between themselves to increase the dowry, decrease it, waive it altogether or postpone it; that is after the woman’s due has been fully acknowledged and committed to. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَمَن لَّمۡ يَسۡتَطِعۡ مِنكُمۡ طَوۡلًا أَن يَنكِحَ ٱلۡمُحۡصَنَٰتِ ٱلۡمُؤۡمِنَٰتِ فَمِن مَّا مَلَكَتۡ أَيۡمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلۡمُؤۡمِنَٰتِۚ وَٱللَّهُ أَعۡلَمُ بِإِيمَٰنِكُمۚ بَعۡضُكُم مِّنۢ بَعۡضٖۚ فَٱنكِحُوهُنَّ بِإِذۡنِ أَهۡلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلۡمَعۡرُوفِ مُحۡصَنَٰتٍ غَيۡرَ مُسَٰفِحَٰتٖ وَلَا مُتَّخِذَٰتِ أَخۡدَانٖۚ فَإِذَآ أُحۡصِنَّ فَإِنۡ أَتَيۡنَ بِفَٰحِشَةٖ فَعَلَيۡهِنَّ نِصۡفُ مَا عَلَى ٱلۡمُحۡصَنَٰتِ مِنَ ٱلۡعَذَابِۚ ذَٰلِكَ لِمَنۡ خَشِيَ ٱلۡعَنَتَ مِنكُمۡۚ وَأَن تَصۡبِرُواْ خَيۡرٞ لَّكُمۡۗ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(25) Whoever of you has not the means to marry free Believing women, then ˹let him take a wife˺ from among what you own of your Believing maids[831]; Allah knows best ˹the state of ˺ your Belief, you are each other’s other part. Wed them then with the permission of their folk and give them their dues as per what is socially-agreed; ˹marry those of whom who seek˺ joining ˹together˺ under ˹holy˺ matrimony not ˹those of whom˺ seeking open love or secret lovers. But if they marry and commit a vice[832], then their punishment is half of that of free married women. This ˹marriage permission˺ is for those who fear distress[833] from among you, but if you forbear it is better for you[834]— Allah is All-Forgiving, Most Merciful.
[831] Such a man, who has no financial means to marry a free Believing woman, is allowed to marry a slave Believing woman should he fear distress from restraining his bodily needs. Given this allowance, he need not feel qualms about this union on the basis of the reality of the woman’s true Belief, which God only knows about, or her social standing because all people are born equal, being the descendants of the same parents, and whereby Believers are Muslim brothers and sisters. This marriage is also solidified by basing it on vows of chastity, handing over the woman’s dues to her, her knowledge that she should remain faithful on pain of punishment, and that their marriage is declared and approved of by her owner.
[832] Commit adultery.
[833] al-ʿAnat is extreme hardship and distress due to restraining one’s self from fulfilling sexual needs.
[834] Although such a hard pressed man is allowed to marry a slave Believing woman, it is better for him to control his urges and forbear, because such a scenario could lead to his children being enslaved by the mother’s owner, or even she being sold off, which would lead to greater distress and heartbreak (cf. Ibn ʿĀshūr).
[832] Commit adultery.
[833] al-ʿAnat is extreme hardship and distress due to restraining one’s self from fulfilling sexual needs.
[834] Although such a hard pressed man is allowed to marry a slave Believing woman, it is better for him to control his urges and forbear, because such a scenario could lead to his children being enslaved by the mother’s owner, or even she being sold off, which would lead to greater distress and heartbreak (cf. Ibn ʿĀshūr).
அரபு விரிவுரைகள்:
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَهۡدِيَكُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِكُمۡ وَيَتُوبَ عَلَيۡكُمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
(26) ˹By this[835]˺ Allah wants to explain to you, guide you to the laws[836] of those who came before you and redeem you—Allah is All-Knowing, All-Wise.
[835] The detailing of these rules and prohibitions.
[836] Sunan (sing. sunnah) are the laws, course and the followed path (cf. al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). “The laws of those who came before you,” is the most laudable course that earlier honouarble Prophets of God (عليهم السلام) and their rightly-guided followers took in life (cf. 42: 13; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[836] Sunan (sing. sunnah) are the laws, course and the followed path (cf. al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). “The laws of those who came before you,” is the most laudable course that earlier honouarble Prophets of God (عليهم السلام) and their rightly-guided followers took in life (cf. 42: 13; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡكُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُواْ مَيۡلًا عَظِيمٗا
(27) Allah wants to redeem you, but those who follow ˹their˺ lusts want you to greatly deviate far away ˹from the right course˺[837].
[837] Those who are ungodly try hard to make the Believers follow their path and relinquish that of God’s, so that they will stand on an equal, immoral, footing. So, disarm them of their moral authority to guide or berate them for their corruption (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمۡۚ وَخُلِقَ ٱلۡإِنسَٰنُ ضَعِيفٗا
[838] The ‘load’ is God’s commandments and prohibitions. Allowing hard-pressed Believers to marry bondage women is one such manifestation of how God lightens the load of Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The overall rule is that Allah, the All-Knowing Knows how weak humans are and: “has placed no hardship for you ˹Believers˺ in the religion”. (22: 78)
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
(29) You who Believe, do not devour each other’s property unlawfully[839] – unless you engage in mutually agreed trade[840] – and do not kill yourselves[841]—verily Allah is Most Merciful to you.
[839] The matter of money, with which people secure their needs, and the way to obtaining it is mentioned here to show that those who are in pressing need, to get married for instance, can do so through legitimate means only, i.e. labour and trade, not by misappropriation or by shedding blood (cf. al-Tawḥīdī).
[840] Trade is based on mutual consent. This is why it is a lawful act. Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Trade has to be mutually agreed”. (Ibn Ḥibbān: 4967)
[841] Dot not annihilate your own souls (through suicide or extreme negligence) or those of others. God says: “Do not kill the soul that Allah has made sacrosanct, except having a right to”. (17: 33) ‘Yourselves’ entails all other Believers because whoever kills any of his brethren is killing himself—religious brotherhood makes them one and the same (cf. al-Ṭabarī, al-Saʿdī).
[840] Trade is based on mutual consent. This is why it is a lawful act. Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Trade has to be mutually agreed”. (Ibn Ḥibbān: 4967)
[841] Dot not annihilate your own souls (through suicide or extreme negligence) or those of others. God says: “Do not kill the soul that Allah has made sacrosanct, except having a right to”. (17: 33) ‘Yourselves’ entails all other Believers because whoever kills any of his brethren is killing himself—religious brotherhood makes them one and the same (cf. al-Ṭabarī, al-Saʿdī).
அரபு விரிவுரைகள்:
وَمَن يَفۡعَلۡ ذَٰلِكَ عُدۡوَٰنٗا وَظُلۡمٗا فَسَوۡفَ نُصۡلِيهِ نَارٗاۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
(30) Whoever of you commits this[842] out of transgression and injustice, We will make him suffer a Fire—indeed that is easy for Allah[843].
[842] Usurping people’s money and killing them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[843] This is a reminder that nothing is hard for God; He is Able over everything and none can escape His justice.
[843] This is a reminder that nothing is hard for God; He is Able over everything and none can escape His justice.
அரபு விரிவுரைகள்:
إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلٗا كَرِيمٗا
(31) If you ˹Believers˺ avoid the major ones ˹of the sins˺ that you are warned against, We will absolve you of your ˹lesser˺ misdeeds and We will have you enter a Noble Entrance[844].
[844] Paradise. (Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَلَا تَتَمَنَّوۡاْ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعۡضَكُمۡ عَلَىٰ بَعۡضٖۚ لِّلرِّجَالِ نَصِيبٞ مِّمَّا ٱكۡتَسَبُواْۖ وَلِلنِّسَآءِ نَصِيبٞ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡـَٔلُواْ ٱللَّهَ مِن فَضۡلِهِۦٓۚ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمٗا
(32) Do not harbour covetous desires for what Allah favoured some of you with over the others[845], to men belongs a share of what they earned and to women belongs a share of what they earned[846]; ask Allah for His favours[847]—indeed Allah has knowledge of everything.
[845] Believers are warned against envy and wishing for what others are favoured with just as much as they are warned against usurping others’ money and shedding their blood. This is an act of the heart (ʿamal al-qalb), with which one attains inner peace. Thus a real Believer’s outward actions become a truthful reflection of his inward thoughts. (al-Rāzī, al-Tawḥīdī, Ibn ʿĀshūr)
[846] The reason for revelation is as narrated by Ibn ʿAbbās (رضي الله عنهما): “A woman came to the Prophet of Allah (ﷺ) and said: “Prophet of Allah! A man gets twice the share of a woman ˹in inheritance˺. A man’s testimony equals that of two women ˹in a court of justice˺. Is it so that if a woman does a good deed, it will be considered a half of a good deed ˹ḥasanah˺?” Allah then revealed: “…to men belongs a share of what they earned and to women belongs a share of what they earned”.” (Cf. Ibn Abū Ḥātim; documented by al-Ḍiyā’ in al-Aḥādīth al-Mukhtārah and its chain of narrators was deemed authentic by Aḥmad Shākir in ʿUmdat al-Tafsīr). A person need not be eaten by worry and brooding over what he/she is missing out on. God, the Most Generous of all givers, keeps an immaculate register (20: 52) of a person’s good deeds for him/her, no matter how small or seemingly insignificant they are, and rewards him/her for them bountifully: “Whoever does a mote’s weight of good, he will come to see it”. (99: 7)
[847] This is a reminder and a call for people, particularly the less favoured, to get out of their shell of self remorse and meet the world armed with a sincere prayer and a heart full of hope and faith in God. One can open up the doors to God’s favours through supplicating to Him; asking Him earnestly and repeatedly for whatever one is hopeful of. It is conditional that the person who supplicates to God does so with good faith and firm belief that God will respond to him. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Ask Allah while you firmly believe that He will respond to you. And know that Allah does not respond to an inattentive, wandering heart”. (al-Tirmidhī: 3479)
[846] The reason for revelation is as narrated by Ibn ʿAbbās (رضي الله عنهما): “A woman came to the Prophet of Allah (ﷺ) and said: “Prophet of Allah! A man gets twice the share of a woman ˹in inheritance˺. A man’s testimony equals that of two women ˹in a court of justice˺. Is it so that if a woman does a good deed, it will be considered a half of a good deed ˹ḥasanah˺?” Allah then revealed: “…to men belongs a share of what they earned and to women belongs a share of what they earned”.” (Cf. Ibn Abū Ḥātim; documented by al-Ḍiyā’ in al-Aḥādīth al-Mukhtārah and its chain of narrators was deemed authentic by Aḥmad Shākir in ʿUmdat al-Tafsīr). A person need not be eaten by worry and brooding over what he/she is missing out on. God, the Most Generous of all givers, keeps an immaculate register (20: 52) of a person’s good deeds for him/her, no matter how small or seemingly insignificant they are, and rewards him/her for them bountifully: “Whoever does a mote’s weight of good, he will come to see it”. (99: 7)
[847] This is a reminder and a call for people, particularly the less favoured, to get out of their shell of self remorse and meet the world armed with a sincere prayer and a heart full of hope and faith in God. One can open up the doors to God’s favours through supplicating to Him; asking Him earnestly and repeatedly for whatever one is hopeful of. It is conditional that the person who supplicates to God does so with good faith and firm belief that God will respond to him. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Ask Allah while you firmly believe that He will respond to you. And know that Allah does not respond to an inattentive, wandering heart”. (al-Tirmidhī: 3479)
அரபு விரிவுரைகள்:
وَلِكُلّٖ جَعَلۡنَا مَوَٰلِيَ مِمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَۚ وَٱلَّذِينَ عَقَدَتۡ أَيۡمَٰنُكُمۡ فَـَٔاتُوهُمۡ نَصِيبَهُمۡۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدًا
(33) [848]To everyone there are the closest of kin ˹who inherit˺ from what the parents and relatives have left behind; those with whom you have solemn pledges[849], give them their share—Allah is indeed witnessing everything.
[848] This drives the message home that all those who are favoured with wealth already have their next of kin to inherit them, so none need harbour ill thoughts about receiving their share of wealth after relatives die (cf. Ibn ʿĀshūr).
[849] Literally, those with whom your right hands have ties; those with whom you have ḥilf, i.e. an alliance (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). Before Islam, the Arabs used to repeat the following mantra when they wanted to forge an alliance with someone: “Your blood is my blood, your destruction is my destruction, your revenge is my revenge, your war is my war, your peace is my peace, and you inherit me and I inherit you”. (Cf. al-Jazā’irī)
The majority of scholars are of the opinion that the ruling of this aya is abrogated by Aya 8: 75 (cf. Ibn al-Jawzī, Nawāsikh al-Qur’ān). Besides this, after the advent of Islam, alliances between any two parties which are not inclusive of the rest of the community are not permissible (cf. Muslim: 2530).
[849] Literally, those with whom your right hands have ties; those with whom you have ḥilf, i.e. an alliance (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). Before Islam, the Arabs used to repeat the following mantra when they wanted to forge an alliance with someone: “Your blood is my blood, your destruction is my destruction, your revenge is my revenge, your war is my war, your peace is my peace, and you inherit me and I inherit you”. (Cf. al-Jazā’irī)
The majority of scholars are of the opinion that the ruling of this aya is abrogated by Aya 8: 75 (cf. Ibn al-Jawzī, Nawāsikh al-Qur’ān). Besides this, after the advent of Islam, alliances between any two parties which are not inclusive of the rest of the community are not permissible (cf. Muslim: 2530).
அரபு விரிவுரைகள்:
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
(34) Men are in charge of women[850], because Allah favoured one over the other and of the money they ˹men˺ spend. Pious, devout wives are ˹trustworthy˺ keepers of what is hidden[851] by Allah’s protection ˹and guidance˺. As for those ˹wives˺ of whom you fear ˹disdainfulness and˺ rebelliousness, caution them ˹first˺, ˹but if they persist˺ abandon them in bed and ˹if they further persist˺ hit them ˹lightly˺[852]. But if they obey you, seek not a means ˹to transgress˺ against them[853]—indeed Allah is verily Most High, Most Grand.
[850] The Qur’anic word employed here is qawwāmūn, which entails taking care of the affairs of those whom one is in charge of. This is the ordainment of God, the Wise Creator Who knows best the nature of humans, and whereby order can be established in the house by the man assuming the rule of head caretaker.
[851] Such wives are completely trustworthy in not betraying their husbands behind their backs both in terms of their chastity and with regards to dealing with their husband’s property and other affairs. They are guided to this by the Grace of God, or else humans are but created weak (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). A wife possessing these noble characteristics is to be cherished and held in honour by her husband (cf. al-Jazā’irī).
[852] This is a complete, three-step behaviour management recipe for waywardness, drawn up by the All-Wise Creator of humans. A husband who notices signs of rebelliousness in his wife, which is sure to disturb order in the house, may take the following steps: 1) reason with his wife, but if she refuses to heed the warning; 2) he can take the passive and practical measure of abstaining from sexual relations with her. 3) Should this also fail, the husband is given permission to use a corporal measure, but scholars are unanimous that this ‘hitting’ should not be mubarriḥ (physically painful; cf. Muslim: 1218). The reason behind this Divine license to apply such measures, even though some think them extreme, is to preserve family ties, especially when children are involved. It also comes within the context of appointing the head of the family (the husband), and preserving the rights of women and ensuring that they receive a fair hearing (an arbiter from her side) should the disagreement escalate and no longer be contained within the bounds of the household. Equally, the husband is strongly reminded not to transgress against his wife should she mend her ways, and that God, the Most High, Most Grand, is Higher and Mightier than he.
One also cannot pass by this particularly and hotly debated issue without pointing to ʿĀ’ishā’s (i) Hadith which says: “Never has the Messenger of Allah (ﷺ) ever hit anything with his hand, nor a woman, nor a servant, except when he was fighting in the path of Allah” (al-Bukhārī: 3149; Muslim: 1057). Believers need only to bear this example in mind at times of marital fissures, knowing that the Messenger of God (ﷺ) is our perfect role model did not ever hit a wife of his: “Indeed, you have in the Messenger of Allah a beautiful example for those who hope for Allah and the Last Day, and remember Allah much” (33: 21).
[853] Do not blame them for their refractory behaviour, or dwell on their shortcomings. Furthermore, you have no permission to beat them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[851] Such wives are completely trustworthy in not betraying their husbands behind their backs both in terms of their chastity and with regards to dealing with their husband’s property and other affairs. They are guided to this by the Grace of God, or else humans are but created weak (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). A wife possessing these noble characteristics is to be cherished and held in honour by her husband (cf. al-Jazā’irī).
[852] This is a complete, three-step behaviour management recipe for waywardness, drawn up by the All-Wise Creator of humans. A husband who notices signs of rebelliousness in his wife, which is sure to disturb order in the house, may take the following steps: 1) reason with his wife, but if she refuses to heed the warning; 2) he can take the passive and practical measure of abstaining from sexual relations with her. 3) Should this also fail, the husband is given permission to use a corporal measure, but scholars are unanimous that this ‘hitting’ should not be mubarriḥ (physically painful; cf. Muslim: 1218). The reason behind this Divine license to apply such measures, even though some think them extreme, is to preserve family ties, especially when children are involved. It also comes within the context of appointing the head of the family (the husband), and preserving the rights of women and ensuring that they receive a fair hearing (an arbiter from her side) should the disagreement escalate and no longer be contained within the bounds of the household. Equally, the husband is strongly reminded not to transgress against his wife should she mend her ways, and that God, the Most High, Most Grand, is Higher and Mightier than he.
One also cannot pass by this particularly and hotly debated issue without pointing to ʿĀ’ishā’s (i) Hadith which says: “Never has the Messenger of Allah (ﷺ) ever hit anything with his hand, nor a woman, nor a servant, except when he was fighting in the path of Allah” (al-Bukhārī: 3149; Muslim: 1057). Believers need only to bear this example in mind at times of marital fissures, knowing that the Messenger of God (ﷺ) is our perfect role model did not ever hit a wife of his: “Indeed, you have in the Messenger of Allah a beautiful example for those who hope for Allah and the Last Day, and remember Allah much” (33: 21).
[853] Do not blame them for their refractory behaviour, or dwell on their shortcomings. Furthermore, you have no permission to beat them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَإِنۡ خِفۡتُمۡ شِقَاقَ بَيۡنِهِمَا فَٱبۡعَثُواْ حَكَمٗا مِّنۡ أَهۡلِهِۦ وَحَكَمٗا مِّنۡ أَهۡلِهَآ إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا
(35) If you fear that they ˹husband and wife˺ are in dissention[854], then nominate an arbiter from his folk and an arbiter from her folk. If they ˹sincerely˺ want to reconcile, Allah will join them in harmony—indeed Allah is All-Knowing, Most Knowledgeable.
[854] Whereby their disagreements cannot be resolved and the situation could lead to divorce. (al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
அரபு விரிவுரைகள்:
۞ وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا
(36) [855]Worship Allah ˹alone˺ and Associate none with Him[856], and be beneficent to your parents[857], to relatives, to orphans, to the needy, to the close ˹relative˺ neighbour, to the adjoining neighbour[858], to the companion at your side[859], the stranded[860] and those whom your right hands possess[861]—verily Allah does not like any who is proud and boastful[862];
[855] This is known as the Aya of the Ten Rights (al-ḥuqūq al-ʿashrah), i.e. those of: God, parents, relatives, orphans, the destitute, relative neighbours, close neighbours, close companions, the stranded (ibn al-sabīl), and one’s slaves. A Believer’s benevolence should not be limited to the bounds of his household, but should include all those around him (cf. al-Rāzī, al-Tawḥīdī). It is only through extended benevolence that a community can achieve real social harmony. For this reason Islam values and cherishes benevolence (cf. 2: 83, 2: 195).
[856] The worship of God alone without any form of Association is the fountainhead of all good (cf. al-Rāzī, al-Tawḥīḍī). The Prophet (ﷺ) said to Muʿādh (رضي الله عنه): “Do you know what the right of God on people is?” He replied: “Allah and His Messenger know best!” He (ﷺ) said: “That they should worship Him and never Associate anything with Him”. He (ﷺ) then asked: “Do you know what is the right of people on God if they do that? That He would not Punish them”. (al-Bukhārī, 6267; Muslim, 30)
[857] To highlight the significance of being kind, considerate and a good company to one’s parents, God, in many occurrences in the Qur’an (cf. 2: 83, 17: 23 along with this aya) instructs people to be benevolent to their parents (birr al-wālidayn) immediately after enjoining them to worship Him alone. Are they not the cause of one’s own existence and one’s first benefactors after God?
[858] Respectively, the neighbour with whom you have family relations (al-jār dhī al-qurbā) and those whose homes are close to yours but who are not one’s own relatives (al-jār al-junub) (cf. al-Ṭabarī, al-Saʿdī). Neighbours in Islam have a great right. One very famous Prophetic saying is narrated by ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) whereby the Prophet (ﷺ) said: “Gabriel would always emphasize the right of the neighbour until I thought he would ask for giving him a share of the inheritance!” (al-Bukhārī: 6015; Muslim: 2625) Neighbours are of three types: one who has three rights, one who has two rights and one who has one right. The one who has three rights is the Muslim relative neighbour; he has the rights of Islam, relationship and neighbourhood. The one who has two rights is the Muslim non-relative neighbour; he has the rights of both Islam and neighbourhood. The one who has one right is the non-Muslim neighbour; he has the right of neighbourhood (cf. Ibn Rajab al-Ḥanbalī, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 1: 138).
[859] al-sāḥib bi al-janb is a person’s constant companion, like one’s wife and travel companions. (al-Ṭabarī, al-Saʿdī)
[860] Ibn al-sabīl (lit. the son of the road) is the wayfarer, especially the one who is left without means to provide for himself.
