Surah 2. Al-Baqarah
لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آَمَنَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآَتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآَتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ ﴿2:177﴾
(2:177) It is no virtue. That you turn your faces towards the east or the west, *175 but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one's choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious.
*175. Turning one's face towards the east or the west is mentioned here only by way of illustration. The actual purpose of the verse is to emphasize that the observance of certain outward religious rites, the performance of certain formal religious acts out of conformism, and the manifestation of certain familiar forms of piety do not constitute that essential righteousness which alone carries weight with God and earns His recognition and approval.
Surah 6. Al-An'am
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللَّهِ أَوْفُوا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿6:152﴾
(6:152) (vi) and do not even draw near to the property of the orphan in his minority except in the best manner; *132
(vii) and give full measures and weight with justice; We do not burden anyone beyond his capacity; *133
(viii) When you speak, be just, even though it concern a near of kin;
(ix) and fulfil the covenant of Allah. *134 That is what He has enjoined upon you so that you may take heed.
(vii) and give full measures and weight with justice; We do not burden anyone beyond his capacity; *133
(viii) When you speak, be just, even though it concern a near of kin;
(ix) and fulfil the covenant of Allah. *134 That is what He has enjoined upon you so that you may take heed.
*132. That is, one's handling of the property of orphans should be based on maximum selflessness, sincerity and well-wishing for the orphans; it should be of a kind which lends itself to no reproach, either from God or man.
*133. Even though this is a full-fledged postulate of the law of God, it is mentioned here in order to stress that one who tries to remain fair and just to the utmost of his ability, in giving weight and measure and in his dealings with people, will be acquitted of responsibility for error. If any mistakes in weight or measure occur out of oversight, and thus involuntarily, he will not be punished.
*134. 'Covenant of Allah' signifies, in the first place, the commitment to God, as well as to human beings, to which man binds himself in His name. It also signifies that covenant between man and God, as well as between one human being and another which automatically takes place the moment a person is born onto God's earth and into human society. The first two covenants mentioned are voluntary and deliberate whereas the last one is natural. The last one is no less binding than the first two, even though man does not make it of his own volition. For when man enjoys his own existence, makes use of his physical and mental energy, benefits from the means of sustenance and natural resources - in other words, when he benefits from the world created by God and avails himself of the opportunities provided for him by the operation of natural laws - he incurs certain obligations towards God. In the same way, when one derives nourishment and sustenance from the blood of one's mother while in her womb, when one opens one's eyes in a family which is supported by the toil of one's father, when one benefits from the various institutions of human society, one is placed in varying degrees of obligation towards those individuals and institutions. This covenant between man and God and between man and society is inscribed, not on a piece of paper, but on every fibre of man's being. Man has not entered into this covenant consciously and deliberately, yet the whole of his being owes itself to it. Surah al-Baqarah 2:27 alludes to this covenant when it says that it is the transgressors 'who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth'. It is also mentioned in Surah al-A'raf 7:172 in the following words: 'And recall when your Lord took the children of Adam from their loins and made them testify as to themselves saying, "Am I not your Lord?" (to which) they answered, "Yes, we do bear witness thereto. "
*133. Even though this is a full-fledged postulate of the law of God, it is mentioned here in order to stress that one who tries to remain fair and just to the utmost of his ability, in giving weight and measure and in his dealings with people, will be acquitted of responsibility for error. If any mistakes in weight or measure occur out of oversight, and thus involuntarily, he will not be punished.
*134. 'Covenant of Allah' signifies, in the first place, the commitment to God, as well as to human beings, to which man binds himself in His name. It also signifies that covenant between man and God, as well as between one human being and another which automatically takes place the moment a person is born onto God's earth and into human society. The first two covenants mentioned are voluntary and deliberate whereas the last one is natural. The last one is no less binding than the first two, even though man does not make it of his own volition. For when man enjoys his own existence, makes use of his physical and mental energy, benefits from the means of sustenance and natural resources - in other words, when he benefits from the world created by God and avails himself of the opportunities provided for him by the operation of natural laws - he incurs certain obligations towards God. In the same way, when one derives nourishment and sustenance from the blood of one's mother while in her womb, when one opens one's eyes in a family which is supported by the toil of one's father, when one benefits from the various institutions of human society, one is placed in varying degrees of obligation towards those individuals and institutions. This covenant between man and God and between man and society is inscribed, not on a piece of paper, but on every fibre of man's being. Man has not entered into this covenant consciously and deliberately, yet the whole of his being owes itself to it. Surah al-Baqarah 2:27 alludes to this covenant when it says that it is the transgressors 'who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth'. It is also mentioned in Surah al-A'raf 7:172 in the following words: 'And recall when your Lord took the children of Adam from their loins and made them testify as to themselves saying, "Am I not your Lord?" (to which) they answered, "Yes, we do bear witness thereto. "
وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿6:153﴾
(6:153) (x) This is My way -that which is straight: follow it, then, and do not follow other paths lest they scatter you from His path. *135 This is what He has enjoined upon you, so that you may beware.'