[861] Mā malakat aymānukum are one’s male and female slaves. This point is emphasized and elaborated in numerous traditions, in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, and recommending the liberation of slaves; here are a few: “Your brothers, your helpers, Allah brought them under your hands. Any of you who has a brother under his hand let him feed him from the food he ˹the master˺ eats and clothe him from the clothes he wears. Do not burden them with what they cannot bear. If you charge them with a task, help them”, (al-Bukhārī: 30, Muslim: 1661). “When his slave brings him his food, if he ˹the master˺ would not let him share his company, then ˹at least˺ let him share a morsel or two of it with him. He ˹the slave˺ did the hard work of preparing it.” (al-Bukhārī: 2557) “To the slave ˹give˺ his food and clothes, and do not overburden him with what he cannot bear.” (Muslim: 1662) “It is enough as sin that a man withholds the sustenance of the day from those he owns.” (Muslim: 996)
[862] Magnanimous people who observe such acts of kindness and extend them to others are urged not to be boastful about them. It was a habit of the Arabs at the time to gleefully mention their good deeds and charitable acts. (al-Tawḥīdī)
[856] The worship of God alone without any form of Association is the fountainhead of all good (cf. al-Rāzī, al-Tawḥīḍī). The Prophet (ﷺ) said to Muʿādh (رضي الله عنه): “Do you know what the right of God on people is?” He replied: “Allah and His Messenger know best!” He (ﷺ) said: “That they should worship Him and never Associate anything with Him”. He (ﷺ) then asked: “Do you know what is the right of people on God if they do that? That He would not Punish them”. (al-Bukhārī, 6267; Muslim, 30)
[857] To highlight the significance of being kind, considerate and a good company to one’s parents, God, in many occurrences in the Qur’an (cf. 2: 83, 17: 23 along with this aya) instructs people to be benevolent to their parents (birr al-wālidayn) immediately after enjoining them to worship Him alone. Are they not the cause of one’s own existence and one’s first benefactors after God?
[858] Respectively, the neighbour with whom you have family relations (al-jār dhī al-qurbā) and those whose homes are close to yours but who are not one’s own relatives (al-jār al-junub) (cf. al-Ṭabarī, al-Saʿdī). Neighbours in Islam have a great right. One very famous Prophetic saying is narrated by ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) whereby the Prophet (ﷺ) said: “Gabriel would always emphasize the right of the neighbour until I thought he would ask for giving him a share of the inheritance!” (al-Bukhārī: 6015; Muslim: 2625) Neighbours are of three types: one who has three rights, one who has two rights and one who has one right. The one who has three rights is the Muslim relative neighbour; he has the rights of Islam, relationship and neighbourhood. The one who has two rights is the Muslim non-relative neighbour; he has the rights of both Islam and neighbourhood. The one who has one right is the non-Muslim neighbour; he has the right of neighbourhood (cf. Ibn Rajab al-Ḥanbalī, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 1: 138).
[859] al-sāḥib bi al-janb is a person’s constant companion, like one’s wife and travel companions. (al-Ṭabarī, al-Saʿdī)
[860] Ibn al-sabīl (lit. the son of the road) is the wayfarer, especially the one who is left without means to provide for himself.
[861] Mā malakat aymānukum are one’s male and female slaves. This point is emphasized and elaborated in numerous traditions, in which the Prophet is quoted as urging considerate and sometimes even equal treatment for slaves, denouncing cruelty, harshness, or even discourtesy, and recommending the liberation of slaves; here are a few: “Your brothers, your helpers, Allah brought them under your hands. Any of you who has a brother under his hand let him feed him from the food he ˹the master˺ eats and clothe him from the clothes he wears. Do not burden them with what they cannot bear. If you charge them with a task, help them”, (al-Bukhārī: 30, Muslim: 1661). “When his slave brings him his food, if he ˹the master˺ would not let him share his company, then ˹at least˺ let him share a morsel or two of it with him. He ˹the slave˺ did the hard work of preparing it.” (al-Bukhārī: 2557) “To the slave ˹give˺ his food and clothes, and do not overburden him with what he cannot bear.” (Muslim: 1662) “It is enough as sin that a man withholds the sustenance of the day from those he owns.” (Muslim: 996)
[862] Magnanimous people who observe such acts of kindness and extend them to others are urged not to be boastful about them. It was a habit of the Arabs at the time to gleefully mention their good deeds and charitable acts. (al-Tawḥīdī)
அரபு விரிவுரைகள்:
ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَيَكۡتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا
(37) those who are miserly, encourage people to miserliness[863], and hide what Allah gave them of His Bounty[864]. We have prepared a humiliating Punishment for the ˹faithless˺ Deniers;
[863] Benevolence to people inevitably entails spending out of one’s own money.
[864] Fearing that people will ask them for financial help or blame them for their greediness, misers try their best to hide God’s bountiful favours on them. These are called ‘Deniers’! The Qur’an gravely warns against miserliness (cf. 3: 92 and 180, 9: 75-77, 47: 38, 59: 9, 64: 16, 92: 8-11). Lack of generosity is caused by lack of sincere Faith and trust in God, the Ever-Able Sustainer, Who took it upon Himself to provide for all His creatures.
Greediness and money hoarding disrupts the flow of income and aggravates the reversal of fortune of the down-trodden segments of society, who will harbour ill-feelings and grudges towards the more affluent in the community. At any opportunity, these feelings will boil and escalate into outright violence and the disruption of calm and life. The Prophet (ﷺ) said: “Be warned of miserliness: it caused those who came before you to shed one another’s blood; it caused those who came before you to abandon one another ˹severing relationships of kin˺; it caused those who came before you to desecrate the sacred”. (al-Albāni, Ṣaḥīḥ al-Targhīb: 2603)
[864] Fearing that people will ask them for financial help or blame them for their greediness, misers try their best to hide God’s bountiful favours on them. These are called ‘Deniers’! The Qur’an gravely warns against miserliness (cf. 3: 92 and 180, 9: 75-77, 47: 38, 59: 9, 64: 16, 92: 8-11). Lack of generosity is caused by lack of sincere Faith and trust in God, the Ever-Able Sustainer, Who took it upon Himself to provide for all His creatures.
Greediness and money hoarding disrupts the flow of income and aggravates the reversal of fortune of the down-trodden segments of society, who will harbour ill-feelings and grudges towards the more affluent in the community. At any opportunity, these feelings will boil and escalate into outright violence and the disruption of calm and life. The Prophet (ﷺ) said: “Be warned of miserliness: it caused those who came before you to shed one another’s blood; it caused those who came before you to abandon one another ˹severing relationships of kin˺; it caused those who came before you to desecrate the sacred”. (al-Albāni, Ṣaḥīḥ al-Targhīb: 2603)
அரபு விரிவுரைகள்:
وَٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأٓخِرِۗ وَمَن يَكُنِ ٱلشَّيۡطَٰنُ لَهُۥ قَرِينٗا فَسَآءَ قَرِينٗا
(38) those who spend their money ˹in charity only˺ to show off to people and do not ˹in sincerity˺ Believe in Allah and the Last Day[865]—whoever is a fellow of Satan, then sordid indeed is the fellowship.
[865] Such people fall within the sphere of hypocrisy, and the sincerity of their Faith is in doubt. They are the companions of Satan, who enjoins ungodly acts and drives those who fall under his command away from acts of virtue. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَمَاذَا عَلَيۡهِمۡ لَوۡ ءَامَنُواْ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَأَنفَقُواْ مِمَّا رَزَقَهُمُ ٱللَّهُۚ وَكَانَ ٱللَّهُ بِهِمۡ عَلِيمًا
(39) What irks them should they ˹just˺ Believe in Allah and the Last Day, and spend out of Allah’s provisions for them! Indeed Allah is All-Knowing about them.
அரபு விரிவுரைகள்:
إِنَّ ٱللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٖۖ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا
(40) [866]Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight[867]; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward.
[866] There is great hope of salvation in this aya. Both the great exegetical Companions Ibn ʿAbbās and Ibn Masʿūd (j) are of the view that this aya is one of a few that are better than all that the sun shines on (cf. al-Jazā’irī). ʿAbdullāh Ibn Masʿūd (رضي الله عنه) said: “There are five ayas in al-Nisā’ that I would not replace for the world. And I know for certain that those of knowledge would not pass by them without recognizing them. ˹They are˺: “If you ˹Believers˺ avoid the major ones ˹of the sins˺ that you are warned against, We will absolve you of your ˹lesser˺ misdeeds and We will have you enter a Noble Entrance ˹Paradise˺,” (4: 31); “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward,” (4: 40); “Allah does not forgive that He is Associated with, but He forgives what is lesser than that for whoever He wills,” (4: 48); “Had they – when they wronged themselves – come to you and sought Allah’s forgiveness and the Messenger sought forgiveness for them, they would have surely found Allah All-Forgiving, Most Merciful,” (4: 64); and, “Whoever commits an ill deed or wrongs himself, then seeks forgiveness from Allah shall find Allah All-Forgiving, Most Merciful,” (4: 110) (al-Ṭabarānī: 9069; al-Ḥākim: 3194). A number of Qur’anic ayas underline the fact that God will not deny people the least amount of the good they do and that He accounts for the most seemingly insignificant of deeds (cf. 21: 47, 31: 16, 99: 6-8). ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None who bears the weight of a mustard seed of faith in his heart will enter Hell”. (Muslim: 91)
[867] Dharrah, often translated as atom, is a very small and insignificant amount. It is said to mean young ants, weightless things, a speck of dust that the air lifts easily and/or those minute particles that can be seen when a beam of light penetrates through gaps (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Zabīdī, Tāj al-ʿArūs).
[867] Dharrah, often translated as atom, is a very small and insignificant amount. It is said to mean young ants, weightless things, a speck of dust that the air lifts easily and/or those minute particles that can be seen when a beam of light penetrates through gaps (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Zabīdī, Tāj al-ʿArūs).
அரபு விரிவுரைகள்:
فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِيدٖ وَجِئۡنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدٗا
(41) [868]How ˹will they fare˺, when we bring forward a witness from every nation, and We bring you ˹Muhammad˺ as witness against these[869]!
[868] That God does not wrong anyone by the smallest amount, entails that He brings witnesses to testify either for or against those who are held to account on the Day of Judgement. These witnesses are no less than the most honourable Prophets that God sent to each nation to show them His Straight Path that leads to His Pleasure (cf. al-Rāzī).
[869] Your nation.
[869] Your nation.
அரபு விரிவுரைகள்:
يَوۡمَئِذٖ يَوَدُّ ٱلَّذِينَ كَفَرُواْ وَعَصَوُاْ ٱلرَّسُولَ لَوۡ تُسَوَّىٰ بِهِمُ ٱلۡأَرۡضُ وَلَا يَكۡتُمُونَ ٱللَّهَ حَدِيثٗا
(42) On that Day, those who Denied and rebelled against the Messenger wish to be levelled to the ground; they will not be able to hide a word from Allah[870].
[870] They wish they could just vanish because they know that they will be held accountable for all their past actions and they can say nothing but the truth on that Day (cf. 36: 65; al-Ṭabarī, Ibn Kathīr al-Saʿdī).
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقۡرَبُواْ ٱلصَّلَوٰةَ وَأَنتُمۡ سُكَٰرَىٰ حَتَّىٰ تَعۡلَمُواْ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغۡتَسِلُواْۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٞ مِّنكُم مِّنَ ٱلۡغَآئِطِ أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءٗ فَتَيَمَّمُواْ صَعِيدٗا طَيِّبٗا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُمۡۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا
(43) [871]You who Believe! Do not come near Prayers while intoxicated ˹but wait˺ until you realize what you are saying[872] or ˹places of Prayer˺ in a state of ceremonial impurity[873], unless passing through, until you bathe[874]. ˹But˺ If you are ill[875], travelling, or any of you goes to a low place[876] ˹to relieve himself ˺, or touched women[877] and you cannot find water then seek clean earth, wiping your faces and your hands with it [878]—indeed Allah is Most Pardoning, All-Forgiving.
[871] After describing how grave standing between the Hands of God on the Day of Judgement will be, and that only those who are pure in heart will be spared His Punishment, now the ayas refer to the best observance in standing between the Hands of God in this worldly life, during Prayers. It requires total devotion and untainted purity. (al-Biqāʿī, Naẓm al-Durar)
[872] This ruling is abrogated by the aya that forbids consuming intoxicants altogether: “Indeed intoxicants, gambling, ˹setting up˺ altars ˹for idols˺ and divining arrows are obnoxiously vile – Satan’s own doing, so shun them; may you prosper”. (5: 90) (Cf. al-Naḥḥās, al-Nāsikh wa al-Mansūkh; al-Zuhrī, al-Nāsikh wa al-Mansūkh) This aya was revealed within the context of building the then emerging community, getting them ready for the total ban that was to follow.
[873] Janābah (ceremonial impurity), that state which follows after having sex or discharge of sperm because of arousal.
[874] While in a state of ceremonial impurity, one is allowed to pass through a place of Prayer but not stay in it, unless ghusl (washing) is performed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[875] An illness which hinders people from using water. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[876] al-Ghā’iṭ originally means a depression in the land or ground lower than the surrounding area. When relieving themselves by urinating or excreting, Arabs of the time used to seek a low place in order to be hidden from the view of others. Later, the meaning was metonymically extended to mean the act of relieving one’s self. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
[877] This could figuratively mean having sexual contact with them or literally just touching them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Jurists are of different opinions on this but the great Companion exegete, known as the interpreter of the Qur’an, Ibn ʿAbbās (ﷺ) opines that it is a metonym for sexual intercourse used euphemistically (cf. Ibn al-ʿArabī, Aḥkām al-Qur’ān).
[878] That is perform the act of dry ablution or tayammum.
[872] This ruling is abrogated by the aya that forbids consuming intoxicants altogether: “Indeed intoxicants, gambling, ˹setting up˺ altars ˹for idols˺ and divining arrows are obnoxiously vile – Satan’s own doing, so shun them; may you prosper”. (5: 90) (Cf. al-Naḥḥās, al-Nāsikh wa al-Mansūkh; al-Zuhrī, al-Nāsikh wa al-Mansūkh) This aya was revealed within the context of building the then emerging community, getting them ready for the total ban that was to follow.
[873] Janābah (ceremonial impurity), that state which follows after having sex or discharge of sperm because of arousal.
[874] While in a state of ceremonial impurity, one is allowed to pass through a place of Prayer but not stay in it, unless ghusl (washing) is performed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[875] An illness which hinders people from using water. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[876] al-Ghā’iṭ originally means a depression in the land or ground lower than the surrounding area. When relieving themselves by urinating or excreting, Arabs of the time used to seek a low place in order to be hidden from the view of others. Later, the meaning was metonymically extended to mean the act of relieving one’s self. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah)
[877] This could figuratively mean having sexual contact with them or literally just touching them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Jurists are of different opinions on this but the great Companion exegete, known as the interpreter of the Qur’an, Ibn ʿAbbās (ﷺ) opines that it is a metonym for sexual intercourse used euphemistically (cf. Ibn al-ʿArabī, Aḥkām al-Qur’ān).
[878] That is perform the act of dry ablution or tayammum.
அரபு விரிவுரைகள்:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبٗا مِّنَ ٱلۡكِتَٰبِ يَشۡتَرُونَ ٱلضَّلَٰلَةَ وَيُرِيدُونَ أَن تَضِلُّواْ ٱلسَّبِيلَ
(44) Have you ˹Muhammad˺ not seen those who were given a share of the Book, they purchase misguidedness and want you ˹Believers˺ to swerve off the path ˹of guidance˺!
அரபு விரிவுரைகள்:
مِّنَ ٱلَّذِينَ هَادُواْ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعۡنَا وَعَصَيۡنَا وَٱسۡمَعۡ غَيۡرَ مُسۡمَعٖ وَرَٰعِنَا لَيَّۢا بِأَلۡسِنَتِهِمۡ وَطَعۡنٗا فِي ٱلدِّينِۚ وَلَوۡ أَنَّهُمۡ قَالُواْ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَيۡرٗا لَّهُمۡ وَأَقۡوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا
(46) Among the Jews are those who distort discourse from its ˹proper˺ position; they say: “We listen and we disobey”, “listen ˹to us˺, ˹may˺ you not be told!”[879] and “rāʿinā”; twisting their tongues and stabbing at ˹your˺ Religion. Had they said; “we listen and we obey”, “listen ˹only˺” and “unẓurnā”[880] it would have been better for them and more upright. But Allah damned them for their Denial; little do they Believe.
[879] They play on words. It could be that they are saying that a person of your status cannot be told to listen in spite of himself (cf. Muḥyī ad-Dīn Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu), or they pray that he (ﷺ) becomes deaf or even dies so that he loses his sense of hearing (cf. al-Ṭabarī, Ibn Kathīr).
[880] One word for seeking the Prophet’s permission, i.e. rāʿinā (lend us your ear), is replaced by another, i.e. unẓurnā (bear with us), as rāʿinā could be twisted and used derogatorily to mean something else which is inappropriate (from ruʿūnah, foolishness). Some of the Madinan Jews used to address the Prophet (ﷺ) by subtly twisting their tongues when uttering rāʿinā to mean: “You are foolish!” (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
[880] One word for seeking the Prophet’s permission, i.e. rāʿinā (lend us your ear), is replaced by another, i.e. unẓurnā (bear with us), as rāʿinā could be twisted and used derogatorily to mean something else which is inappropriate (from ruʿūnah, foolishness). Some of the Madinan Jews used to address the Prophet (ﷺ) by subtly twisting their tongues when uttering rāʿinā to mean: “You are foolish!” (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ ءَامِنُواْ بِمَا نَزَّلۡنَا مُصَدِّقٗا لِّمَا مَعَكُم مِّن قَبۡلِ أَن نَّطۡمِسَ وُجُوهٗا فَنَرُدَّهَا عَلَىٰٓ أَدۡبَارِهَآ أَوۡ نَلۡعَنَهُمۡ كَمَا لَعَنَّآ أَصۡحَٰبَ ٱلسَّبۡتِۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولًا
(47) You who were given the Book, Believe in what We sent down[881] confirming the truth of what you have, ˹that is˺ before we deface some countenances and twist them towards the rear, or We Damn them like we Damned the companions of the Sabbath[882]—indeed the Command of Allah always comes to pass.
[881] The religion of Muhammad (ﷺ) and the Qur’an (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[882] The details of this story are given in 7: 163-165.
[882] The details of this story are given in 7: 163-165.
அரபு விரிவுரைகள்:
إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا
(48) Allah does not forgive that He is Associated with, but He forgives what is lesser than that for whoever He wills. Whoever Associates with Allah perpetrates an egregious sin.
அரபு விரிவுரைகள்:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُمۚ بَلِ ٱللَّهُ يُزَكِّي مَن يَشَآءُ وَلَا يُظۡلَمُونَ فَتِيلًا
(49) Have you ˹Muhammad˺ not seen those who glorify themselves![883] Nay but Allah glorifies whoever He wishes[884]—they will not be wronged ˹even by the measure of ˺ a hair on a date seed[885].
[883] These are the Jews who like to think of themselves as ‘chosen’ or a cut above the rest. They say: “We are the children of Allah and His beloved!” (5: 18); “The Fire will not touch us except for a limited number of days!” (2: 80). (al-Ṭabarī, al-Rāzī, al-Saʿdī)
[884] God is the One Who really knows the truth of matters, and thus He lauds whoever is deserving of His creation: “Do not glorify yourselves; He knows best those who are ˹truly˺ Mindful”, (53: 32). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[885] That is to say as much as a hair’s breadth.
[884] God is the One Who really knows the truth of matters, and thus He lauds whoever is deserving of His creation: “Do not glorify yourselves; He knows best those who are ˹truly˺ Mindful”, (53: 32). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[885] That is to say as much as a hair’s breadth.
அரபு விரிவுரைகள்:
ٱنظُرۡ كَيۡفَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَۖ وَكَفَىٰ بِهِۦٓ إِثۡمٗا مُّبِينًا
[886] By glorifying themselves in such a manner and claiming honour falsely. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبٗا مِّنَ ٱلۡكِتَٰبِ يُؤۡمِنُونَ بِٱلۡجِبۡتِ وَٱلطَّٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَٰٓؤُلَآءِ أَهۡدَىٰ مِنَ ٱلَّذِينَ ءَامَنُواْ سَبِيلًا
(51) Have you ˹Muhammad˺ not seen those who were given a share of the Book believing in ˹all sorts of ˺ idols[887] and false gods[888] and say about those who Deny: “These are more guided in their ways than those who Believe!”[889]
[887] al-Jibt is a word used for all sorts of false and groundless things and everything that is worshipped besides God. (al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[888] al-Ṭāghūt taken from ṭughyān, i.e. transgression and wrongdoing. All that transgresses against God. Anyone who condones being worshipped besides God is a ṭāghūt. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[889] The reason for the revelation of this aya is narrated by Ibn ʿAbbās (رضي الله عنهما) whereby: “When ˹the Jewish scholar˺ Kaʿb Ibn al-Ashraf came to Makkah, the Quraysh asked him: “You are the best of the people of Madinah and their master. Aren’t you?” He replied: “Yes!” They then said: “What do you think of this sonless outcast ˹alluding to the Most Noble Prophet Muhammad (ﷺ)˺ claiming that he is better than us when we are the custodians of pilgrims and the caretakers of the House of God!” He said: “You are indeed better than him!” Then the following ayas were revealed: “Indeed, your hater is the one cut off”, (108: 3) and: “Have you ˹Muhammad˺ not seen those who were given a share of the Book believing in ˹all sorts of ˺ idols and false gods and say about those who Deny: “These are more guided in their ways than those who Believe!*Those are the ones whom Allah Damned—whoever Allah Damns will find no helper””. (al-Nasā’ī, al-Sunan al-Kubrā: 11707; Ibn Ḥibbān: 6572)
[888] al-Ṭāghūt taken from ṭughyān, i.e. transgression and wrongdoing. All that transgresses against God. Anyone who condones being worshipped besides God is a ṭāghūt. (Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[889] The reason for the revelation of this aya is narrated by Ibn ʿAbbās (رضي الله عنهما) whereby: “When ˹the Jewish scholar˺ Kaʿb Ibn al-Ashraf came to Makkah, the Quraysh asked him: “You are the best of the people of Madinah and their master. Aren’t you?” He replied: “Yes!” They then said: “What do you think of this sonless outcast ˹alluding to the Most Noble Prophet Muhammad (ﷺ)˺ claiming that he is better than us when we are the custodians of pilgrims and the caretakers of the House of God!” He said: “You are indeed better than him!” Then the following ayas were revealed: “Indeed, your hater is the one cut off”, (108: 3) and: “Have you ˹Muhammad˺ not seen those who were given a share of the Book believing in ˹all sorts of ˺ idols and false gods and say about those who Deny: “These are more guided in their ways than those who Believe!*Those are the ones whom Allah Damned—whoever Allah Damns will find no helper””. (al-Nasā’ī, al-Sunan al-Kubrā: 11707; Ibn Ḥibbān: 6572)
அரபு விரிவுரைகள்:
أُوْلَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُۖ وَمَن يَلۡعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا
அரபு விரிவுரைகள்:
أَمۡ لَهُمۡ نَصِيبٞ مِّنَ ٱلۡمُلۡكِ فَإِذٗا لَّا يُؤۡتُونَ ٱلنَّاسَ نَقِيرًا
(53) [890]Or do they have a share in the kingship ˹of Allah˺? Had they, they would not give ˹other˺ people ˹of it as much as˺ a groove on a date seed!
[890] Those who willingly subscribe to such outright lies and fabrications are consumed by deep set greed and lack of goodwill. Naturally, they want no good to come by others (cf. al-Rāzī).
அரபு விரிவுரைகள்:
أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٰهِيمَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَٰهُم مُّلۡكًا عَظِيمٗا
(54) Or do they envy ˹other˺ people for the bounties Allah granted them?[891] ˹But then˺[892] We did grant the House of Abraham the Book and Wisdom[893], and We granted them a great kingship[894].
[891] That Prophethood came to Muhammad (ﷺ), a non-Jew. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[892] God reminds them of His favours to their forefathers. The One, the Most Generous, Who is the sole Owner of kingship, can shower with favour whoever He wills and without asking permission from anybody, especially those who claim a right to it.
[893] All that was revealed to them besides the Scriptures. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[894] Like that of Solomon’s (عليه السلام).
[892] God reminds them of His favours to their forefathers. The One, the Most Generous, Who is the sole Owner of kingship, can shower with favour whoever He wills and without asking permission from anybody, especially those who claim a right to it.
[893] All that was revealed to them besides the Scriptures. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[894] Like that of Solomon’s (عليه السلام).
அரபு விரிவுரைகள்:
فَمِنۡهُم مَّنۡ ءَامَنَ بِهِۦ وَمِنۡهُم مَّن صَدَّ عَنۡهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
(55) Among them are those who Believe in him ˹Muhammad and/or the Qur’an˺ and those who look the other way[895]—Hell suffices for a blazing fire!
[895] Ṣadda ʿan either means they turned their own faces away from it, or prevented others from setting their sights on it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِنَا سَوۡفَ نُصۡلِيهِمۡ نَارٗا كُلَّمَا نَضِجَتۡ جُلُودُهُم بَدَّلۡنَٰهُمۡ جُلُودًا غَيۡرَهَا لِيَذُوقُواْ ٱلۡعَذَابَۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمٗا
(56) Those who Deny Our Signs, We will have them scorched by a Fire; whenever their skins are burned away, We replace them with other skins to make them taste the Punishment ˹anew˺—indeed Allah is Most Prevailing, All-Wise.
அரபு விரிவுரைகள்:
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ لَّهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ وَنُدۡخِلُهُمۡ ظِلّٗا ظَلِيلًا
(57) Those who Believe and do good deeds, We will admit them into Gardens under which rivers flow, forever they abide therein; there they will have purified spouses and We will admit them into shadowy shade[896].
[896] Úill ẓalīl means an everlasting shade which the sun does not dissipate; a shade in which no biting cold, sultry heat, glaring light, gusty wind or heat wave passes through. (Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt)
அரபு விரிவுரைகள்:
۞ إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرٗا
(58) [897]Indeed Allah commands you that you should hand over trusts[898] to their ˹rightful˺ owners and should you judge among people[899], judge fairly. Exalted indeed is what Allah exhorts you to—verily Allah is All-Hearing, All-Seeing.
[897] To be trustworthy and fair are two great traits that all Believers need to carry. This is, in a way, an allusion to those who did not pass fair judgement when they declared that Deniers are more guided than Believers; they betrayed their trust (cf. al-Rāzī, Riḍā).
[898] Believers are instructed to give back what they have been entrusted with to its rightful owners: whole and without delay. (Ibn Kathīr, al-Saʿdī)
[899] Judge with fairness among disputants.
[898] Believers are instructed to give back what they have been entrusted with to its rightful owners: whole and without delay. (Ibn Kathīr, al-Saʿdī)
[899] Judge with fairness among disputants.
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا
(59) You who Believe obey Allah, obey the Messenger and those who are in charge among you[900]. ˹But˺ Should you dispute over a matter, then refer it to Allah and the Messenger, that is if you ˹truly˺ Believe in Allah and the Last Day; that is better and of a more desirable end[901].
[900] As much as those who are in charge (ulī al-amr) are instructed to be fair and equitable and to uphold justice, those who receive their judgement are encouraged to obey (al-Rāzī, al-Tawḥīdī, al-Biqāʿī, Naẓm al-Durar).
Believers are told to obey those who are put in charge of their affairs given that what they tell them to do or follow is in accordance with the precepts of Islam, as detailed in the Qur’an and the Sunnah, and is fair and equitable: “No one of the creation is ever to be obeyed in sinning against the Creator. Obeying only applies to what is deemed acceptable”. (Muslim: 1840, cf. also al-Bukhārī: 7145) ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) said: “We swore an oath of allegiance to the Messenger of Allah (ﷺ) that we should listen and obey under all circumstances whether we like it or not, that we will not defy those who are in charge of us, and that we stand for what is right wherever we might be and never fear blame to carry out what Allah commands”. (al-Bukhārī: 7199, Muslim: 1840)
[901] Rebelling against commands and unruly behaviour cuts against the grain of social order.
Believers are told to obey those who are put in charge of their affairs given that what they tell them to do or follow is in accordance with the precepts of Islam, as detailed in the Qur’an and the Sunnah, and is fair and equitable: “No one of the creation is ever to be obeyed in sinning against the Creator. Obeying only applies to what is deemed acceptable”. (Muslim: 1840, cf. also al-Bukhārī: 7145) ʿUbādah Ibn al-Ṣāmit (رضي الله عنه) said: “We swore an oath of allegiance to the Messenger of Allah (ﷺ) that we should listen and obey under all circumstances whether we like it or not, that we will not defy those who are in charge of us, and that we stand for what is right wherever we might be and never fear blame to carry out what Allah commands”. (al-Bukhārī: 7199, Muslim: 1840)
[901] Rebelling against commands and unruly behaviour cuts against the grain of social order.
அரபு விரிவுரைகள்:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓاْ إِلَى ٱلطَّٰغُوتِ وَقَدۡ أُمِرُوٓاْ أَن يَكۡفُرُواْ بِهِۦۖ وَيُرِيدُ ٱلشَّيۡطَٰنُ أَن يُضِلَّهُمۡ ضَلَٰلَۢا بَعِيدٗا
(60) Have you ˹Muhammad˺ not seen those who falsely claim that they Believe[902] in what was sent down to you and what was sent down before you[903]; ˹yet still˺ they want to resort to false gods[904] to adjudicate ˹their disputes˺, when they were commanded to reject it[905]—Satan wants to swerve them far off the path ˹of guidance˺.
[902] The hypocrites whose hearts are diseased.
[903] The Qur’an and earlier Scriptures, respectively.
[904] According to ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) this aya was revealed with regards to a group of the Aslam tribe, who professed Islam, then went to Abū Zurārah al-Aslamī, the soothsayer, to settle a dispute. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[905] Judgement which is not in accordance with what God sent down to His Messenger (ﷺ). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[903] The Qur’an and earlier Scriptures, respectively.
[904] According to ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) this aya was revealed with regards to a group of the Aslam tribe, who professed Islam, then went to Abū Zurārah al-Aslamī, the soothsayer, to settle a dispute. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[905] Judgement which is not in accordance with what God sent down to His Messenger (ﷺ). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
فَكَيۡفَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ ثُمَّ جَآءُوكَ يَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَآ إِلَّآ إِحۡسَٰنٗا وَتَوۡفِيقًا
(62) How ˹then will they fare˺ when disaster strikes them because of what their hands sent forth, and ˹then˺ they ˹will˺ come to you[906] swearing by Allah: “We only meant to do good and set matters straight!”
[906] At times of hardship they know only too well to whom they should resort; the one who possesses the truth and is able to alleviate their affliction by praying to the True God.
அரபு விரிவுரைகள்:
أُوْلَٰٓئِكَ ٱلَّذِينَ يَعۡلَمُ ٱللَّهُ مَا فِي قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِيٓ أَنفُسِهِمۡ قَوۡلَۢا بَلِيغٗا
(63) Those are the ones about whom Allah knows what lurks in their hearts, so turn away from them[907], warn them and say to them profound words about themselves[908].
[907] That is, do not take measures to punish them for their insincerity. As long as they did not make manifest the Denial that they are really bent on, there is no way against them (cf. al-Ṭabarī, Ibn Kathīr, al-Jazā’irī).
[908] Qawl balīgh is penetrating speech that reaches people’s hearts because of its frankness and persuasiveness. For it to be so, it has to be true and to the point. (Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[908] Qawl balīgh is penetrating speech that reaches people’s hearts because of its frankness and persuasiveness. For it to be so, it has to be true and to the point. (Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
அரபு விரிவுரைகள்:
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابٗا رَّحِيمٗا
(64) We only sent Prophets to be obeyed, by Allah’s permission. Had they – when they wronged themselves – come to you and sought Allah’s forgiveness and the Messenger sought forgiveness for them, they would have surely found Allah All-Forgiving, Most Merciful.
அரபு விரிவுரைகள்:
فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا
(65) Nay by your Lord! They will not truly Believe until they seek your judgement in their disputes and then they find no scruples in them from your judgement and they give in totally.
அரபு விரிவுரைகள்:
وَلَوۡ أَنَّا كَتَبۡنَا عَلَيۡهِمۡ أَنِ ٱقۡتُلُوٓاْ أَنفُسَكُمۡ أَوِ ٱخۡرُجُواْ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٞ مِّنۡهُمۡۖ وَلَوۡ أَنَّهُمۡ فَعَلُواْ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيۡرٗا لَّهُمۡ وَأَشَدَّ تَثۡبِيتٗا
(66) Had We ordained they kill themselves or abandon their lands, they would ˹surely˺ not have done so; except for a few of them[909]. But should they do what they are commanded to, it would be better for them and a stronger confirmation ˹of their Faith˺[910].
[909] God, who would not charge a soul with more than it can bear (2: 286), is not tasking them with an augean task such as killing themselves or deserting their homes to test their Faith. Rather, He is asking them to perform a much simpler act of obedience, whereby they resort to the judgement of the Messenger (ﷺ), which is very crucial to affirming his leadership of the community and to their unequivocal approval of it. Yet their Faith is so shaky that they cannot find it in themselves to follow the ordainments of God, no matter or how unburdening they are how much is at stake.
[910] The result of obedience is increase in Faith: Faith (Īmān) increases with obedience and decreases with rebelliousness (cf. al-Jazā’irī).
[910] The result of obedience is increase in Faith: Faith (Īmān) increases with obedience and decreases with rebelliousness (cf. al-Jazā’irī).
அரபு விரிவுரைகள்:
وَإِذٗا لَّأٓتَيۡنَٰهُم مِّن لَّدُنَّآ أَجۡرًا عَظِيمٗا
அரபு விரிவுரைகள்:
وَلَهَدَيۡنَٰهُمۡ صِرَٰطٗا مُّسۡتَقِيمٗا
அரபு விரிவுரைகள்:
وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَۚ وَحَسُنَ أُوْلَٰٓئِكَ رَفِيقٗا
(69) Whoever obeys Allah and the Messenger, then those are among the ones on whom Allah has bestowed His Grace—of the Prophets, the Affirmers of Truth, the martyrs and the pious[911]—indeed the companion of these is well off.
[911] al-Ṣiddiqīn (the Affirmers of the Truth) are those whose truthfulness and affirmation of Truth are no less than perfect; they realized the Truth and confirmed it with certitude in their hearts, stuck to it and embodied it with their words and actions. al-Shuhadā’ (the martyrs) are those killed in the path of God to make His word stand above everything else. al-Ṣāliḥīn (the pious) are those whose outward actions are a truthful manifestation of their inner Truth (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
When reciting al-Fātiḥah, the opening sura of the Qur’an, in every unit (rakʿah) of their five mandatory daily Prayers, Believers are asking God Almighty to lead them to the way of these on whom He bestowed His Grace. ʿĀ’ishah (i) said: “I heard the Messenger of Allah (ﷺ) say: “Never was there a Prophet who falls ˹terminally˺ ill without him given the choice to ˹either be healed and given more time in˺ this worldly life or ˹taken by death to˺ the Hereafter”. “During the illness from which he passed away, he (ﷺ) suffered severe hoarseness and I heard him say: “…among the ones on whom Allah has bestowed His Grace—of the Prophets, the Affirmers of Truth, the martyrs and the pious”. I knew then that he had been given the choice ˹between life and death˺”. (al-Bukhārī: 4586)
When reciting al-Fātiḥah, the opening sura of the Qur’an, in every unit (rakʿah) of their five mandatory daily Prayers, Believers are asking God Almighty to lead them to the way of these on whom He bestowed His Grace. ʿĀ’ishah (i) said: “I heard the Messenger of Allah (ﷺ) say: “Never was there a Prophet who falls ˹terminally˺ ill without him given the choice to ˹either be healed and given more time in˺ this worldly life or ˹taken by death to˺ the Hereafter”. “During the illness from which he passed away, he (ﷺ) suffered severe hoarseness and I heard him say: “…among the ones on whom Allah has bestowed His Grace—of the Prophets, the Affirmers of Truth, the martyrs and the pious”. I knew then that he had been given the choice ˹between life and death˺”. (al-Bukhārī: 4586)
அரபு விரிவுரைகள்:
ذَٰلِكَ ٱلۡفَضۡلُ مِنَ ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ عَلِيمٗا
[912] The rewards of obeying God and His Messenger (ﷺ) are plentiful both in this worldly life and in the Hereafter, not least being raised to the lofty status of Prophets and their worthy companions in Paradise. The virtue of obedience is all too obvious for a community in the making.
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ خُذُواْ حِذۡرَكُمۡ فَٱنفِرُواْ ثُبَاتٍ أَوِ ٱنفِرُواْ جَمِيعٗا
(71) [913]You who Believe take your ˹necessary˺ precautions and charge forward in ˹separate˺ groups or as a whole.
[913] The command to rebel against one’s lethargy, prevail over one’s self and engage in the ultimate act of heroism of fighting in the cause of God, the toughest of all commands, which could lead to loss of life and martyrdom, comes just after the ayas that detail the advantages and rewards of obeying the commands of God and His Messenger (ﷺ) (cf. al-Tawḥīdī, al-Rāzī).
அரபு விரிவுரைகள்:
وَإِنَّ مِنكُمۡ لَمَن لَّيُبَطِّئَنَّ فَإِنۡ أَصَٰبَتۡكُم مُّصِيبَةٞ قَالَ قَدۡ أَنۡعَمَ ٱللَّهُ عَلَيَّ إِذۡ لَمۡ أَكُن مَّعَهُمۡ شَهِيدٗا
(72) ˹And know that˺ Indeed among you will be those[914] who drag their feet[915] and when a disaster strikes you[916], he says: “Allah has blessed me that I was not there with them”.
[914] The hypocrites. (al-Ṭabarī, Ibn Kathīr)
[915] Yubaṭṭi’anna because of a hidden object (al-mafʿūl al–mustatir) entails both slowing down one’s own pace as well as encouraging others to do the same. (al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt)
[916] Being defeated or killed by your enemies. (al-Ṭabarī, Ibn Kathīr)
[915] Yubaṭṭi’anna because of a hidden object (al-mafʿūl al–mustatir) entails both slowing down one’s own pace as well as encouraging others to do the same. (al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt)
[916] Being defeated or killed by your enemies. (al-Ṭabarī, Ibn Kathīr)
அரபு விரிவுரைகள்:
وَلَئِنۡ أَصَٰبَكُمۡ فَضۡلٞ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمۡ تَكُنۢ بَيۡنَكُمۡ وَبَيۡنَهُۥ مَوَدَّةٞ يَٰلَيۡتَنِي كُنتُ مَعَهُمۡ فَأَفُوزَ فَوۡزًا عَظِيمٗا
(73) But should a favour[917] from Allah come your way, he – as if there is no affection between you![918] – would certainly say: “Alas, had I been with them I would have won a great deal!”
[917] Winning victory over your enemies. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[918] Mawaddah (affection) comes as a result of a sense of belonging to a group. In such a scenario, the insincere will speak from their hearts and reveal their innermost thoughts in spite of the outwardly ‘affectionate’ relationship that binds them with Believers. All pretence of affection wonderously abandons them in that moment of truth (cf. al-Zamahksharī, al-Baiḍāwī).
[918] Mawaddah (affection) comes as a result of a sense of belonging to a group. In such a scenario, the insincere will speak from their hearts and reveal their innermost thoughts in spite of the outwardly ‘affectionate’ relationship that binds them with Believers. All pretence of affection wonderously abandons them in that moment of truth (cf. al-Zamahksharī, al-Baiḍāwī).
அரபு விரிவுரைகள்:
۞ فَلۡيُقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشۡرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا بِٱلۡأٓخِرَةِۚ وَمَن يُقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ فَيُقۡتَلۡ أَوۡ يَغۡلِبۡ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا
(74) Let those who trade this worldly life for the Hereafter fight in the path of Allah. Whoever fights in the path of Allah and is killed or attains victory We will reward him greatly[919].
[919] Whatever the result of the fight might be, given that the sincere in heart strove in the cause of God, whether they won or lost, they will surely be handsomely rewarded.
அரபு விரிவுரைகள்:
وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
(75) Why would you ˹ever˺ not fight in the path of Allah, and ˹for the sake of ˺ the victimized men, women and youngsters who say: “Our Lord, forge for us a way out of this town[920] whose dwellers are wrongful and find us from Your side an ally, find us from Your side a helper”.
[920] Makkah, which was then still in the grip of idol worshippers who fiercely pitted themselves against the emerging Faith and sought all means to destroy this fledgling Believing community. These are the Believers who could not migrate to Madinah. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
ٱلَّذِينَ ءَامَنُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ وَٱلَّذِينَ كَفَرُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓاْ أَوۡلِيَآءَ ٱلشَّيۡطَٰنِۖ إِنَّ كَيۡدَ ٱلشَّيۡطَٰنِ كَانَ ضَعِيفًا
(76) Those who Believe fight in the path of Allah, whereas those who Deny fight in the path of false idols. Fight then the allies of Satan—indeed the machinations of Satan are frail.
அரபு விரிவுரைகள்:
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقٞ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةٗۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلٞ وَٱلۡأٓخِرَةُ خَيۡرٞ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا
(77) Have you ˹Muhammad˺ not seen those to whom it was said: “Hold back your hands[921], keep up the Prayer and give out the prescribed alms”; and when fighting was prescribed for them, a party of them feared people as much as Allah is feared or even more. They said: “Our Lord, why did You prescribe fighting for us? Would You not delay it for a short while?” Say ˹Muhammad˺: “The enjoyment of the worldly life is ˹but so˺ little. But the Hereafter is better for the Mindful; you will not be wronged ˹even by the measure of ˺ a hair on a date seed”.
[921] At the beginning thay were asked to refrain from fighting their Denying enemies (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Because they were not ready or in possession of the means to so prevail, they were asked instead to first engage in a self disciplinary regime to prevail over their own weaknesses, by keeping up Prayers and dutifully giving out the prescribed alms.
அரபு விரிவுரைகள்:
أَيۡنَمَا تَكُونُواْ يُدۡرِككُّمُ ٱلۡمَوۡتُ وَلَوۡ كُنتُمۡ فِي بُرُوجٖ مُّشَيَّدَةٖۗ وَإِن تُصِبۡهُمۡ حَسَنَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِ ٱللَّهِۖ وَإِن تُصِبۡهُمۡ سَيِّئَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِكَۚ قُلۡ كُلّٞ مِّنۡ عِندِ ٱللَّهِۖ فَمَالِ هَٰٓؤُلَآءِ ٱلۡقَوۡمِ لَا يَكَادُونَ يَفۡقَهُونَ حَدِيثٗا
(78) “Wherever you might be, death will catch up with you; even if you are in fortified towers!” When good ˹fortune˺ comes their way, they say: “This is from Allah”, but when a misfortune befalls them, they say: “This is from you ˹Muhammad˺!”[922] Say ˹Muhammad˺: “All ˹good and bad fortune˺ is from Allah”. What is wrong with these people, they can hardly grasp what is said ˹to them˺!
[922] Implying that the Prophet (ﷺ) had nothing whatsoever to do with the good that came their way. When they hit a rough patch, however, they hastened to point their fingers of blame at him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The same was said to Prophets Moses (عليه السلام) (7: 131) and Ṣāliḥ (عليه السلام) (27: 47). Because of their insincere Belief and hidden Denial they think of the Prophets, who they view with unsettling apprehension, as bad omens who augured ill for them.
அரபு விரிவுரைகள்:
مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا
(79) Whatever good comes your way is from Allah[923] and whatever is bad comes from your own[924]. We sent you to people as a Messenger ˹no more˺[925]—sufficient is Allah ˹indeed˺ as Witness.
[923] As a blessing and a favour from God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[924] As a result of a sin that was committed (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). “Whatever calamity befalls you is from your hands doing; ˹but˺ He overlooks many another ˹of your sins˺”. (42: 30)
[925] The Prophet’s (ﷺ) mission was solely to deliver the Message that God entrusted him with (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Whether it is really Believed in or not is known by God Who witnesses everything and rewards or punishes accordingly. Thus, the Prophet (ﷺ) cannot hold people to account over what is hidden from him.