*135. It is an essential corollary of the natural covenant mentioned above that man should follow the way prescribed by his Lord; any deflection from the orders of God, or serving anyone other than Him, constitutes a primary breach of that covenant. Once this breach has been committed every single article of the covenant is likely to be violated one after the other. Moreover, it should also be remembered that man cannot acquit himself of the highly delicate, extensive and complex set of responsibilities entailed by this covenant unless he accepts the guidance of God and tries to follow the way prescribed by Him.
Non-acceptance of God's guidance necessarily produces two grave and damaging consequences. First, by following any other way, one is inevitably led away from the true path and is thus deprived of the opportunity to approach God and please Him. Second, as soon as man deviates from the Straight Way prescribed by God, he encounters a whole labyrinth of highways and byways, causing the entire human species to fall a prey to total bewilderment and perplexity, and which shatters all dreams of a steady advance towards maturity and betterment. The words 'follow not other paths for they will scatter you away from His path' hint at this damage. (See Surah al-Ma'idah 5, n. 35 above.)
Non-acceptance of God's guidance necessarily produces two grave and damaging consequences. First, by following any other way, one is inevitably led away from the true path and is thus deprived of the opportunity to approach God and please Him. Second, as soon as man deviates from the Straight Way prescribed by God, he encounters a whole labyrinth of highways and byways, causing the entire human species to fall a prey to total bewilderment and perplexity, and which shatters all dreams of a steady advance towards maturity and betterment. The words 'follow not other paths for they will scatter you away from His path' hint at this damage. (See Surah al-Ma'idah 5, n. 35 above.)
Surah 17. Bani Isra'il
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا ﴿17:34﴾
(17:34) (10). Do not go near the property of an orphan except in the best manner until he reaches the age of maturity. *38 11. Keep your pledges, for you shall be accountable for your pledges. *39
*38 This too, was not merely a moral instruction. When the Islamic State was established, legal and administrative methods were adopted to safeguard the rights of orphans, the details of which are found in the literature of Hadith and Fiqh. Then this principle was extended to cover the cases of all those citizens who were unable to safeguard their own rights. The Holy Prophet himself declared, "I am the guardian of the one who has no guardian" . And this is the basis of many rules and regulations of the Islamic Law.
*39 "Fulfilment of pledges" was not meant to be merely a moral instruction for individuals but afterwards when the Islamic State was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim Community and the Islamic Government.
*39 "Fulfilment of pledges" was not meant to be merely a moral instruction for individuals but afterwards when the Islamic State was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim Community and the Islamic Government.
Surah 89. Al-Fajr
فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ﴿89:15﴾
(89:15) As for man, *8 when his Lord tests him by exalting him and bestowing His bounties upon him, he says: “My Lord has exalted me.”
*8 Now, criticizing the general moral state of the people, it is being said: "After all, why shouldn't the men who have adopted such an attitude in the life of the world, be ever called to account, and how can it be regarded as a demand of reason and justice that when man has left the world, after doing alI he could, he should never receive any reward or suffer any punishment for his deeds?"
وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ ﴿89:16﴾
(89:16) But when He tests him by straitening his sustenance, he says: “My Lord has humiliated me.” *9
*9 This then is man's materialistic view of life. He regards the wealth and position and power of this world alone as everything. When he has it, he is filled with pride and says God has honoured me; and when he fails to obtain it, he says: God has humiliated me. Thus, the criterion of honour and humiliation in his sight is the possession of wealth and position and power, or the absence of it, whereas the actual truth which he does not understand is that whatever Allah has given anybody in the world has been given for the sake of a trial. If he has given him wealth and power, it has been given for a trial to see whether he becomes grateful for it, or commits ingratitude. If he has made him poor, in this too there is a trial for him to see whether he remains content and patient in the will of God and faces his hardships bravely within permissible bounds, or becomes ready to transgress every limit of morality and honesty and starts cursing his God.