[924] As a result of a sin that was committed (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). “Whatever calamity befalls you is from your hands doing; ˹but˺ He overlooks many another ˹of your sins˺”. (42: 30)
[925] The Prophet’s (ﷺ) mission was solely to deliver the Message that God entrusted him with (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Whether it is really Believed in or not is known by God Who witnesses everything and rewards or punishes accordingly. Thus, the Prophet (ﷺ) cannot hold people to account over what is hidden from him.
அரபு விரிவுரைகள்:
مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظٗا
(80) Whoever obeys the Messenger obeys Allah[926], whereas those who turn away, We have not sent you ˹Muhammad˺ as overseer over them[927].
[926] Obeying the infallible Prophet (ﷺ) is tantamount to obeying God Almighty Himself Who entrusted him with the delivery of His Message. Whatever the Messenger (ﷺ) bids is by the bidding of God, for he says nothing out of his own accord but every word he utters is revealed to him by God (cf. 53: 3-4; al-Ṭabarī, Ibn Kathīr, al-Tawḥīdī, Ibn ʿĀshūr). Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever obeys me obeys Allah. Whoever disobeys me disobeys Allah”. (al-Bukhārī: 7137, Muslim: 1835)
[927] You are only tasked with delivering the Message, not to holding them accountable for their disobedience.
[927] You are only tasked with delivering the Message, not to holding them accountable for their disobedience.
அரபு விரிவுரைகள்:
وَيَقُولُونَ طَاعَةٞ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةٞ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
(81) They[928] say: “We obey!” But when they emerge from your place, a section of them nurture in the dead of the night something contrary to what you said[929]. Allah keeps record of what they nurture, so turn away from them[930] and put your trust in Allah—sufficient is Allah ˹indeed˺ as Trustee.
[928] The hypocrites. (al-Wāḥidī, Ibn Kathīr, Ibn ʿAṭiyyah)
[929] After having paid the Prophet (ﷺ) lip service and left him, a group of them convene later in the evening (bayyata) and deliberate among themselves resolving to contravene the Prophet’s bidding (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[930] They are in reality no more than a distraction from the main purpose of building a solid community out of the numerous individual Believers. The hypocrites were staunch in their stance and efforts to convince them otherwise was an unnecessary waste of time, especially as the danger they presented was not imminent, even if it had to be held in check. So the Prophet (ﷺ) is told not to busy his thoughts with them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). God, the All-Sufficient Helper, will take care of this matter.
[929] After having paid the Prophet (ﷺ) lip service and left him, a group of them convene later in the evening (bayyata) and deliberate among themselves resolving to contravene the Prophet’s bidding (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[930] They are in reality no more than a distraction from the main purpose of building a solid community out of the numerous individual Believers. The hypocrites were staunch in their stance and efforts to convince them otherwise was an unnecessary waste of time, especially as the danger they presented was not imminent, even if it had to be held in check. So the Prophet (ﷺ) is told not to busy his thoughts with them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). God, the All-Sufficient Helper, will take care of this matter.
அரபு விரிவுரைகள்:
أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا
(82) Would they not contemplate the Qur’an; had it been from another ˹source˺ besides Allah, they would have found many a discrepancy in it![931]
[931] The hypocrites will not ponder upon the Qur’an which is abundant enough as evidence of the Divine source of Muhammad’s (ﷺ) Messengership, and reason enough for them to follow his orders. Orders that are for the best interests of the whole community. They simply cannot see this glaring Truth because their discerning faculty is clouded by cancerous doubt; there are locks on their hearts (47: 24).
அரபு விரிவுரைகள்:
وَإِذَا جَآءَهُمۡ أَمۡرٞ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِي ٱلۡأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُۥ مِنۡهُمۡۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَٰنَ إِلَّا قَلِيلٗا
(83) When comforting or unsettling news comes to them, they would ˹hasten to˺ spread it out ˹widely˺[932]. Had they referred it to the Messenger and those in charge among them, those of them who are discerning of the truth of matters would have ˹really˺ found it out[933]. Had it not been for Allah’s Grace and his Mercy on you ˹Believers˺[934], you would have followed Satan, except for a few.
[932] These are the blabbers, a fifth column, within the ranks who are only too eager to spread whatever news comes their way aiming to stir up unrest. Talk is still of the behaviour of the insincere in times of war. Letting the Prophet (ﷺ) and the Believers in on all of this is by way of boosting their immunity against such disheartening guiles.
[933] When one receives news in times of turbulence, the best action is to relay it confidentially to the commander and/or those in a position of responsibility. Those of sound judgement among these realize the truth behind it and act accordingly.
[934] By guiding you to the best course of action (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[933] When one receives news in times of turbulence, the best action is to relay it confidentially to the commander and/or those in a position of responsibility. Those of sound judgement among these realize the truth behind it and act accordingly.
[934] By guiding you to the best course of action (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
فَقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفۡسَكَۚ وَحَرِّضِ ٱلۡمُؤۡمِنِينَۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأۡسَ ٱلَّذِينَ كَفَرُواْۚ وَٱللَّهُ أَشَدُّ بَأۡسٗا وَأَشَدُّ تَنكِيلٗا
(84) Fight then ˹Muhammad˺ in the path of Allah – you are tasked with no one but yourself – and hearten the Believers ˹to fight˺; may Allah curb the might of the Deniers—Allah is indeed Mightier and severer in inflicting punishment.
அரபு விரிவுரைகள்:
مَّن يَشۡفَعۡ شَفَٰعَةً حَسَنَةٗ يَكُن لَّهُۥ نَصِيبٞ مِّنۡهَاۖ وَمَن يَشۡفَعۡ شَفَٰعَةٗ سَيِّئَةٗ يَكُن لَّهُۥ كِفۡلٞ مِّنۡهَاۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقِيتٗا
(85) Whoever intercedes for a good cause will have a share of it[935], whereas whoever intercedes for an evil cause will have a portion of it—verily Allah is Keeper over everything.
[935] The person who helps others in time of need, will be rewarded handsomely for his good efforts (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Musā al-Ashʿarī (رضي الله عنه) said: “When someone in need comes to the Messenger of Allah (ﷺ) or when he was asked for something, he would announce ˹to his Companions˺: “Intervene and you will be rewarded!” (al-Bukhārī: 1432) Yet the person who knowingly extends a helping hand to someone who intends evil is considered a partner in that misdeed and thus will reap a portion of that evil harvest (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). “Help one another in piety and Mindfulness; and do not help one another in sin and transgression.” (5: 2)
அரபு விரிவுரைகள்:
وَإِذَا حُيِّيتُم بِتَحِيَّةٖ فَحَيُّواْ بِأَحۡسَنَ مِنۡهَآ أَوۡ رُدُّوهَآۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٍ حَسِيبًا
(86) [936]When you are offered a greeting then salute back with a better greeting or ˹at least˺ return it back ˹in the same measure˺[937]—verily Allah is Reckoner of everything.
[936] In this context, this obviously refers to an offer of peace by people with whom the Believers are at war as well as to individual people who, while possibly belonging to the enemy, have, to all outward appearances, peaceful intentions and could very well be Believers. This is in accordance with the Qur’anic injunctions: “If they incline to peace, you should incline to it as well” (8:61), and “If they hold back ˹from fighting˺, only the wrongdoers shall be transgressed against”. (2:193) (cf. al-Rāzī, Asad; also see Ayas 90, 91 and particularly 94 below.) The greeting of Islam is that of Peace (Salām). This is further explained in Aya 94 below.
[937] ʿImrān Ibn al-Ḥuṣayn (رضي الله عنه) said: “A man came to the Prophet (ﷺ) and said: “Assalāmu ʿalaykum ˹Peace be upon you˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Ten ˹ḥasanahs˺”. Then another one came and said: “Assalāmu ʿalaykum wa raḥmatu Allāh ˹Peace be upon you and Allah’s Mercy˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Twenty ˹ḥasanahs˺”. Then another one came and said: “Assalāmu ʿalaykum wa raḥmatu Allāh wa barakātuhu ˹Peace be upon you and Allah’s Mercy and His Blessings˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Thirty ˹ḥasanahs˺”. (Abū Dāwūd: 5195, al-Tirmidhī: 2689, Aḥmad: 19948) The more courteous the reply, the more the reward one receives for it. The form of greeting that was ordained by God is: Assalāmu ʿalaykum wa raḥmatu Allāh ˹Peace be upon you and Allah’s Mercy˺ (cf. al-Bukhārī: 6227).
[937] ʿImrān Ibn al-Ḥuṣayn (رضي الله عنه) said: “A man came to the Prophet (ﷺ) and said: “Assalāmu ʿalaykum ˹Peace be upon you˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Ten ˹ḥasanahs˺”. Then another one came and said: “Assalāmu ʿalaykum wa raḥmatu Allāh ˹Peace be upon you and Allah’s Mercy˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Twenty ˹ḥasanahs˺”. Then another one came and said: “Assalāmu ʿalaykum wa raḥmatu Allāh wa barakātuhu ˹Peace be upon you and Allah’s Mercy and His Blessings˺”. He was replied to ˹by the same greeting˺ and sat down. The Prophet (ﷺ) said: “Thirty ˹ḥasanahs˺”. (Abū Dāwūd: 5195, al-Tirmidhī: 2689, Aḥmad: 19948) The more courteous the reply, the more the reward one receives for it. The form of greeting that was ordained by God is: Assalāmu ʿalaykum wa raḥmatu Allāh ˹Peace be upon you and Allah’s Mercy˺ (cf. al-Bukhārī: 6227).
அரபு விரிவுரைகள்:
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَا رَيۡبَ فِيهِۗ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ حَدِيثٗا
(87) Allah, there is no god but Him, will gather you ˹all˺ on the Day of Judgement, in which there is no doubt; whose speech is more truthful than Allah’s!
அரபு விரிவுரைகள்:
۞ فَمَا لَكُمۡ فِي ٱلۡمُنَٰفِقِينَ فِئَتَيۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوٓاْۚ أَتُرِيدُونَ أَن تَهۡدُواْ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلٗا
(88) What is with you regarding the hypocrites ˹that you divide into˺ two ˹opposing˺ groups![938] But Allah debased them because of what they earned. Do you wish to guide those whom Allah has sent astray?—whoever Allah sends astray, you will not find a way for him.
[938] Fi’atayn two different parties who show their backs to each other, but who unite when consolidation is needed (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt). Believers differed among themselves regarding the hypocrites: a group declared them Denying, while another was of the opinion that they were not Denying. The fact of the matter, however, was that God debased them (arkasahum, lit. turned them upside down) turning them into outright Deniers as a result of their own hands doing; doubting, rebelling and plotting against Believers (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
அரபு விரிவுரைகள்:
وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءٗۖ فَلَا تَتَّخِذُواْ مِنۡهُمۡ أَوۡلِيَآءَ حَتَّىٰ يُهَاجِرُواْ فِي سَبِيلِ ٱللَّهِۚ فَإِن تَوَلَّوۡاْ فَخُذُوهُمۡ وَٱقۡتُلُوهُمۡ حَيۡثُ وَجَدتُّمُوهُمۡۖ وَلَا تَتَّخِذُواْ مِنۡهُمۡ وَلِيّٗا وَلَا نَصِيرًا
(89) They desire that you ˹Believers˺ Deny and then you will be ˹their˺ equals. Do not take any of them as allies, until they migrate in the path of Allah[939]. But if they turn away, then take them and kill them wherever you find them, and take neither an ally nor a helper from among them[940].
[939] For a form of reconciliation to happen with the Believers, the ‘hypocrites’ have to redeem themselves by nurturing sincere intentions of becoming true Believers as well as making a physical move from Denial and its environs into Belief and its environs. Only then are Believers allowed to relent towards them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr).
[940] Since they undoubtedly made their enmity clear, despite the repeated and peaceful moves the Believers made towards them, they are to be considered as warring enemies and where the rules of war apply.
[940] Since they undoubtedly made their enmity clear, despite the repeated and peaceful moves the Believers made towards them, they are to be considered as warring enemies and where the rules of war apply.
அரபு விரிவுரைகள்:
إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوۡمِۭ بَيۡنَكُمۡ وَبَيۡنَهُم مِّيثَٰقٌ أَوۡ جَآءُوكُمۡ حَصِرَتۡ صُدُورُهُمۡ أَن يُقَٰتِلُوكُمۡ أَوۡ يُقَٰتِلُواْ قَوۡمَهُمۡۚ وَلَوۡ شَآءَ ٱللَّهُ لَسَلَّطَهُمۡ عَلَيۡكُمۡ فَلَقَٰتَلُوكُمۡۚ فَإِنِ ٱعۡتَزَلُوكُمۡ فَلَمۡ يُقَٰتِلُوكُمۡ وَأَلۡقَوۡاْ إِلَيۡكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمۡ عَلَيۡهِمۡ سَبِيلٗا
(90) Except those ˹of them˺ who reach out ˹in refuge˺ to people with whom you have a ˹peace˺ pact[941]; or those who come to you with their hearts heavy[942]: should they fight you or fight their own people! Had Allah willed, He would have set them on you and they would have fought you. But if they keep their distance, withhold from fighting you and wave you peace, then Allah has made no ˹justifiable˺ means for you against them.
[941] Believers are encouraged to honour their pledges. If a party with which Believers have a peace treaty accepts those who come to them seeking refuge, then, by extension, the treaty includes them as well (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[942] Ḥaṣirat ṣudūruhum; they are greatly perturbed and this dilemma is overweighing them.
[942] Ḥaṣirat ṣudūruhum; they are greatly perturbed and this dilemma is overweighing them.
அரபு விரிவுரைகள்:
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأۡمَنُوكُمۡ وَيَأۡمَنُواْ قَوۡمَهُمۡ كُلَّ مَا رُدُّوٓاْ إِلَى ٱلۡفِتۡنَةِ أُرۡكِسُواْ فِيهَاۚ فَإِن لَّمۡ يَعۡتَزِلُوكُمۡ وَيُلۡقُوٓاْ إِلَيۡكُمُ ٱلسَّلَمَ وَيَكُفُّوٓاْ أَيۡدِيَهُمۡ فَخُذُوهُمۡ وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡۚ وَأُوْلَٰٓئِكُمۡ جَعَلۡنَا لَكُمۡ عَلَيۡهِمۡ سُلۡطَٰنٗا مُّبِينٗا
(91) You ˹Believers˺ will find other ones[943] who want to feel safe from you and their ˹own˺ people; whenever they are sent back to temptation[944], they are ˹readily˺ shoved into it. If they do not keep their distance, wave you peace, and hold back their hands then take them and kill them wherever you find them—these against whom We have made for you clearly evident authority.
[943] Unlike the group who sincerely want peace, this group is more cunning and deceitful. To ensure their safety, they play both the Believers, by outwardly showing themselves as Believers, and their own Denying people by following their heathen ways (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[944] Fitnah (trial) here is Denial. Originally it means trying and testing, which, in turn, is derived from the verb fatana, i.e. to throw gold in a fire to test its mettle (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). That is, they readily fall into Denial when given the least opportunity. Not only that, but when faced with any test of Faith, they flounder deeper into Denial, as the word urkisū (shoved into) entails (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[944] Fitnah (trial) here is Denial. Originally it means trying and testing, which, in turn, is derived from the verb fatana, i.e. to throw gold in a fire to test its mettle (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). That is, they readily fall into Denial when given the least opportunity. Not only that, but when faced with any test of Faith, they flounder deeper into Denial, as the word urkisū (shoved into) entails (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
وَمَا كَانَ لِمُؤۡمِنٍ أَن يَقۡتُلَ مُؤۡمِنًا إِلَّا خَطَـٔٗاۚ وَمَن قَتَلَ مُؤۡمِنًا خَطَـٔٗا فَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖ وَدِيَةٞ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦٓ إِلَّآ أَن يَصَّدَّقُواْۚ فَإِن كَانَ مِن قَوۡمٍ عَدُوّٖ لَّكُمۡ وَهُوَ مُؤۡمِنٞ فَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖۖ وَإِن كَانَ مِن قَوۡمِۭ بَيۡنَكُمۡ وَبَيۡنَهُم مِّيثَٰقٞ فَدِيَةٞ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖۖ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ شَهۡرَيۡنِ مُتَتَابِعَيۡنِ تَوۡبَةٗ مِّنَ ٱللَّهِۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا
(92) [945]A Believer may never kill a ˹fellow˺ Believer, except by mistake[946]. Whoever kills a Believer by mistake, then ˹the onus on him is˺ manumitting a Believing slave and handing over blood money to his family, unless they forgo it as an act of charity. If he ˹the deceased˺ belongs to a people who are your enemies[947] – yet he was a Believer – then ˹the onus on the killer is˺ manumitting a Believing slave. But if he belongs to a people with whom you have a ˹peace˺ pact, then ˹the onus on him is˺ handing over blood money to his fellows and manumitting a Believing slave. Whoever cannot find ˹a means to manumitting a Believing slave˺[948] then ˹the onus on him is˺ fasting two consecutive months, as a penance from Allah—verily Allah is All-Knowing, Most Wise.
[945] Whereas the previous ayas deal with scenarios in which killing those who only pretend to be Faithful is allowed and under what circumstances, Ayas 92-94 turn to set the boundaries for killing a Believer, inadvertently or otherwise. Since He (سبحانه وتعالى) prescribed fighting for the Believing community, God spells out the protocols of engaging in fights that could lead to loss of life; what is allowed, under what conditions and what is not (cf. Ibn ʿĀshūr, Riḍā).
[946] Inadvertent manslaughter.
[947] Kuffār ḥarbiyyah, i.e. warring, hostile Deniers. They are not to be given blood money because the deceased in actuality belongs more to the Believing community than to these, and lest they use the money as a resource for fighting Believers. However, in honour of the pledge, and knowing that the money would not be used against Believers, if the person killed is from a side with which Believers have a peace treaty (muʿāhadūn), they are to be given the blood money as will be said shortly (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[948] This covers a situation when the killer cannot find a Believing slave or raise the necessary funds to free one. He is to fast every day of these two months without a break; this is a punishment for not being cautious enough (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[946] Inadvertent manslaughter.
[947] Kuffār ḥarbiyyah, i.e. warring, hostile Deniers. They are not to be given blood money because the deceased in actuality belongs more to the Believing community than to these, and lest they use the money as a resource for fighting Believers. However, in honour of the pledge, and knowing that the money would not be used against Believers, if the person killed is from a side with which Believers have a peace treaty (muʿāhadūn), they are to be given the blood money as will be said shortly (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[948] This covers a situation when the killer cannot find a Believing slave or raise the necessary funds to free one. He is to fast every day of these two months without a break; this is a punishment for not being cautious enough (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
وَمَن يَقۡتُلۡ مُؤۡمِنٗا مُّتَعَمِّدٗا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدٗا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيۡهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمٗا
(93) Whoever kills a Believer intentionally, then his punishment is Hellfire, forever he abides therein[949]; Allah is Wrathful with him, Damns him and prepares for him mighty Punishment.
[949] Khālidan (residing forever) here is said to mean for an indefinitely extended period of time. None who has the least amount of Īmān (Faith) in his heart will reside in Hellfire forever (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). God forgives all sins except that He is Associated with in worship (4: 48).
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ ٱللَّهِ فَتَبَيَّنُواْ وَلَا تَقُولُواْ لِمَنۡ أَلۡقَىٰٓ إِلَيۡكُمُ ٱلسَّلَٰمَ لَسۡتَ مُؤۡمِنٗا تَبۡتَغُونَ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٞۚ كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ فَتَبَيَّنُوٓاْۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
(94) You who Believe, when you set about ˹the land fighting˺ in the path of Allah be sure and say not to any who offers you peace[950]: “You are not a Believer!” hoping for fleeting worldly gains[951], but with Allah are plentiful windfalls. Thus you ˹yourselves˺ were before Allah favoured you[952], so be sure—indeed Allah is fully aware of what you do.
[950] This is a person who withholds from fighting and declares that he is a Believer (cf. al-Ṭabarī, al-Muyassar). al-Rāzī says: “Exegetes are unanimous that this aya was revealed with regards to a group of Believers who met some people who declared themselves Muslim. They killed them claiming that they only declared Faith out of fear and to ward off death”.
[951] The spoils of war in this case.
[952] God reminds the Believers, now a strong community capable of asserting its presence in the face of belligerence, of how they themselves were when they used to hide their Faith amidst hostile Denying communities (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[951] The spoils of war in this case.
[952] God reminds the Believers, now a strong community capable of asserting its presence in the face of belligerence, of how they themselves were when they used to hide their Faith amidst hostile Denying communities (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
لَّا يَسۡتَوِي ٱلۡقَٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِينَ غَيۡرُ أُوْلِي ٱلضَّرَرِ وَٱلۡمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَٰعِدِينَ دَرَجَةٗۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ عَلَى ٱلۡقَٰعِدِينَ أَجۡرًا عَظِيمٗا
(95) They are not equal: those of the Believers who are staying back – except those with hindrances[953] – and those who strive in the path of Allah with their money and lives. Allah favours those who strive with their money and lives over the inert by a rank[954] – ˹but˺ to both Allah promises what is most pleasing[955]; Allah favours those who strive over the staying back with a great reward:
[953] al-Barā’ Ibn ʿĀzib (رضي الله عنه) said about the revelation of this aya: “When: “They are not equal: those of the Believers who are staying back – except those with hindrances – and those who strive in the path of Allah”, came down the Prophet (ﷺ) said: “Call so-and-so scribe to me”. The scribe came carrying the inkpot and the tablet (or shoulder blade), and the Prophet (ﷺ) said to him: “Write: “They are not equal…”. ʿAbdullāh Ibn Umm Maktūm (رضي الله عنه) said: “Messenger of Allah, I am blind!” Then: ‘except those with hindrances’, was revealed”. (al-Bukhārī: 459, Muslim: 1898). Those people who fall behind and do not join the ranks of fighting Believers are exempted given the validity of their excuses and the sincerity of their hearts (cf. al-Jazā’irī). Jābir Ibn ʿAbdillāh al-Anṣārī (رضي الله عنه) said: “We were with the Prophet (ﷺ) in a foray and he (ﷺ) said: “Indeed in Madinah are now men who are with you ˹by their hearts˺ no matter what distance you cover or valley you cross. They were held back by illness””, (cf. Muslim: 1911, al-Bukhārī: 2684).
[954] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever Believes in Allah and His Messenger, keeps up the Prayers and fasts Ramadan, Allah guarantees that He will admit him into Paradise, whether he migrates in the path of Allah, or remains still in the land where he was born”. Those who were with him said: “Messenger of Allah, shall we tell this ˹happy news˺ to people!” He (ﷺ) said: “There are one hundred ranks in Paradise which Allah prepared for those who strive in His path. The distance between one rank and the next is like that between heaven and Earth. When you pray to Allah ˹for Paradise˺ ask Him for al-Firdaws… it is the highest ˹rank˺ in Paradise, above it is the Most Merciful’s Throne, and the rivers of Paradise gush forth from it”. (al-Bukhārī: 7423, Muslim: 1884)
[955] That is Paradise. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[954] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever Believes in Allah and His Messenger, keeps up the Prayers and fasts Ramadan, Allah guarantees that He will admit him into Paradise, whether he migrates in the path of Allah, or remains still in the land where he was born”. Those who were with him said: “Messenger of Allah, shall we tell this ˹happy news˺ to people!” He (ﷺ) said: “There are one hundred ranks in Paradise which Allah prepared for those who strive in His path. The distance between one rank and the next is like that between heaven and Earth. When you pray to Allah ˹for Paradise˺ ask Him for al-Firdaws… it is the highest ˹rank˺ in Paradise, above it is the Most Merciful’s Throne, and the rivers of Paradise gush forth from it”. (al-Bukhārī: 7423, Muslim: 1884)
[955] That is Paradise. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
دَرَجَٰتٖ مِّنۡهُ وَمَغۡفِرَةٗ وَرَحۡمَةٗۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمًا
(96) ˹lofty˺ ranks ˹conferred˺ by Him, and forgiveness and mercy[956]—verily Allah is All-Forgiving, Most Merciful.
[956] These are spelled out in the following ayas: “You who Believe! Shall I direct you to a commerce that will save you from a painful Punishment: *that you Believe in Allah and His Messenger and strive in the path of Allah with your money and your souls? That is better for you, if you but knew. *He will forgive you your sins and cause you to enter Gardens under which rivers flow, and goodly dwellings in the Paradise of Eternity—that is the great triumph!” (61: 10-12)
அரபு விரிவுரைகள்:
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا
(97) [957]Those who wronged themselves, as the angels take their souls, they say ˹to them˺: “What was this ˹misery that˺ you were in!” They reply: “We were victimized in the land!” They ˹the angels˺ say: “Was not Allah’s land wide enough for you to migrate in?”[958] The ˹final˺ resort of these is Hellfire—awful indeed is the destination!
[957] ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) explains the reason behind this aya’s revelation as: “Some Muslims were among the Associators increasing their multitudes against the Messenger of Allah in battle. An arrow comes and hits one of them and he dies, or he gets hit by a sword and perishes. Upon this Allah sent down: “Those who wronged themselves, as the angels take their souls…” (al-Bukhārī: 7085). Such people ‘wronged themselves’ by doing what was not in their best interests, nor in the best interests of the then emerging community of Believers. Staying in the midst of the Deniers, they helped increase the Deniers’ numbers at a time when the Believers needed to bolster their numbers in readiness for battle in that very defining juncture in Islam’s history. Additionally, not having a really valid excuse to remain in the land of the ungodly, they were naturally unable to declare their Faith and practise it openly. Indeed, they might have had to pay lip service to the Deniers. In order to justify their lack of positive action, they concocted lame excuses (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[958] “My Believing servants! My land is indeed vast, so worship Me ˹and Me alone˺.” (29: 56)
[958] “My Believing servants! My land is indeed vast, so worship Me ˹and Me alone˺.” (29: 56)
அரபு விரிவுரைகள்:
إِلَّا ٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ لَا يَسۡتَطِيعُونَ حِيلَةٗ وَلَا يَهۡتَدُونَ سَبِيلٗا
(98) Exempted ˹from this are˺ the victimized men, women and youngsters who have no means ˹of escape˺ nor could they find a way ˹out˺[959].
[959] Abū Hurayrah (رضي الله عنه) said that: “The Prophet (ﷺ) used ˹at times˺ to pray earnestly after saying: “Allah listens to who thanks Him ˹samiʿa Allāhu li man ḥamidah˺”, in the last rakʿah of the ʿIshā’ Prayer, saying: ‘O Allah, salvage ʿAyyāsh Ibn Abū Rabīʿah. O Allah, salvage al-Walīd Ibn al-Walīd. O Allah, salvage Salamah Ibn Hishām. O Allah, salvage the victimized Believers. O Allah, toughen your infliction on Muḍar ˹the residents of Makkah and its environs, who were mainly Qurayshites˺. O Allah, blight them with severe droughts like those during the time of ˹Prophet˺ Joseph’”, (al-Bukhārī: 6393, Muslim: 675). The Prophet (ﷺ) named these specifically because he knew how sincere in their Faith they were, and how unable they were of fleeing Makkah. These individuals are in sharp contrast to the ones spoken of here who lacked real sincerity and thus deserved harsh chastisement (see Aya 89 above).
அரபு விரிவுரைகள்:
فَأُوْلَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعۡفُوَ عَنۡهُمۡۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورٗا
அரபு விரிவுரைகள்:
۞ وَمَن يُهَاجِرۡ فِي سَبِيلِ ٱللَّهِ يَجِدۡ فِي ٱلۡأَرۡضِ مُرَٰغَمٗا كَثِيرٗا وَسَعَةٗۚ وَمَن يَخۡرُجۡ مِنۢ بَيۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا
(100) Whoever migrates in the path of Allah will find many a safe haven and a breakthrough. Whoever sets out from his home migrating to Allah and His Messenger – but death catches up with him – his reward is securely assured by Allah[960]—verily Allah is Most Forgiving, Most Merciful.
[960] Knowing the true nature of his intentions, God will grant him the reward of a person who actually reached his desired destination. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَإِذَا ضَرَبۡتُمۡ فِي ٱلۡأَرۡضِ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَقۡصُرُواْ مِنَ ٱلصَّلَوٰةِ إِنۡ خِفۡتُمۡ أَن يَفۡتِنَكُمُ ٱلَّذِينَ كَفَرُوٓاْۚ إِنَّ ٱلۡكَٰفِرِينَ كَانُواْ لَكُمۡ عَدُوّٗا مُّبِينٗا
(101) When you ˹Believers˺ set about the land ˹travelling˺[961], you will not be sinning by shortening the Prayer[962], should you fear that the Deniers will try you[963]—indeed the Deniers are but an open enemy to you.
[961] That is travel in general (cf. 73: 20, al-Ṭabarī, Ibn Kathīr, al-Saʿdī) or, more specifically in this instance, either the one involved in migrating or fighting in the path of God (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Riḍā, Tafsīr al-Madīnah al-Munawwarah).
[962] Qaṣr al-ṣalāh, not in the way it is usually shortened while travelling during normal, peaceful times, but here expressed in times of fear in particular. That is, what is meant is shortening the manner of Prayer (qaṣr kayfiyyat al-ṣalāh) (cf. Ibn Kathīr who quotes Mujāhid, al-Ḍaḥḥāk and al-Suddī who are of this opinion). al-Shinqīṭī (Aḍwā’ al-Bayān: 1/248) further explains: “Shortening the manner of Prayer (qaṣr kaifiyyat al-ṣalāh) denotes what is made permissible therein which is not allowed during Praying peacefully. For example: some of them join the Imām in Prayer for one rakʿah, then the Imām ˹upon finishing the first rakʿah˺ remains standing and another group joins him and he Prays with them the second rakʿah; also they can Pray only by gesturing ˹the usual moves of Prayer˺ on their mounts or feet and without facing the direction of Prayer ˹al-qiblah˺”.
[963] Yaftinakum (lit. to try and test you), that is standing between you and seeking to prevent you from carrying out your religious duties properly. Potentially, then, by attacking you while you are busy performing Prayer (cf. al-Ṭabarī, al-Shinqīṭī).
[962] Qaṣr al-ṣalāh, not in the way it is usually shortened while travelling during normal, peaceful times, but here expressed in times of fear in particular. That is, what is meant is shortening the manner of Prayer (qaṣr kayfiyyat al-ṣalāh) (cf. Ibn Kathīr who quotes Mujāhid, al-Ḍaḥḥāk and al-Suddī who are of this opinion). al-Shinqīṭī (Aḍwā’ al-Bayān: 1/248) further explains: “Shortening the manner of Prayer (qaṣr kaifiyyat al-ṣalāh) denotes what is made permissible therein which is not allowed during Praying peacefully. For example: some of them join the Imām in Prayer for one rakʿah, then the Imām ˹upon finishing the first rakʿah˺ remains standing and another group joins him and he Prays with them the second rakʿah; also they can Pray only by gesturing ˹the usual moves of Prayer˺ on their mounts or feet and without facing the direction of Prayer ˹al-qiblah˺”.
[963] Yaftinakum (lit. to try and test you), that is standing between you and seeking to prevent you from carrying out your religious duties properly. Potentially, then, by attacking you while you are busy performing Prayer (cf. al-Ṭabarī, al-Shinqīṭī).
அரபு விரிவுரைகள்:
وَإِذَا كُنتَ فِيهِمۡ فَأَقَمۡتَ لَهُمُ ٱلصَّلَوٰةَ فَلۡتَقُمۡ طَآئِفَةٞ مِّنۡهُم مَّعَكَ وَلۡيَأۡخُذُوٓاْ أَسۡلِحَتَهُمۡۖ فَإِذَا سَجَدُواْ فَلۡيَكُونُواْ مِن وَرَآئِكُمۡ وَلۡتَأۡتِ طَآئِفَةٌ أُخۡرَىٰ لَمۡ يُصَلُّواْ فَلۡيُصَلُّواْ مَعَكَ وَلۡيَأۡخُذُواْ حِذۡرَهُمۡ وَأَسۡلِحَتَهُمۡۗ وَدَّ ٱلَّذِينَ كَفَرُواْ لَوۡ تَغۡفُلُونَ عَنۡ أَسۡلِحَتِكُمۡ وَأَمۡتِعَتِكُمۡ فَيَمِيلُونَ عَلَيۡكُم مَّيۡلَةٗ وَٰحِدَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ إِن كَانَ بِكُمۡ أَذٗى مِّن مَّطَرٍ أَوۡ كُنتُم مَّرۡضَىٰٓ أَن تَضَعُوٓاْ أَسۡلِحَتَكُمۡۖ وَخُذُواْ حِذۡرَكُمۡۗ إِنَّ ٱللَّهَ أَعَدَّ لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا
(102) When you ˹Muhammad˺ are among them ˹on a campaign˺ and you call them to rise for Prayer,[964] let a section of them rise with you[965] holding on to their arms[966]. When they prostrate, let them withdraw ˹to be on guard˺ behind you[967], and let another section, who did not Pray, come and Pray with you[968]; and let them be on guard and hold on to their arms. The Deniers dearly wish that you be heedless of your arms and your belongings, for then they would swoop headlong on you. You will not be sinning should you be troubled by ˹heavy˺ rain or are ill that you lay aside your arms, ˹but˺ be on your guard—indeed Allah has prepared for the Deniers a humiliating Punishment.
[964] This is the manner in which ṣalāt al-khawf (Prayer in danger) is performed. Abū ʿAyyāsh al-Zuraqī (رضي الله عنه) said: “We were with the Messenger of Allah (ﷺ) in ʿUsfān ˹the town near Makkah˺, when the Deniers faced us… standing between us and the direction of Prayer (qiblah). They ˹the Deniers˺ said to themselves: “We caught up with them at an opportune time and shall take them by surprise! Prayer is approaching and it is dearer to them than their own children and lives!” Upon this Gabriel (عليه السلام) came down with these ayas: “When you ˹Muhammad˺ are among them ˹on a campaign˺ and you call them to rise for Prayer…”. When it was time for Prayer, the Messenger (ﷺ) commanded them ˹his Companions˺ to take up their arms. We stood behind him in two rows. When he bowed down we all bowed down, and when he straightened up we all straightened up. Then, he prostrated along with the row that was closest to him and the other row remained standing guarding them. When they were done with prostrating and rose up, the others ˹who were on guard˺ prostrated where they were. Then they switched positions ˹the ones in the back row coming to the front and the ones in the front row going behind to guard them˺. Then he (ﷺ) bowed down ˹after rising for the second rakʿah˺ and they all bowed down, then they all straightened up. Then he prostrated along with the row that was closest to him and the other row remained standing on guard. When he sat ˹for Tashahhud˺ the ones on guard, prostrated and joined them ˹for Tashahhud˺. Then he (ﷺ) greeted off Prayer ˹salām˺ and left”. Abū ʿAyyāsh adds: “The Messenger of Allah (ﷺ) Prayed like this twice: once in ʿUsfān and once in the lands of Banī Sulaym” (Aḥmad: 16630; al-Ṭabarānī: 5132; al-Dāraquṭnī: 2/200). This is one manner of the Prayer in danger (cf. also the Hadith of Jābir Ibn ʿAbdillāh (رضي الله عنه), Muslim: 840), the other, which is similar to the method mentioned in this aya, is the one whereby the Prophet (ﷺ) Prayed during the sortie of the Day of Dhāt al-Riqāʿ. This was carried out as follows: “A section formed a row with him ˹in Prayer˺. The other section faced the enemy. He (ﷺ) Prayed with the ones with him one rakʿah, then ˹upon commencing the second rakʿah˺ he remained standing, and they ˹the section that was Praying with him˺ completed their Prayer and went off to face the enemy. Then the second section ˹which was guarding them at first˺ came and joined him and completed with him the rakʿah that was remaining of his Prayer. He, then remained seated ˹during Tashahhud˺ and waited for them while they Prayed their second rakʿah and he greeted off Prayer ˹salām˺ with them”. (al-Bukhārī: 4129; Muslim: 842; see also al-Bukhārī: 942; Muslim: 839)
[965] The other section of the army shall remain on guard.
[966] There are two different opinions as to which of the two sections the command to hold on to their arms applies (cf. Ibn ʿAṭiyyah). Some state that these are the section who are Praying given that the weapons they took were light enough not to hinder them from Praying properly. Others, for obvious reasons, state that the ones meant here are the ones on guard.
[967] Once the group who Prayed with the Prophet (ﷺ) first had finished Praying the first rakʿah, they were to stand on guard behind the other group. (al-Ṭabarī, al-Saʿdī)
[968] The second group, who were on guard first, were to join the Prophet (ﷺ) in Prayer. (al-Ṭabarī, al-Saʿdī)
[965] The other section of the army shall remain on guard.
[966] There are two different opinions as to which of the two sections the command to hold on to their arms applies (cf. Ibn ʿAṭiyyah). Some state that these are the section who are Praying given that the weapons they took were light enough not to hinder them from Praying properly. Others, for obvious reasons, state that the ones meant here are the ones on guard.
[967] Once the group who Prayed with the Prophet (ﷺ) first had finished Praying the first rakʿah, they were to stand on guard behind the other group. (al-Ṭabarī, al-Saʿdī)
[968] The second group, who were on guard first, were to join the Prophet (ﷺ) in Prayer. (al-Ṭabarī, al-Saʿdī)
அரபு விரிவுரைகள்:
فَإِذَا قَضَيۡتُمُ ٱلصَّلَوٰةَ فَٱذۡكُرُواْ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِكُمۡۚ فَإِذَا ٱطۡمَأۡنَنتُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَۚ إِنَّ ٱلصَّلَوٰةَ كَانَتۡ عَلَى ٱلۡمُؤۡمِنِينَ كِتَٰبٗا مَّوۡقُوتٗا
(103) When you finish Praying mention Allah standing, sitting and ˹lying˺ on your sides[969]. And when you feel safe then keep up the Prayer ˹as it should be˺; indeed Prayer is mandated on Believers at specified timings.
[969] Believers are enjoined to remember God and mention Him at all times, because it nurtures vigilance of Him in their hearts and draws them nearer to Him. This is even more so in times of trouble and fighting because such remembrance helps boost spiritual strength which is more important than relying on material power alone (cf. al-Jazā’irī).
அரபு விரிவுரைகள்:
وَلَا تَهِنُواْ فِي ٱبۡتِغَآءِ ٱلۡقَوۡمِۖ إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
(104) Be relentless[970] in pursuing the clan[971], if you feel pain they also feel pain as much as you do[972], ˹but˺ you rightfully hope from Allah what they do not hope for[973]—verily Allah is All-Knowing, All-Wise.
[970] Although a number of ayas in this sura urge Believers to fight in the path of God, they also urge them to be cautious. This caution is not to be mistaken with, nor is it a license to be overly careful to the extent that Believers slacken or proceed with heavy feet (cf. al-Biqāʿī, Naẓm al-Durar).
[971] Your enemy.
[972] Cf. 3:140: “If a wound touches you, indeed an equal wound has touched the clan”.
[973] The most generous reward of God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[971] Your enemy.
[972] Cf. 3:140: “If a wound touches you, indeed an equal wound has touched the clan”.
[973] The most generous reward of God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَيۡنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُۚ وَلَا تَكُن لِّلۡخَآئِنِينَ خَصِيمٗا
(105) [974]We have indeed sent down the Book to you ˹Muhammad˺ with the Truth[975] so that you may judge among people with that which Allah has shown you. Do not be an advocate for the treacherous[976].
[974] One’s judgement, even with one’s own enemies, should be fair and in accordance with the ruling of God in His Book, the Qur’an; those who belong to one’s own religion and are on one’s side should not be favoured over the other side in legal proceedings (cf. al-Rāzī). God’s precious religion should be protected from inside by upholding justice under all circumstances, as much as it should be protected from outside threats (cf. Riḍā).
[975] The Qur’an is the Truth from God; it contains the Truth, tells the Truth and comes with justice. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[976] al-Khā’inīn are those who claim as theirs what is not. Alternatively, they deny what others have by right. (al-Ṭabarī, al-Saʿdī)
[975] The Qur’an is the Truth from God; it contains the Truth, tells the Truth and comes with justice. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[976] al-Khā’inīn are those who claim as theirs what is not. Alternatively, they deny what others have by right. (al-Ṭabarī, al-Saʿdī)
அரபு விரிவுரைகள்:
وَٱسۡتَغۡفِرِ ٱللَّهَۖ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
அரபு விரிவுரைகள்:
وَلَا تُجَٰدِلۡ عَنِ ٱلَّذِينَ يَخۡتَانُونَ أَنفُسَهُمۡۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمٗا
(107) Do not argue on behalf of those who betray themselves[977]—indeed Allah loves not who is an unwavering betrayer, committed sinner.
[977] Yakhtānūn anfusahum: they betray their own persons by intentionally being treacherous (cf. al-Ṭabarī, al-Saʿdī). This command is not exclusive to the Prophet (ﷺ), but it entails all those who follow the commands of God; traitors are to be found everywhere throughout time. Although he is the most perfect and just of all humans, the Prophet (ﷺ) is addressed here so as to heighten the effect of the warning against this trait, a trait which is common among rulers, they being human (cf. Riḍā).
அரபு விரிவுரைகள்:
يَسۡتَخۡفُونَ مِنَ ٱلنَّاسِ وَلَا يَسۡتَخۡفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمۡ إِذۡ يُبَيِّتُونَ مَا لَا يَرۡضَىٰ مِنَ ٱلۡقَوۡلِۚ وَكَانَ ٱللَّهُ بِمَا يَعۡمَلُونَ مُحِيطًا
(108) They try to hide ˹their wickedness˺ from people, but try not to hide from Allah, while indeed He is with them when they nurture in the dead of night speech[978] which He approves not—verily Allah is encompassing[979] of what they do.
[978] Such as forging a defence that vindicates the culprit and incriminates the innocent. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[979] God knows all about their stratagems. He keeps a record of everything and they will eventually be held accountable. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[979] God knows all about their stratagems. He keeps a record of everything and they will eventually be held accountable. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
அரபு விரிவுரைகள்:
هَٰٓأَنتُمۡ هَٰٓؤُلَآءِ جَٰدَلۡتُمۡ عَنۡهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَمَن يُجَٰدِلُ ٱللَّهَ عَنۡهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ أَم مَّن يَكُونُ عَلَيۡهِمۡ وَكِيلٗا
(109) Here you are, you have argued on their behalf in this worldly life[980], who then would argue with Allah on their behalf on the Day of Judgement; who would be their agent?
[980] In other words: “Assuming that you Believers argue on their behalf in this worldly life…”. (Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَمَن يَعۡمَلۡ سُوٓءًا أَوۡ يَظۡلِمۡ نَفۡسَهُۥ ثُمَّ يَسۡتَغۡفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورٗا رَّحِيمٗا
(110) Whoever commits an ill deed[981] or wrongs himself[982], then seeks forgiveness from Allah shall find Allah All-Forgiving, Most Merciful.
[981] Sū’ includes, as in this instance, all sins both major and minor. It is called sū’ (lit. ill/bad/unpleasant) because it is a bad deed which rebounds back on the committer with a punishment that he will not be pleased with. (al-Saʿdī, Ibn ʿĀshūr)
[982] By earning what he deserves God’s Punishment for, such as sinning and Associating with God. (al-Ṭabarī, al-Saʿdī)
[982] By earning what he deserves God’s Punishment for, such as sinning and Associating with God. (al-Ṭabarī, al-Saʿdī)
அரபு விரிவுரைகள்:
وَمَن يَكۡسِبۡ إِثۡمٗا فَإِنَّمَا يَكۡسِبُهُۥ عَلَىٰ نَفۡسِهِۦۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا
(111) Whoever earns a sin, then he earns it ˹only˺ against himself[983]—verily Allah is All-Knowing, All-Wise.
[983] “No burdened soul will bear the burden of another: even if a heavily laden soul should cry for help, none of its load will be carried, not even by a close relative.” (35: 18)
அரபு விரிவுரைகள்:
وَمَن يَكۡسِبۡ خَطِيٓـَٔةً أَوۡ إِثۡمٗا ثُمَّ يَرۡمِ بِهِۦ بَرِيٓـٔٗا فَقَدِ ٱحۡتَمَلَ بُهۡتَٰنٗا وَإِثۡمٗا مُّبِينٗا
(112) Whoever earns a misdeed or a sin[984], then hurls it at an innocent person, then he has shouldered a grievous forgery and a flagrant sin.
[984] Khaṭī’ah is an unintended misdeed, while ithm is an intended one. (al-Ṭabarī, al-Rāzī, al-ʿAskarī; al-Furūq al-Lughawiyyah)
அரபு விரிவுரைகள்:
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكَ وَرَحۡمَتُهُۥ لَهَمَّت طَّآئِفَةٞ مِّنۡهُمۡ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمۡۖ وَمَا يَضُرُّونَكَ مِن شَيۡءٖۚ وَأَنزَلَ ٱللَّهُ عَلَيۡكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَعَلَّمَكَ مَا لَمۡ تَكُن تَعۡلَمُۚ وَكَانَ فَضۡلُ ٱللَّهِ عَلَيۡكَ عَظِيمٗا
(113) Had it not been for Allah’s Grace[985] on you ˹Muhammad˺, and His Mercy a section of them would have misled you, but they only mislead themselves, and they will not harm you in the least. Allah sent down to you the Book and Wisdom[986], and taught you that which you did not know[987]—indeed the Grace of Allah on you is great.
[985] By exposing the traitors to the Prophet (ﷺ). (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[986] The Sunnah and knowledge of the intricacies of the rulings of Islam. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[987] Cf. 28: 86; 29: 48; 42: 52, and 93: 7.
[986] The Sunnah and knowledge of the intricacies of the rulings of Islam. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[987] Cf. 28: 86; 29: 48; 42: 52, and 93: 7.
அரபு விரிவுரைகள்:
۞ لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۭ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا
(114) There is no good in much of their secret talk[988], except for him who bids for charity[989], or virtue[990], or reconciliation between people. Whoever does this seeking ˹only˺ the Pleasure of Allah, then We will grant him a great reward.
[988] Such stratagems are a direct result of confidential counsels (najwā) carried out behind closed doors at the dead of night. Plotting and scheming in private is a characteristic of the insincere of Faith and who never express such evil thoughts in public (cf. Ibn ʿĀshūr).
[989] Ṣadaqah is giving out, extending to people useful things such as money, knowledge, kindness (cf. al-Ṭabarī, al-Saʿdī).
[990] al-Maʿrūf is all that is good and encouraged by God (cf. al-Ṭabarī, al-Saʿdī).
[989] Ṣadaqah is giving out, extending to people useful things such as money, knowledge, kindness (cf. al-Ṭabarī, al-Saʿdī).
[990] al-Maʿrūf is all that is good and encouraged by God (cf. al-Ṭabarī, al-Saʿdī).
அரபு விரிவுரைகள்:
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُ ٱلۡهُدَىٰ وَيَتَّبِعۡ غَيۡرَ سَبِيلِ ٱلۡمُؤۡمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرًا
(115) Whoever takes sides against the Messenger, only after guidance was made clear to him, and follows a path different to that of the Believers, We will lead him ˹all alone˺ towards what he headed for[991] and We will scorch him in Hellfire—awful indeed is the destination.
[991] If he chooses to follow that path, then God will abandon him and leave him out there all on his own. “We turn their hearts and eyes away ˹from the truth˺ as they refused to Believe at first, leaving them to wander blindly in their defiance”. (6: 110); “When they went astray, God left their hearts to stray.” (61: 5)
அரபு விரிவுரைகள்:
إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا
(116) Allah does not forgive that He is Associated with, but He forgives what is lesser than that for whoever He wills. Whoever Associates with Allah has indeed strayed far away ˹from the right path˺.
அரபு விரிவுரைகள்:
إِن يَدۡعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَٰثٗا وَإِن يَدۡعُونَ إِلَّا شَيۡطَٰنٗا مَّرِيدٗا
(117) They invoke none besides Him but females[992]; they only pray to a rebelliously defiant Devil[993];
[992] The most well-known idols the Arabs worshipped in the age of ignorance were goddesses with female names, like: al-Lāt, al-ʿUzzā, Manāt (53: 19-20), which is curious given that female inferiority was engrained in the then Arab psyche (16: 58-59). This contradiction is pointed out here, using their own logic against them.
[993] They only worship false idols because Satan has tricked them into this (cf. 71: 23; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[993] They only worship false idols because Satan has tricked them into this (cf. 71: 23; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
لَّعَنَهُ ٱللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنۡ عِبَادِكَ نَصِيبٗا مَّفۡرُوضٗا
(118) Allah Damned[994] him, and he retorted: “I shall surely take to myself from Your servants my due share[995]!”
[994] Laʿanahu expelled and shut him off from His Mercy. “He said: “Be gone from it ˹Paradise˺; you are truly an outcast. *My Damnation is upon you until the Day of Reckoning”.” (38: 77-78)
[995] Take to himself followers from among Adam’s offspring. He will make them do his bidding spreading corruption and deviation from the Godly path in this worldly life, but which will eventually lead them to Hellfire in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This was his vow in the wake of God’s Damnation of him: “He ˹Satan˺ said: “Then, by Your Glory, I shall lead them all astray, *except the ˹truly˺ devoted servants of Yours among them””. (38: 82-83)
[995] Take to himself followers from among Adam’s offspring. He will make them do his bidding spreading corruption and deviation from the Godly path in this worldly life, but which will eventually lead them to Hellfire in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This was his vow in the wake of God’s Damnation of him: “He ˹Satan˺ said: “Then, by Your Glory, I shall lead them all astray, *except the ˹truly˺ devoted servants of Yours among them””. (38: 82-83)
அரபு விரிவுரைகள்:
وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّيَنَّهُمۡ وَلَأٓمُرَنَّهُمۡ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلۡأَنۡعَٰمِ وَلَأٓمُرَنَّهُمۡ فَلَيُغَيِّرُنَّ خَلۡقَ ٱللَّهِۚ وَمَن يَتَّخِذِ ٱلشَّيۡطَٰنَ وَلِيّٗا مِّن دُونِ ٱللَّهِ فَقَدۡ خَسِرَ خُسۡرَانٗا مُّبِينٗا
(119) “I shall surely mislead them, make them ever vainly wishful[996], and I shall command them to cut off the ears of livestock[997], and I shall command them to alter the creation of Allah![998]” Whoever takes Satan as a patron instead of Allah, has indeed suffered a tremendous loss.
[996] Satan whispers hollow promises to his followers. He engages them in an everlasting chase of illusory mirages of hope for better things to come and realization of wishes. He never intends to fulfill his promises even if he has the means to, because this would mean losing his power over them: “As for the Deniers, their deeds are like a mirage in a barren desert, which the thirsty perceive as water, but when he comes upon it, he finds it to be nothing.” (24: 39)
[997] It was a custom of Arab idolaters to cut off the ears of cattle as a sign that such were dedicated to their gods, making them unlawful to eat; they called such cattle baḥīrah. All of which is contrary to God’s commandment that made the eating of cattle lawful (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī). So doing, they followed the path of Satan not that of God.
[998] This could be outwardly with regards to appearance, and inwardly with regards to the innate state of creation (fiṭrah, cf. 30: 30, 91: 10): from serving God alone to Association, from certitude to doubt and from following God’s guidance to turning away from it (cf. al-Ṭabarī, al-Saʿdī).
[997] It was a custom of Arab idolaters to cut off the ears of cattle as a sign that such were dedicated to their gods, making them unlawful to eat; they called such cattle baḥīrah. All of which is contrary to God’s commandment that made the eating of cattle lawful (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī). So doing, they followed the path of Satan not that of God.
[998] This could be outwardly with regards to appearance, and inwardly with regards to the innate state of creation (fiṭrah, cf. 30: 30, 91: 10): from serving God alone to Association, from certitude to doubt and from following God’s guidance to turning away from it (cf. al-Ṭabarī, al-Saʿdī).
அரபு விரிவுரைகள்:
يَعِدُهُمۡ وَيُمَنِّيهِمۡۖ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا
(120) He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion[999].
[999] “Satan will say ˹to his followers on the Day or Judgement˺ after the matter has been settled: “Indeed Allah has made you a true promise and I too made you a promise, but I broke my promise. I did not have any authority over you. I only called you, and you responded to me. So do not blame me but blame yourselves. I cannot salvage you, nor can you salvage me. Indeed, I denounce your previous Association of me with Allah ˹in worship˺. Surely the wrongdoers will suffer a painful punishment.” (14: 22)
அரபு விரிவுரைகள்:
أُوْلَٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُ وَلَا يَجِدُونَ عَنۡهَا مَحِيصٗا
அரபு விரிவுரைகள்:
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ وَعۡدَ ٱللَّهِ حَقّٗاۚ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ قِيلٗا
(122) Whereas those who Believe and do good deeds, He will admit them into Gardens, under which rivers flow, forever they abide therein. ˹This is˺ The true promise of Allah, and whose word is more truthful than Allah’s!
அரபு விரிவுரைகள்:
لَّيۡسَ بِأَمَانِيِّكُمۡ وَلَآ أَمَانِيِّ أَهۡلِ ٱلۡكِتَٰبِۗ مَن يَعۡمَلۡ سُوٓءٗا يُجۡزَ بِهِۦ وَلَا يَجِدۡ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيّٗا وَلَا نَصِيرٗا
(123) It[1000] is neither after your ˹Believers˺ wishes nor is it after the wishes of the People of the Book[1001]; whoever does evil will be requited for it[1002]—he would never find besides Allah an ally or helper.
[1000] Salvation and attaining good things in both this life and the life to come (cf. Ibn Kathīr, al-Saʿdī), is earned through firm, unwavering Belief in God, worshiping Him in accordance with the dictates of Islam and following the rightly-oriented creed of Abraham, not through wishful thinking.
[1001] “They said: “None will enter Paradise but those who are Jews or Christians”. Those are their ˹vain˺ wishes. Say to them: “Produce your proof if you are truthful!”” (2: 111)
[1002] Abū Hurayrah (رضي الله عنه) said: “When: “…whoever does evil will be requited for it” was revealed, it came down hard on Muslims. The Messenger of Allah (ﷺ) said: “Try your best! Whatever befalls a Muslim expiates his sins; every calamity he stumbles upon or thorn that pricks him”.” (Muslim: 2574)
[1001] “They said: “None will enter Paradise but those who are Jews or Christians”. Those are their ˹vain˺ wishes. Say to them: “Produce your proof if you are truthful!”” (2: 111)
[1002] Abū Hurayrah (رضي الله عنه) said: “When: “…whoever does evil will be requited for it” was revealed, it came down hard on Muslims. The Messenger of Allah (ﷺ) said: “Try your best! Whatever befalls a Muslim expiates his sins; every calamity he stumbles upon or thorn that pricks him”.” (Muslim: 2574)
அரபு விரிவுரைகள்:
وَمَن يَعۡمَلۡ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ نَقِيرٗا
(124) Whoever does ˹all one can˺ of ˹various˺ good deeds – whether male or female[1003] – while Believing, those will enter Paradise and will not be wronged ˹as much as the measure of ˺ a groove on a date seed!
[1003] Islam makes no distinction between men and women in matters of faith. Nor is there any distinction in what they are commanded to carry out.
அரபு விரிவுரைகள்:
وَمَنۡ أَحۡسَنُ دِينٗا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ وَٱتَّبَعَ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَٰهِيمَ خَلِيلٗا
(125) Whose religion is better than he who ˹devoutly˺ submits his face to Allah, while perfecting ˹his deeds˺ and following the creed of Ibrāhīm ˹Abraham˺, the rightly oriented[1004] —indeed Allah took Ibrāhīm as a close friend[1005].
[1004] The creed of Ibrāhīm, millata Ibrāhīm, known as al-Ḥanīfiyyah, is the most primordial, pristine, uncorrupted precursor to all heavenly-revealed religions. However, the Qur’an particularly underlines Islam’s close relation to it in various places: 2: 35, 4: 125, 6: 161 and 16: 123. “None would forsake the creed of Ibrāhīm except one who fools himself. We have chosen him in the worldly life and in the Hereafter he is one of the Righteous.” (2: 130)
‘Rightly oriented’ is ḥanīf. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn al-Jawzī, Tadhkirat al-Arīb). Abraham, the example set for humanity for those who seek to find the right path of God (cf. 2: 124), was neither a Jew nor a Christian (cf. 3: 67).
[1005] Khalīl from khullah which is the highest state, of untainted love (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Ibn Taymiyyah (al-ʿUbūdiyyah, p. 107) has it that: “Khullah is the epitome of perfect love, which entails perfection of servitude ˹to the Lord˺ from the servant, and from the Lord, Glory be to Him, the perfection of Lordship for His servants whom He loves and is loved by them”. God Almighty, the Sole Owner of the Heavens and Earth, does not need the friendship of anyone, let alone a mere mortal, but He bestowed this lofty status on Ibrāhīm as an accolade for his perfect servitude (cf. al-Tawḥīdī, al-Rāzī).
‘Rightly oriented’ is ḥanīf. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn al-Jawzī, Tadhkirat al-Arīb). Abraham, the example set for humanity for those who seek to find the right path of God (cf. 2: 124), was neither a Jew nor a Christian (cf. 3: 67).
[1005] Khalīl from khullah which is the highest state, of untainted love (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Ibn Taymiyyah (al-ʿUbūdiyyah, p. 107) has it that: “Khullah is the epitome of perfect love, which entails perfection of servitude ˹to the Lord˺ from the servant, and from the Lord, Glory be to Him, the perfection of Lordship for His servants whom He loves and is loved by them”. God Almighty, the Sole Owner of the Heavens and Earth, does not need the friendship of anyone, let alone a mere mortal, but He bestowed this lofty status on Ibrāhīm as an accolade for his perfect servitude (cf. al-Tawḥīdī, al-Rāzī).
அரபு விரிவுரைகள்:
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٖ مُّحِيطٗا
[1006] Nothing is ever hidden from Him. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَيَسۡتَفۡتُونَكَ فِي ٱلنِّسَآءِۖ قُلِ ٱللَّهُ يُفۡتِيكُمۡ فِيهِنَّ وَمَا يُتۡلَىٰ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ فِي يَتَٰمَى ٱلنِّسَآءِ ٱلَّٰتِي لَا تُؤۡتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرۡغَبُونَ أَن تَنكِحُوهُنَّ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلۡوِلۡدَٰنِ وَأَن تَقُومُواْ لِلۡيَتَٰمَىٰ بِٱلۡقِسۡطِۚ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمٗا
(127) [1007]And they seek your counsel[1008] pertaining women, say ˹Muhammad˺: “Allah decrees to you with their regard and ˹regarding˺ what is recited for you in the Book in ˹the affairs of ˺ orphaned women, to whom you give not what is ordained for them, and you want/want not to marry them[1009], and ˹with matters of ˺ helpless children: that you should uphold justice absolutely in the affairs of orphans[1010]—whatever good you do, verily Allah Knows all about it.
[1007] The subject of the best course of conduct to pursue with regards to the weaker segments of society, as well as other related subjects touched upon at the beginning of the sura, is taken up again here so as to expunge certain societal habits and practices that were prevalent before the advent of Islam. A Believing household has to be built on preserving the dignity and ensuring the full rights of all its parties, lest any lack of respect for these leads to discord and disunion, and where the more helpless members of the family (and society at large) are the most affected. Being the basic building block of a strong, close-knit society, the family’s wholesomeness has to be preserved at all costs.
[1008] ʿUrwah Ibn al-Zubayr (رضي الله عنه) asked ʿĀ’ishah (i) about the following aya: “Should you fear that you would not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women: two, three and four”. (4: 3) She replied: “My nephew! This is regarding an orphaned girl who is under the care of her guardian and shares her money. He then likes her for her beauty and money and intends to marry her but without giving her her full dues or as much as she would normally be given by another suitor. These guardians are prohibited from marrying these orphans without giving them their dues in full, or even matching the maximum customary amount. Else they are enjoined to marry whoever they like of other women instead”. ʿUrwah (رضي الله عنه) adds that ʿĀ’ishah (i) continued: “After that people came to the Messenger of Allah (ﷺ) seeking his counsel ˹yet further˺ regarding this matter, and Allah, Glory be His, revealed: “And they seek your counsel, say ˹Muhammad˺: “Allah decrees to you with their regard and ˹regarding˺ what is recited for you in the Book in ˹the affairs of ˺ orphaned women, to whom you give not what is ordained for them, and you want/want not to marry them”. ˹She carries on:˺ “What Allah meant by what is recited for them in the Book is the previous aya (4: 3) in which He says: “If you fear you will not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women”. She adds: “What is said in this current aya, “…and you want to marry them”, is that feeling of aversion ˹yarghab ʿan˺ to marrying an orphaned girl under one’s care if she has no money or beauty, or wanting to ˹yarghab fī˺ marry the one who has beauty and money, and whereby the guardian has to uphold justice ˹to both by securing them their full rights˺”. (Muslim: 3018; al-Bukhārī: 3494)
[1009] Targhabūna (third-person singular masculine verb: yarghab) takes on either one of two particles with oppositional (mutaḍāddah) meanings and, thus, could mean either: yarghab ʿan, feeling averse to something, or yarghab fī, desiring something. As alluded to in ʿUrwah Ibn al-Zubayr’s (رضي الله عنه) hadith above, in the first case, the guardian who feels averse to ˹yarghab ʿan˺ marrying an orphaned girl under his care is warned against holding back the rights that were ‘ordained’ by God for her. These rights include the right to their inheritance, to marry another person for fear of losing control over their money, or to the full amount of their dowry. By comparison, in a scenario that he desires to ˹yarghab fī˺ marry her, he needs to give her the dowry in full. Believers are commanded to uphold justice in all the affairs of orphans. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1010] Who are also to be given their inheritance in full. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1008] ʿUrwah Ibn al-Zubayr (رضي الله عنه) asked ʿĀ’ishah (i) about the following aya: “Should you fear that you would not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women: two, three and four”. (4: 3) She replied: “My nephew! This is regarding an orphaned girl who is under the care of her guardian and shares her money. He then likes her for her beauty and money and intends to marry her but without giving her her full dues or as much as she would normally be given by another suitor. These guardians are prohibited from marrying these orphans without giving them their dues in full, or even matching the maximum customary amount. Else they are enjoined to marry whoever they like of other women instead”. ʿUrwah (رضي الله عنه) adds that ʿĀ’ishah (i) continued: “After that people came to the Messenger of Allah (ﷺ) seeking his counsel ˹yet further˺ regarding this matter, and Allah, Glory be His, revealed: “And they seek your counsel, say ˹Muhammad˺: “Allah decrees to you with their regard and ˹regarding˺ what is recited for you in the Book in ˹the affairs of ˺ orphaned women, to whom you give not what is ordained for them, and you want/want not to marry them”. ˹She carries on:˺ “What Allah meant by what is recited for them in the Book is the previous aya (4: 3) in which He says: “If you fear you will not be fair to ˹your˺ orphan ˹prospective wives˺, then marry ˹instead˺ whoever you like of women”. She adds: “What is said in this current aya, “…and you want to marry them”, is that feeling of aversion ˹yarghab ʿan˺ to marrying an orphaned girl under one’s care if she has no money or beauty, or wanting to ˹yarghab fī˺ marry the one who has beauty and money, and whereby the guardian has to uphold justice ˹to both by securing them their full rights˺”. (Muslim: 3018; al-Bukhārī: 3494)
[1009] Targhabūna (third-person singular masculine verb: yarghab) takes on either one of two particles with oppositional (mutaḍāddah) meanings and, thus, could mean either: yarghab ʿan, feeling averse to something, or yarghab fī, desiring something. As alluded to in ʿUrwah Ibn al-Zubayr’s (رضي الله عنه) hadith above, in the first case, the guardian who feels averse to ˹yarghab ʿan˺ marrying an orphaned girl under his care is warned against holding back the rights that were ‘ordained’ by God for her. These rights include the right to their inheritance, to marry another person for fear of losing control over their money, or to the full amount of their dowry. By comparison, in a scenario that he desires to ˹yarghab fī˺ marry her, he needs to give her the dowry in full. Believers are commanded to uphold justice in all the affairs of orphans. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1010] Who are also to be given their inheritance in full. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
(128) If a woman fears ˹disdainfulness and˺ rebelliousness from her husband, there is no blame for them both to come to a settlement; reconciliation is better[1011]. ˹Given that˺ Extreme care for self interest is ever close to your souls, ˹it is better still˺ that ˹people’s˺ extend generosity and are Mindful[1012]—verily Allah is fully aware of what you do.
[1011] That is, coming to a mutual agreement that ensures their relationship continues. This is better than breaking up.
[1012] It is quite understandable that self-interest is innate to human nature. This makes giving up on some of one’s rights very difficult, yet it is better still that both parties extend generosity to each other in order to reach a common, agreeable ground (cf. Ibn ʿUthaymīn). Men are especially reminded of this and whereby they must be Mindful of God and fair to their wives (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1012] It is quite understandable that self-interest is innate to human nature. This makes giving up on some of one’s rights very difficult, yet it is better still that both parties extend generosity to each other in order to reach a common, agreeable ground (cf. Ibn ʿUthaymīn). Men are especially reminded of this and whereby they must be Mindful of God and fair to their wives (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
وَلَن تَسۡتَطِيعُوٓاْ أَن تَعۡدِلُواْ بَيۡنَ ٱلنِّسَآءِ وَلَوۡ حَرَصۡتُمۡۖ فَلَا تَمِيلُواْ كُلَّ ٱلۡمَيۡلِ فَتَذَرُوهَا كَٱلۡمُعَلَّقَةِۚ وَإِن تُصۡلِحُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
(129) You ˹men˺ would not be equally fair to ˹your˺ women, despite your best efforts[1013]. So do not lean all the way through ˹to one wife˺ and leave her ˹the other one˺ hanging. That you conciliate and are Mindful, then surely Allah is All-Forgiving, Most Merciful.
[1013] This provides yet another window into human nature. A man who has more than one wife will inevitably prefer, in his own heart, one over another. However, men are reminded to be Mindful of God and to be moderate and treat their wives on an equal footing. Having said this, it is mandatory for a man to be absolutely even-handed in securing each wife her given marital rights, or else he will do better taking on only one wife: “But should you fear that you would not be fair ˹in your treatment of all your wives˺ then one ˹is enough˺”. (4: 3)
அரபு விரிவுரைகள்:
وَإِن يَتَفَرَّقَا يُغۡنِ ٱللَّهُ كُلّٗا مِّن سَعَتِهِۦۚ وَكَانَ ٱللَّهُ وَٰسِعًا حَكِيمٗا
(130) ˹Yet˺ Should they depart each other, then Allah will ˹generously˺ provide for each of them out of His abundance[1014]—verily Allah is Most Abundant, Most Wise.
[1014] Saʿah here is abundant Godly provisions or another spouse. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَلَقَدۡ وَصَّيۡنَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَإِيَّاكُمۡ أَنِ ٱتَّقُواْ ٱللَّهَۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدٗا
(131) [1015]To Allah belongs what is in the Heavens and Earth; indeed We have advised[1016] those who were given the Book before you ˹Believers˺ and you to be Mindful of Allah; but if you Deny then ˹still˺ to Allah belongs what is in the Heavens and Earth—verily Allah is Free of Need, All-Praiseworthy[1017].
[1015] That God is the Omnipotent, Sole Owner of the dominions of the Heavens and Earth is repeated three times in this central thematic unit (Ayas 131-134). This is a strong reminder to all people not to be heedless of His ‘advice’ and commandments, but rather to be Mindful of Him (Riḍā). In other words, His commandments are not to be taken lightly.
[1016] Cf. note on Aya 4: 11 above.
[1017] “And Moses said: “Even if you, together with everybody else in Earth, Deny then Allah is Free of Need, All-Praiseworthy” (14: 8); “That was because their Messengers used to come to them with clear proofs, but they said: “How can humans be our guides?” So they persisted in Denial and turned away. Allah is not in need ˹of them˺—Allah is Free of Need, All-Praiseworthy.” (64: 6)
[1016] Cf. note on Aya 4: 11 above.
[1017] “And Moses said: “Even if you, together with everybody else in Earth, Deny then Allah is Free of Need, All-Praiseworthy” (14: 8); “That was because their Messengers used to come to them with clear proofs, but they said: “How can humans be our guides?” So they persisted in Denial and turned away. Allah is not in need ˹of them˺—Allah is Free of Need, All-Praiseworthy.” (64: 6)
அரபு விரிவுரைகள்:
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
(132) To Allah belongs what is in the Heavens and Earth—sufficient is Allah ˹indeed˺ as Trustee[1018].
[1018] Wakīl (al-Wakīl) is one of the most Beautiful Names of God Almighty. It means, particularly in this instance, the Sustainer of the Universe, its Preserver, the Dispenser of its affairs with His Knowledge and Ability, and the Witness of everything, Glory be His. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This Name entails that God Almighty is Most Trustworthy, the Dependable Advocate of perfect resolution.
அரபு விரிவுரைகள்:
إِن يَشَأۡ يُذۡهِبۡكُمۡ أَيُّهَا ٱلنَّاسُ وَيَأۡتِ بِـَٔاخَرِينَۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرٗا
(133) Should He wish to, He would do away with you people and come up with others[1019]—verily Allah is Able over that.
[1019] Such replacements will be more heedful of commandments: “If you turn away, He will replace you with other people. And they will not be like you.” (47: 38)
அரபு விரிவுரைகள்:
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ وَكَانَ ٱللَّهُ سَمِيعَۢا بَصِيرٗا
(134) Whoever seeks the reward of this worldly life, then ˹know that˺ with Allah is ˹both˺ the reward of this worldly life and the Hereafter[1020]—verily Allah is All-Hearing, All-Seeing.
[1020] People who are heedless of God are too eager to gain that which is worldly and think not of the life to come. Here, God reminds them that it is with Him that the wins and gains of not only this worldly life but also that of the Hereafter lie. All the more reason, then, for them to pay Him heed (cf. Ibn ʿĀshūr). “Some people would say: “Our Lord give us in this worldly life”, having no share in the Hereafter; *˹yet˺ some of them say: “Our Lord, give us what is good in this worldly life and what is good in the Hereafter, and spare us the Punishment of the Fire”. *Those are the ones who have a share of what they earned; surely Allah is swift in reckoning.” (2: 200-202)
அரபு விரிவுரைகள்:
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
(135) [1021]You who Believe, be ˹staunch˺ upholders of absolute justice; witnesses for ˹the sake of ˺ Allah[1022] even against yourselves or your parents and relatives. Whether he is rich or poor, Allah has more of a right to them both[1023]. Then follow not your ˹whims and˺ desires not to act justly[1024]. But should you twist ˹your tongues˺[1025] or abstain ˹from testifying˺, then indeed Allah is fully aware of what you do.
[1021] Here, the theme of upholding justice absolutely, no matter what the odds might be, is reiterated. This reinforces the main principles on which the Believing community is built: justice to all which is akin to Mindfulness (underlined in the previous group of Ayas 131-134).
[1022] Giving testimony should only be meant to please God alone; not to show off or brag. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1023] When testifying, the rich should not be favoured for his wealth nor the poor in consideration of his condition. A Believer needs only to give his upright testimony and leave the rest to God, the Creator and Dispenser of affairs. He knows best. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1024] “You who Believe, stand firm for Allah and uphold just testimony. Do not let ˹your˺ enmity for ˹some other˺ people lead you to injustice. Be just! That is closer to Mindfulness. And be Mindful of Allah. Surely Allah is well aware of what you do.” (5: 8)
[1025] Distorting facts while testifying. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1022] Giving testimony should only be meant to please God alone; not to show off or brag. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1023] When testifying, the rich should not be favoured for his wealth nor the poor in consideration of his condition. A Believer needs only to give his upright testimony and leave the rest to God, the Creator and Dispenser of affairs. He knows best. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1024] “You who Believe, stand firm for Allah and uphold just testimony. Do not let ˹your˺ enmity for ˹some other˺ people lead you to injustice. Be just! That is closer to Mindfulness. And be Mindful of Allah. Surely Allah is well aware of what you do.” (5: 8)
[1025] Distorting facts while testifying. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِي نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِيٓ أَنزَلَ مِن قَبۡلُۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا
(136) [1026]You who Believe, Believe ˹unwaveringly˺ in Allah, His Messenger, the Book that He sent down ˹piecemeal˺ to His Messenger[1027], and the Book[1028] He sent down ˹in full˺ before. Whoever Denies Allah, His angels, His Books, His Messengers and the Last Day, then he has indeed strayed far away ˹from the right path˺.
[1026] The most significant testimony is the one held towards God, i.e., the declaration of Faith. The uprightness of all other testimonies springs from this fountainhead of true, unshakeable Belief (al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1027] The Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1028] Kitāb (sing.) here is a generic noun which entails all the Holy Scriptures that were revealed by God prior to the Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1027] The Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1028] Kitāb (sing.) here is a generic noun which entails all the Holy Scriptures that were revealed by God prior to the Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
إِنَّ ٱلَّذِينَ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَهۡدِيَهُمۡ سَبِيلَۢا
(137) Those who Believed then Denied, then Believed then Denied, then ˹further˺ increased in Denial, Allah will never forgive them, nor guide their way[1029].
[1029] God will not overlook or forgive their misdeeds because of their ardent Denial, which represents the most insurmountable block to His Godly leniency. Denial in itself is a punishment which will not be lifted until the doomed meets his death without being given the chance to repent (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They willingly chose the path of loss, so God left them to it (cf. 4:115 above).
அரபு விரிவுரைகள்:
بَشِّرِ ٱلۡمُنَٰفِقِينَ بِأَنَّ لَهُمۡ عَذَابًا أَلِيمًا
[1030] In what follows (Ayas 138-147) the hypocrites are further exposed for what they are. They are told to make a final stand and align themselves unequivocally with the Believing community.
அரபு விரிவுரைகள்:
ٱلَّذِينَ يَتَّخِذُونَ ٱلۡكَٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۚ أَيَبۡتَغُونَ عِندَهُمُ ٱلۡعِزَّةَ فَإِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعٗا
(139) these who take the Deniers as allies rather than the Believers[1031]. Do they seek honour[1032] with them? Then to Allah belongs all honour[1033].
[1031] Cf. note on Aya 2: 28.
[1032] al-ʿIzzah is a state of being shielded against defeat and standing aloof from humiliation. (Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[1033] Dignity and honour can only be found with God, the All-Powerful, Supreme Ruler over all His creation. “Whoever desires honour, then all honour is Allah’s own” (35: 10); “They ˹the hypocrites˺ say: “When we return back to Madinah, the more honoured shall evict the more humiliated from it!” ˹In fact˺ To Allah ˹truly˺ belongs honour, and to His Messenger and to the Believers, but the hypocrites know not.” (63: 8)
[1032] al-ʿIzzah is a state of being shielded against defeat and standing aloof from humiliation. (Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt)
[1033] Dignity and honour can only be found with God, the All-Powerful, Supreme Ruler over all His creation. “Whoever desires honour, then all honour is Allah’s own” (35: 10); “They ˹the hypocrites˺ say: “When we return back to Madinah, the more honoured shall evict the more humiliated from it!” ˹In fact˺ To Allah ˹truly˺ belongs honour, and to His Messenger and to the Believers, but the hypocrites know not.” (63: 8)
அரபு விரிவுரைகள்:
وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا
(140) He sent down ˹in˺ the Book[1034] to you that should you hear the Signs of Allah being Denied or ridiculed ˹by some˺, then remain not with them unless they engage in a conversation other than that. ˹If you still stay with them˺ Then you are ˹just˺ like them—indeed Allah will gather the hypocrites and the Deniers in Hellfire altogether.
[1034] The Qur’an; as in Aya 6: 68: “And when you see those who engage in vain discussion about Our Signs, turn away from them till they engage in other discourse. If Satan should cause you to forget, then once you have remembered, sit not in the company of wrongdoers”. (Ibn ʿUthaymīn)
அரபு விரிவுரைகள்:
ٱلَّذِينَ يَتَرَبَّصُونَ بِكُمۡ فَإِن كَانَ لَكُمۡ فَتۡحٞ مِّنَ ٱللَّهِ قَالُوٓاْ أَلَمۡ نَكُن مَّعَكُمۡ وَإِن كَانَ لِلۡكَٰفِرِينَ نَصِيبٞ قَالُوٓاْ أَلَمۡ نَسۡتَحۡوِذۡ عَلَيۡكُمۡ وَنَمۡنَعۡكُم مِّنَ ٱلۡمُؤۡمِنِينَۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۚ وَلَن يَجۡعَلَ ٱللَّهُ لِلۡكَٰفِرِينَ عَلَى ٱلۡمُؤۡمِنِينَ سَبِيلًا
(141) These ˹hypocrites˺ who lie low in wait for you; should you be granted victory from Allah, would say: “Were we not with you?[1035]” ˹Conversely˺ should the Deniers have a share ˹of victory over you˺, they would say: “Did we not enwrap you ˹in our aid˺ and shield you from the Believers?[1036]” Allah will judge among you ˹both parties˺[1037] on the Day of Judgement—Allah will surely not give the Deniers a way ˹to prevail˺ over the Believers[1038].
[1035] Cf. Aya 72 above.
[1036] They greatly aided and abetted the Deniers: spreading rumours, acting as decoys, discouraging Believers, spying, and employing all manner of devious wiles and ploys to demoralize the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1037] God, the Most Just of all judges, will make known by His verdict those who are sincere and those who are not. He will admit the former to Paradise and consign the latter to Hellfire (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1038] God will not grant the Deniers leave to have an absolute upper hand over the Believers; to completely rout and eradicate them. There will always, throughout all times, be a group of Believers who will be victorious by virtue of their true and unshakable Belief. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1036] They greatly aided and abetted the Deniers: spreading rumours, acting as decoys, discouraging Believers, spying, and employing all manner of devious wiles and ploys to demoralize the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1037] God, the Most Just of all judges, will make known by His verdict those who are sincere and those who are not. He will admit the former to Paradise and consign the latter to Hellfire (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1038] God will not grant the Deniers leave to have an absolute upper hand over the Believers; to completely rout and eradicate them. There will always, throughout all times, be a group of Believers who will be victorious by virtue of their true and unshakable Belief. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
إِنَّ ٱلۡمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلٗا
(142) Indeed the hypocrites seek to deceive Allah, ˹but in reality˺ He Deceives them; when they rise up for Prayer, they rise sluggishly[1039] ˹only˺ showing off to people and little do they ˹truly˺ mention[1040] Allah.
[1039] God is sharing a tell-tale sign of their insincerity, lack of will and lethargic action in carrying out His biddings. This is by way of ‘deceiving’ them and drawing Believers’ attention to their deception.
[1040] This pertains to their engagement in dhikr (remembrance) during Prayers; they do not mention God with their tongues, their hearts and body parts are not humbled, and their minds are wandering. This is because what is topmost in their minds is not Pleasure of God, but rather an intent to please other mortals. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1040] This pertains to their engagement in dhikr (remembrance) during Prayers; they do not mention God with their tongues, their hearts and body parts are not humbled, and their minds are wandering. This is because what is topmost in their minds is not Pleasure of God, but rather an intent to please other mortals. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
مُّذَبۡذَبِينَ بَيۡنَ ذَٰلِكَ لَآ إِلَىٰ هَٰٓؤُلَآءِ وَلَآ إِلَىٰ هَٰٓؤُلَآءِۚ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلٗا
(143) They are wavering[1041]; neither ˹belonging˺ to these nor to these—whoever is misguided by Allah, you will surely find no way ˹out˺ for him.
[1041] The hypocrites live in a state of perpetual quandary and constant perplexity. They are stricken with doubt and always experiencing a state of dilemma: “In their hearts there is disease and thus ˹because of it˺ Allah has increased their disease”. (2:10) ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The example of the hypocrites is that of a sheep, which comes in the middle of two herds; this time it joins this herd and shortly after it joins the other”. (Muslim: 2784) For a fuller description of the squalid, worry-stung lives they lead see 2: 8-20.
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡكَٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۚ أَتُرِيدُونَ أَن تَجۡعَلُواْ لِلَّهِ عَلَيۡكُمۡ سُلۡطَٰنٗا مُّبِينًا
(144) You who Believe, take not the Deniers as allies rather than the Believers, do you want to give Allah clearly evident authority against you?[1042]
[1042] Sulṭān is a clear-cut justification for God to punish you. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَٱعۡتَصَمُواْ بِٱللَّهِ وَأَخۡلَصُواْ دِينَهُمۡ لِلَّهِ فَأُوْلَٰٓئِكَ مَعَ ٱلۡمُؤۡمِنِينَۖ وَسَوۡفَ يُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِينَ أَجۡرًا عَظِيمٗا
(146) Except those who repent, mend ˹their ways˺, hold fast to Allah and purify their religion, then these are with the Believers—indeed Allah will grant the Believers a great reward.
அரபு விரிவுரைகள்:
۞ لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا
(148) Allah likes not speaking of evil openly[1043] except for one who is wronged[1044]—verily Allah is All-Hearing, All-Knowing.
[1043] al-Sū’ is everything which is hurtful and unpleasant (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt); ‘speaking evil’ is swearing, foul mouthing, being profane, hurling accusations, slandering, backbiting, etc. (cf. al-Jazā’irī). Having exposed the hypocrites at length in this sura already, God draws the Believers’ attention so that they hold their peace and are careful not to speak evil to them openly (cf. Ibn ʿĀshūr).
[1044] A person who is aggrieved or done wrong by may, with the caveat as in the next aya, vent his grievance by supplicating against his aggressor or complaining to others about him, but he may not fabricate lies to win sympathy. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1044] A person who is aggrieved or done wrong by may, with the caveat as in the next aya, vent his grievance by supplicating against his aggressor or complaining to others about him, but he may not fabricate lies to win sympathy. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
அரபு விரிவுரைகள்:
إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٖ فَإِنَّ ٱللَّهَ كَانَ عَفُوّٗا قَدِيرًا
(149) Whether you declare what is good or conceal it, or pardon an evil, then Allah is All-Pardoning, Most Able[1045].
[1045] This is mainly addressed to the one who is wronged (cf. Ibn ʿĀshūr). This is a very subtle call for them to have good things topmost in their minds and to think positively. For this reason ‘good’ is brought to the foreground and ‘evil’ is relegated to the background. Although the previous aya only talks of ‘evil’; a change of perspective is much needed in situations where emotions run high. What is more, people are encouraged to pardon an injury and remember that God, Who is Most Able to punish a wrong done towards Him, is also All-Pardoning.
அரபு விரிவுரைகள்:
إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٖ وَنَكۡفُرُ بِبَعۡضٖ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٰلِكَ سَبِيلًا
(150) Those who Deny Allah and His Messengers and want to separate between Allah and His Messengers saying: “We Believe in some and Deny some”, wishing to strike a middle road in between![1046]
[1046] Thinking that such a ‘compromise’ would put them on the road that leads to God’s Pleasure and salvation. Had they really Believed in some Messengers of God and listened to them with due care and attention, they would naturally have Believed in the rest of the Messengers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
அரபு விரிவுரைகள்:
وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٖ مِّنۡهُمۡ أُوْلَٰٓئِكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا
(152) ˹But˺ Those who Believe in Allah and His Messengers and do not separate between any of them, He will grant them their rewards—indeed Allah is All-Forgiving, Most Merciful.
அரபு விரிவுரைகள்:
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا
(153) [1047]The People of the Book ask you ˹Muhammad˺ to send down to them a Book from the sky![1048] Indeed they had asked Moses what is even more than that, they said: “Show us Allah before our own eyes![1049]” so the thunderbolt struck them[1050] for their wrongdoing. Then they took ˹to worshipping˺ the calf[1051] ˹only˺ after clear evidences[1052] came to them but We forgave that[1053] and We gave Moses clearly evident authority[1054].
[1047] The following three passages (Ayas 153-170) provide the leader of the community, the Messenger of God (ﷺ), with the necessary certainty, through repeated assurances (in particular passage ending ayas: 162, 166 and 170) about the authenticity of his mission. His Messengership is the bulwark, the centre of gravity, which is the source of strength that the whole community draws on and builds its legitimacy around.
[1048] In order to believe in him, they asked the Prophet (ﷺ) to send down a Book from the sky, in whole and written in a heavenly hand just like the tablets of the Torah. This was just a ruse, a smoke-screen meant to draw attention away from their lack of will to respond to the call of Belief (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1049] Jahrah is clearly apparent; the origin of jahr is exposing by bringing something into light (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). This demand and all of the other Israelite infringements mentioned here are detailed in Sura al-Baqarah, especially Ayas 50-66. (For this one cf. Aya 2: 55.)
[1050] Cf. 2: 55-56.
[1051] Cf. 2: 51.
[1052] The miracles that Moses (عليه السلام) was made able to perform before their own eyes. (Ibn Kathīr, al-Saʿdī)
[1053] Cf. 2: 54.
[1054] “Indeed We gave Moses nine clear signs. Ask ˹Muhammad˺ the Children of Israel.” (17: 101)
[1048] In order to believe in him, they asked the Prophet (ﷺ) to send down a Book from the sky, in whole and written in a heavenly hand just like the tablets of the Torah. This was just a ruse, a smoke-screen meant to draw attention away from their lack of will to respond to the call of Belief (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1049] Jahrah is clearly apparent; the origin of jahr is exposing by bringing something into light (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). This demand and all of the other Israelite infringements mentioned here are detailed in Sura al-Baqarah, especially Ayas 50-66. (For this one cf. Aya 2: 55.)
[1050] Cf. 2: 55-56.
[1051] Cf. 2: 51.
[1052] The miracles that Moses (عليه السلام) was made able to perform before their own eyes. (Ibn Kathīr, al-Saʿdī)
[1053] Cf. 2: 54.
[1054] “Indeed We gave Moses nine clear signs. Ask ˹Muhammad˺ the Children of Israel.” (17: 101)
அரபு விரிவுரைகள்:
وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِي ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظٗا
(154) We raised the mountain above them[1055] to ˹make them honour˺ their pledge and We said to them: “Enter through the gate prostrating”[1056], and We said to them: “Do not transgress on the Sabbath”[1057], and We took from them a tough[1058] pledge.
[1055] Cf. 2: 63.
[1056] Cf. 2: 58.
[1057] The details of story are given in 7: 163-165.
[1058] Ghalīẓ is rugged and rough, the opposite of smooth (cf. Ibn Kathīr, al-Iṣfahānī, al-Mufradāt).
[1056] Cf. 2: 58.
[1057] The details of story are given in 7: 163-165.
[1058] Ghalīẓ is rugged and rough, the opposite of smooth (cf. Ibn Kathīr, al-Iṣfahānī, al-Mufradāt).
அரபு விரிவுரைகள்:
فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ وَكُفۡرِهِم بِـَٔايَٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢۚ بَلۡ طَبَعَ ٱللَّهُ عَلَيۡهَا بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا
(155) ˹Damned they were[1059]˺ Because of their reneging on their pledge, Denying Allah’s Signs, killing the Prophets unjustifiably[1060] and saying: “Our hearts are encrusted”[1061], nay but Allah sealed them because of their Denial—little do they Believe.
[1059] Cf. 2: 88, al-Ṭabarī, Ibn Kathīr.
[1060] Cf. note on 2: 21.
[1061] Cf. 2: 88.
[1060] Cf. note on 2: 21.
[1061] Cf. 2: 88.
அரபு விரிவுரைகள்:
وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُهۡتَٰنًا عَظِيمٗا
[1062] Accusing her of fornication; cf. 19: 28.
அரபு விரிவுரைகள்:
وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِي شَكّٖ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا
(157) and their saying ˹boastfully˺: “We have killed the Messiah, ʿĪsā ˹Jesus˺, son of Maryam, the Messenger of Allah”, they neither killed him nor did they crucify him, but it was only made to appear like so to them[1063]. Indeed those who differed regarding him are ˹extremely˺ doubtful about him; they have no ˹real˺ knowledge about him; they are only following guesses. Certainly they did not kill him,
[1063] One interpretation of shubbih lahum (He/it was only made to appear like so to them) is that another person was made to assume his likeness, so they mistook him for Jesus (عليه السلام) (cf. al-Wāḥidī, al-Wajīz, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
அரபு விரிவுரைகள்:
بَل رَّفَعَهُ ٱللَّهُ إِلَيۡهِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمٗا
[1064] He ascended to Heaven (cf. 3: 55; al-Ṭabarī, Ibn ʿĀshūr).
அரபு விரிவுரைகள்:
وَإِن مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ إِلَّا لَيُؤۡمِنَنَّ بِهِۦ قَبۡلَ مَوۡتِهِۦۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يَكُونُ عَلَيۡهِمۡ شَهِيدٗا
(159) ˹Yet˺ Everyone of the People of the Book, none excepted, will absolutely Believe in him ˹Jesus˺ before his death[1065], and on the Day of Judgement, he ˹Jesus˺ will be a witness against them.
[1065] The prevalent interpretation of this is that all the People of the Book, even the Jews, will come to Believe in Jesus’ Messengership, his neither being ‘an impostor’ nor ‘the son of God’, when he descends to Earth from Heaven at the end of time (cf. al-Bukhārī: 3448; Muslim: 155; al-Ṭabarī; Ibn Kathīr).
அரபு விரிவுரைகள்:
فَبِظُلۡمٖ مِّنَ ٱلَّذِينَ هَادُواْ حَرَّمۡنَا عَلَيۡهِمۡ طَيِّبَٰتٍ أُحِلَّتۡ لَهُمۡ وَبِصَدِّهِمۡ عَن سَبِيلِ ٱللَّهِ كَثِيرٗا
(160) Because of the wrongdoing of the Jews, We have made unlawful for them good ˹provisions˺ that had been made lawful to them[1066], and because of their frequently repeated turning ˹many˺ away from the path of Allah[1067].
[1066] For more details cf. 6: 146.
[1067] They never spared any effort in driving people away from the path of God: lying about God, distorting and concealing parts of the Scriptures and Denying Prophets Jesus and Muhammad (q). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1067] They never spared any effort in driving people away from the path of God: lying about God, distorting and concealing parts of the Scriptures and Denying Prophets Jesus and Muhammad (q). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
وَأَخۡذِهِمُ ٱلرِّبَوٰاْ وَقَدۡ نُهُواْ عَنۡهُ وَأَكۡلِهِمۡ أَمۡوَٰلَ ٱلنَّاسِ بِٱلۡبَٰطِلِۚ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ مِنۡهُمۡ عَذَابًا أَلِيمٗا
(161) And ˹because of ˺ their taking usury when they were forbidden from it, and their devouring people’s money wrongfully—indeed We have prepared for the Deniers among them ˹an ever present˺ painful Punishment.
அரபு விரிவுரைகள்:
لَّٰكِنِ ٱلرَّٰسِخُونَ فِي ٱلۡعِلۡمِ مِنۡهُمۡ وَٱلۡمُؤۡمِنُونَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَۚ وَٱلۡمُقِيمِينَ ٱلصَّلَوٰةَۚ وَٱلۡمُؤۡتُونَ ٱلزَّكَوٰةَ وَٱلۡمُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ أُوْلَٰٓئِكَ سَنُؤۡتِيهِمۡ أَجۡرًا عَظِيمًا
(162) But those who are firm in knowledge among them[1068] and the Believers Believe in what was sent down to you ˹Muhammad˺ and what was sent down before you; and those who ˹dutifully˺ keep up Prayers, give out the prescribed alms[1069], and are ˹sincere˺ Believers in Allah and the Last Day; those We will grant them a great reward.
[1068] Not all the Jews were the same but the godly among their learned are excluded as per this aya. Their true knowledge led them to be among the ranks of Believers who Believed in the Prophet’s (ﷺ) Messengership and those of all the Messengers that preceded him and all of the Holy Scriptures (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿUthaymīn).
[1069] Keeping up Prayers (iqāmat al-ṣalāh) and giving out prescribed alms (ītā’ al-zakāh) are observable manifestations of one’s Belief. In contrast to the hypocrites who rise up to Prayers sluggishly (cf. 4: 142 above), sincere Believers do so willingly, devoutly and without delay.
[1069] Keeping up Prayers (iqāmat al-ṣalāh) and giving out prescribed alms (ītā’ al-zakāh) are observable manifestations of one’s Belief. In contrast to the hypocrites who rise up to Prayers sluggishly (cf. 4: 142 above), sincere Believers do so willingly, devoutly and without delay.
அரபு விரிவுரைகள்:
۞ إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٖ وَٱلنَّبِيِّـۧنَ مِنۢ بَعۡدِهِۦۚ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيۡمَٰنَۚ وَءَاتَيۡنَا دَاوُۥدَ زَبُورٗا
(163) We have sent revelation to you ˹Muhammad, just˺ like[1070] We sent revelation to Nūḥ ˹Noah˺ and the Prophets after him. We ˹also˺ sent revelation to Ibrāhīm ˹Abraham˺, Ismāʿīl ˹Ishmael˺, Isḥāq ˹Isaac˺, Yaʿqūb ˹Jacob˺, the Tribes[1071], ʿĪsā ˹Jesus˺, Ayyūb ˹Job˺, Yūnus ˹Jonah˺, Hārūn ˹Aaron˺, Sulaymān ˹Solomon˺ and We granted Dāwūd ˹David˺ a Sacred Writ[1072].
[1070] This is a direct reply to the Jews of Madinah regarding their demand (4: 153 above) from the Prophet (ﷺ) to send them down from the sky a Book, in full, written in a heavenly hand. That the majority of these Messengers of God (عليهم السلام), did not receive Books as described in the demand, and their Messengerships were not rebuffed, is highlighted here to underline their lack of sincere intention. They were only arguing for the sake of argument and to cast aspersions (al-Rāzī).
[1071] al-Asbāṭ are the Prophets among Jacob’s descendants (cf. al-Saʿdī). They were called asbāṭ because everyone of them was a sibṭ, who weighed in good qualities that of a whole tribe (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah, al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt).
[1072] al-Zabūr is the Book revealed to Prophet David (عليه السلام) (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Originally al-zabūr is every book that contains wisdom (zubur for plural, 3: 184), a Sacred Writ.
[1071] al-Asbāṭ are the Prophets among Jacob’s descendants (cf. al-Saʿdī). They were called asbāṭ because everyone of them was a sibṭ, who weighed in good qualities that of a whole tribe (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah, al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt).
[1072] al-Zabūr is the Book revealed to Prophet David (عليه السلام) (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Originally al-zabūr is every book that contains wisdom (zubur for plural, 3: 184), a Sacred Writ.
அரபு விரிவுரைகள்:
وَرُسُلٗا قَدۡ قَصَصۡنَٰهُمۡ عَلَيۡكَ مِن قَبۡلُ وَرُسُلٗا لَّمۡ نَقۡصُصۡهُمۡ عَلَيۡكَۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكۡلِيمٗا
(164) ˹These in addition to˺ Messengers We have narrated to you ˹Muhammad˺ and Messengers We have not narrated to you; and ˹indeed˺ Allah certainly spoke to Moses directly[1073].
[1073] Use of the absolute object (al-mafʿūl al-muṭlaq), kallama taklīman, is meant to impart certainty to the occurrence of the actual ‘speaking’; God addressed Moses directly, in a manner befitting His Glory, without a medium, in words that he heard and understood (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿUthaymīn). “And when he ˹Moses˺ came upon it, he was called from the right bank of the valley, at the blessed site, from the tree: “Moses! Truly I am Allah, the Lord of all-beings!” (28:30) This was a very special privilege imparted to Moses (عليه السلام).
அரபு விரிவுரைகள்:
رُّسُلٗا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةُۢ بَعۡدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمٗا
(165) ˹These˺ Messengers ˹were sent as˺ deliverers of glad tidings and warnings[1074], so that people would have no pretext against Allah after the Messengers ˹coming to them˺[1075]—verily Allah is Most Prevailing, All-Wise.
[1074] Messengers are sent by God to give people the good news of felicity and prosperity in this life and the Hereafter for those who obey Him and follow His commandments, and to warn them against His Punishment if they rebel (cf. al-Ṭabarī, al-Saʿdī).
[1075] ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None likes to pardon more than Allah. This is why He sent down the Book and dispatched Messengers”. (Muslim: 2760) When they find themselves in a tight corner, people always resort to scapegoating. “Had We destroyed them through punishment before this Messenger came, they would have said: “Our Lord, if only You had sent us a Messenger, we could have followed Your revelations before we suffered humiliation and disgrace!” (20: 134)
[1075] ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None likes to pardon more than Allah. This is why He sent down the Book and dispatched Messengers”. (Muslim: 2760) When they find themselves in a tight corner, people always resort to scapegoating. “Had We destroyed them through punishment before this Messenger came, they would have said: “Our Lord, if only You had sent us a Messenger, we could have followed Your revelations before we suffered humiliation and disgrace!” (20: 134)
அரபு விரிவுரைகள்:
لَّٰكِنِ ٱللَّهُ يَشۡهَدُ بِمَآ أَنزَلَ إِلَيۡكَۖ أَنزَلَهُۥ بِعِلۡمِهِۦۖ وَٱلۡمَلَٰٓئِكَةُ يَشۡهَدُونَۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
(166) ˹Nay˺ But ˹in spite of the Deniers[1076]˺ Allah ˹Himself ˺ bears witness to what He sent down to you – He sent it with His Knowledge – and the angels bear witness ˹to it˺ too—sufficient is Allah ˹indeed˺ as Witness.
[1076] Cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī.
அரபு விரிவுரைகள்:
إِلَّا طَرِيقَ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٗا
[1077] “We turn their hearts and eyes away ˹from the Truth˺ as they refused to Believe at first, leaving them to wander blindly in their defiance.” (6: 110)
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَكُمُ ٱلرَّسُولُ بِٱلۡحَقِّ مِن رَّبِّكُمۡ فَـَٔامِنُواْ خَيۡرٗا لَّكُمۡۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا
(170) O people, surely the Messenger ˹Muhammad˺ has come to you with the truth from your Lord, so Believe ˹in him˺ for your own good[1078]. But if you Deny, then to Allah belongs what is in the Heavens and Earth—verily Allah is All-Knowing, Most Wise.
[1078] “Whoever does good, whether male or female, and is a Believer, We will surely bless them with a good life, and We will certainly reward them according to the best of their deeds.” (16: 97)
அரபு விரிவுரைகள்:
يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لَا تَغۡلُواْ فِي دِينِكُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلۡقَىٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٞ مِّنۡهُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦۖ وَلَا تَقُولُواْ ثَلَٰثَةٌۚ ٱنتَهُواْ خَيۡرٗا لَّكُمۡۚ إِنَّمَا ٱللَّهُ إِلَٰهٞ وَٰحِدٞۖ سُبۡحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٞۘ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَكَفَىٰ بِٱللَّهِ وَكِيلٗا
(171) People of the Book[1079], do not take an extremely hard line on your religion[1080] and say nothing about Allah except the truth; the Messiah, ʿĪsā son of Maryam is no more than a Messenger of Allah[1081], and His word[1082] that He cast to Maryam, and a soul from Him[1083]. Believe then in Allah and His Messengers, and say not: “Three”[1084]. Desist ˹from saying this˺ for your own good; indeed Allah is none but one God, far exalted is He above having a child[1085]. To Him ˹Allah˺ belongs what is in the Heavens and Earth—sufficient is Allah as Keeper.
[1079] This passage is addressed to the fourth major category of the Arabian community, the Christians, who did not exist in large concentrations in the vicinity of Madinah, hence the delay in their mention until now (cf. their argumentation with the Prophet (ﷺ) which is a major theme of Sura Āl ʿImrān). Their beliefs, along with those of the Jews, the idolaters and the hypocrites, had to be dealt with in a clear-cut manner, both for their and the Believer’s benefits. The Believing community had to build its relationships with its bordering neighbours on a well-defined set of terms, Divinely-revealed instructions as to where everyone stood regarding matters of creed and Faith.
[1080] “They have taken their rabbis and monks as well as the Messiah, son of Maryam, as Lords besides Allah, even though they were commanded to worship none but the One God. There is no god ˹worthy of worship˺ except Him. Glorified is He above ˹all˺ what they Associate ˹with Him˺!” (9: 31)
[1081] “The Messiah, son of Maryam, was only a Messenger; other Messengers had come and gone before him; his mother was a virtuous woman; both ate food ˹like other mortals˺. See how clear We make these Signs for them; see how deluded they are.” (5: 75) ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Do not be excessive in praising me as much as the Christians go into raptures about the son of Maryam. I am no more than His servant. So say: “The Servant of Allah and His Messenger”. (al-Bukhārī: 3445)
[1082] He was created by the word, ‘Be!’, that the Archangel Gabriel delivered to Mary (cf. Ibn Kathīr, al-Saʿdī). “Indeed the example of ʿĪsā with Allah is like that of Adam; He created him from dust and said: “Be!” and he was.” (3: 59)
[1083] That is, Jesus’s spirit was created by God (cf. Ibn Kathīr, al-Saʿdī). al-Baghawī, in his interpretation of this aya, says: “He ˹Jesus˺ is a soul just like any other soul but Allah added him to Himself ˹‘a soul from Him’˺ to honour him”. al-Shawkānī is also of this opinion. Commenting on this aya, al-Alūsī has it that: “Because Jesus was created by a blow ˹of air˺, not by a drop ˹of sperm˺, he was called a ‘soul’.”
In other words, this stresses the purely human nature of Jesus and refutes the belief in his divinity.The Qur’an makes clear that Jesus is just like all other human beings, whose spirit was created by God.
[1084] The claim that there are three Gods. “They certainly Deny, those who say: “Truly Allah is the third of three”, while there is no god save the one God. If they desist not from what they say, a painful Punishment will befall those among them who Deny.” (5: 73).
[1085] “Say: He is God, Unique. *God is the Oft-Beseeched. *He begot none, nor was He begotten.*None is equal to Him.” (Sura al-Ikhlāṣ, 112: 1-4) “˹Allah is˺ The Originator of the Heavens and Earth. How could He have children when He has no mate? He created all things and has ˹perfect˺ knowledge of everything.” (6: 101)
[1080] “They have taken their rabbis and monks as well as the Messiah, son of Maryam, as Lords besides Allah, even though they were commanded to worship none but the One God. There is no god ˹worthy of worship˺ except Him. Glorified is He above ˹all˺ what they Associate ˹with Him˺!” (9: 31)
[1081] “The Messiah, son of Maryam, was only a Messenger; other Messengers had come and gone before him; his mother was a virtuous woman; both ate food ˹like other mortals˺. See how clear We make these Signs for them; see how deluded they are.” (5: 75) ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Do not be excessive in praising me as much as the Christians go into raptures about the son of Maryam. I am no more than His servant. So say: “The Servant of Allah and His Messenger”. (al-Bukhārī: 3445)
[1082] He was created by the word, ‘Be!’, that the Archangel Gabriel delivered to Mary (cf. Ibn Kathīr, al-Saʿdī). “Indeed the example of ʿĪsā with Allah is like that of Adam; He created him from dust and said: “Be!” and he was.” (3: 59)
[1083] That is, Jesus’s spirit was created by God (cf. Ibn Kathīr, al-Saʿdī). al-Baghawī, in his interpretation of this aya, says: “He ˹Jesus˺ is a soul just like any other soul but Allah added him to Himself ˹‘a soul from Him’˺ to honour him”. al-Shawkānī is also of this opinion. Commenting on this aya, al-Alūsī has it that: “Because Jesus was created by a blow ˹of air˺, not by a drop ˹of sperm˺, he was called a ‘soul’.”
In other words, this stresses the purely human nature of Jesus and refutes the belief in his divinity.The Qur’an makes clear that Jesus is just like all other human beings, whose spirit was created by God.
[1084] The claim that there are three Gods. “They certainly Deny, those who say: “Truly Allah is the third of three”, while there is no god save the one God. If they desist not from what they say, a painful Punishment will befall those among them who Deny.” (5: 73).
[1085] “Say: He is God, Unique. *God is the Oft-Beseeched. *He begot none, nor was He begotten.*None is equal to Him.” (Sura al-Ikhlāṣ, 112: 1-4) “˹Allah is˺ The Originator of the Heavens and Earth. How could He have children when He has no mate? He created all things and has ˹perfect˺ knowledge of everything.” (6: 101)
அரபு விரிவுரைகள்:
لَّن يَسۡتَنكِفَ ٱلۡمَسِيحُ أَن يَكُونَ عَبۡدٗا لِّلَّهِ وَلَا ٱلۡمَلَٰٓئِكَةُ ٱلۡمُقَرَّبُونَۚ وَمَن يَسۡتَنكِفۡ عَنۡ عِبَادَتِهِۦ وَيَسۡتَكۡبِرۡ فَسَيَحۡشُرُهُمۡ إِلَيۡهِ جَمِيعٗا
(172) The Messiah would not disdain to be a servant of Allah, nor would the drawn-near angels. Whoever disdains from worshipping Him and becomes arrogant, He will rally them all to Him ˹on the Day of Judgement˺.
அரபு விரிவுரைகள்:
فَأَمَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمۡ أُجُورَهُمۡ وَيَزِيدُهُم مِّن فَضۡلِهِۦۖ وَأَمَّا ٱلَّذِينَ ٱسۡتَنكَفُواْ وَٱسۡتَكۡبَرُواْ فَيُعَذِّبُهُمۡ عَذَابًا أَلِيمٗا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيّٗا وَلَا نَصِيرٗا
(173) As for those who Believe and do good deeds, He will grant them their rewards in full and will give them more from His Grace, but those who disdained and became arrogant, He will consign them to a painful Punishment—they will never find an ally or helper besides Allah.
அரபு விரிவுரைகள்:
يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَكُم بُرۡهَٰنٞ مِّن رَّبِّكُمۡ وَأَنزَلۡنَآ إِلَيۡكُمۡ نُورٗا مُّبِينٗا
(174) O people, there has come to you a ˹conclusive˺ proof[1086] from your Lord, and We have sent down to you a Glaring Light[1087].
[1086] People have been given enough evidence that should guide them to the truth. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1087] The Qur’an which should guide people to the Straight Path if they only walk in its light. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1087] The Qur’an which should guide people to the Straight Path if they only walk in its light. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
فَأَمَّا ٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَٱعۡتَصَمُواْ بِهِۦ فَسَيُدۡخِلُهُمۡ فِي رَحۡمَةٖ مِّنۡهُ وَفَضۡلٖ وَيَهۡدِيهِمۡ إِلَيۡهِ صِرَٰطٗا مُّسۡتَقِيمٗا
(175) As for those who Believe in Allah and hold fast to Him, He will admit them into a Mercy and Grace[1088] from Him, and will guide them to a Straight Path.
[1088] Paradise. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
அரபு விரிவுரைகள்:
يَسۡتَفۡتُونَكَ قُلِ ٱللَّهُ يُفۡتِيكُمۡ فِي ٱلۡكَلَٰلَةِۚ إِنِ ٱمۡرُؤٌاْ هَلَكَ لَيۡسَ لَهُۥ وَلَدٞ وَلَهُۥٓ أُخۡتٞ فَلَهَا نِصۡفُ مَا تَرَكَۚ وَهُوَ يَرِثُهَآ إِن لَّمۡ يَكُن لَّهَا وَلَدٞۚ فَإِن كَانَتَا ٱثۡنَتَيۡنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ وَإِن كَانُوٓاْ إِخۡوَةٗ رِّجَالٗا وَنِسَآءٗ فَلِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۗ يُبَيِّنُ ٱللَّهُ لَكُمۡ أَن تَضِلُّواْۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمُۢ
(176) [1089]And they seek your counsel, say ˹Muhammad˺: “Allah decrees to you regarding ˹the inheritance from˺ a childless parentless person; if a man dies and he has no children and he has a sister, then to her belongs half of what he leaves behind; ˹in turn˺ he inherits her if she has no children; if there are two ˹sisters˺ then theirs is two thirds of what he leaves behind; if there are ˹a number of ˺ brothers and sisters, then a male should have the equal share of two females”. Thus Allah explains to you lest that you stray—Allah is All-Knowing of everything.
[1089] The legal setting of the very charged issue of inheritance is revisited in the sura’s conclusion so as to sum up and highlight its importance in setting apart the new order which the community should follow as distinct from earlier heathen practices. ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) said: “The issue of most importance that I leave behind is that of al-kalālah ˹a person with no living parents and who is without children˺. I have never asked the Messenger of Allah (ﷺ) with regards to an issue more than this, and he has never been rougher with me with regards to an issue more than this. He ˹eventually˺ poked my chest with his finger and said: “ʿUmar! Is not the aya of summer ˹which was revealed in summer-time˺ at the end of al-Nisā enough ˹as a ruling˺ for you?” (Muslim: 567)
Moreover, this aya can be seen as a prelude to the next sura which carries on explaining the laws and rules for the Believing community, in yet greater detail.
Moreover, this aya can be seen as a prelude to the next sura which carries on explaining the laws and rules for the Believing community, in yet greater detail.
அரபு விரிவுரைகள்:
அல்குர்ஆன் மொழிபெயர்ப்பு - ஆங்கில மொழிபெயர்ப்பு - கலாநிதி வலீத் பலீஃஹிஷ் உமரி - மொழிபெயர்ப்பு அட்டவணை
புனித அல் குர்ஆனுக்கான ஆங்கில மொழிபெயர்ப்பு(4 பாகங்கள்)- கலாநிதி வலீத் bபலீஃஹிஷ் உமரி மூலம் மொழிபெயர்க்கப்பட்டது.