كَلَّا بَل لَا تُكْرِمُونَ الْيَتِيمَ ﴿89:17﴾
(89:17) But no; *10 you do not treat the orphan honourably, *11
*10 That is, this is not all the criterion of honour and disgrace, for the real criterion is the moral good and evil.
*11 That is, "As long as his father is alive, your treatment of him is attentive and when his rather dies, even the paternal and maternal uncles and the elder brothers, to say nothing of the neighbours and distant relatives, neglect him."
*11 That is, "As long as his father is alive, your treatment of him is attentive and when his rather dies, even the paternal and maternal uncles and the elder brothers, to say nothing of the neighbours and distant relatives, neglect him."
وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ ﴿89:18﴾
(89:18) and do not urge one another to feed the poor, *12
*12 That is, "Nobody in your society feels any urge to feed the poor. Neither a tnan himself feels inclined to feed a hungry person, nor is there among the people any urge to do something to satisfy the hunger of the hungry, nor do they exhort one another to do so" .
وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا ﴿89:19﴾
(89:19) and greedily devour the entire inheritance, *13
*13 In Arabia, the women and children were as a rule deprived of inheritance and the people's idea in this regard was that the right to inheritance belonged only to those male members who were fit to fight and safeguard the family. Besides, the one who was more powerful and influential among the heirs of the deceased, would annex the whole inheritance without qualms, and usurp the shares of all those who did not have the power to secure their shares. They did not give any importance to the right and duty so that they should honestly render the right to whom it was due as a duty whether he had the power to secure it or not.
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا ﴿89:20﴾
(89:20) and love the riches, loving them ardently. *14
*14 That is, "You have no regard for the permissible or the forbidden, the lawful or the unlawful. You feel no qualms about acquiring wealth in any way or by any means, fair or foul, and your greed is never satisfied however much you may have acquired and amassed. "
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا ﴿89:21﴾
(89:21) But no; *15 when the earth is ground to powder,
*15 That is, "You are wrong in thinking that you may do whatever you like in your life of the world, but you will never be called to account for it. The meting out of rewards and punishment denying which you have adopted this mode of life, is not anything impossible and fictitious, but it has to come to pass and it will certainly come to pass at the time being mentioned below."
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا ﴿89:22﴾
(89:22) and when your Lord appears *16 with rows upon rows of angels,
*16 Although literally the words jaa Rabbuka mean "your Lord will come", obviously there cannot be any question of Allah Almighty's moving from one place to another; therefore, this will inevitably have to be understood as au allegoric expression, which is meant to give an idea that at that time the manifestations of Allah Almighty's power and His majesty and sovereignty will appear fully, as, for example, in the world the arrival of a king in person in the court is more awe-inspiring than the mere array of his forces and chiefs and nobles.
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى ﴿89:23﴾
(89:23) and when Hell is brought near that Day. On that Day will man understand, but of what avail will that understanding be? *17
*17 The words in the original can have two meanings:
(1) That on that Day man will remember whatever he had done in the world and will regret, but what will remembrance and regretting avail him then?
(2) That on that Day man will take heed and accept admonition: he will realize that whatever he had been told by the Prophets was true and he committed a folly when he did not listen to them; but what will taking heed and accepting the admonition and realizing one's errors avail one then ?
(1) That on that Day man will remember whatever he had done in the world and will regret, but what will remembrance and regretting avail him then?
(2) That on that Day man will take heed and accept admonition: he will realize that whatever he had been told by the Prophets was true and he committed a folly when he did not listen to them; but what will taking heed and accepting the admonition and realizing one's errors avail one then ?
Surah 93. Ad-Duha
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ ﴿93:9﴾
(93:9) Therefore, be not harsh with the orphan; *9
*9 That is, "As you yourself have been an orphan, and Allah graced you with the bounty that he made the best possible arrangements to help you in that state, therefore, in gratitude you should see that no orphan is treated unjustly and harshly."
Surah 107. Al-Ma'un
أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ ﴿107:1﴾
(107:1) Did you see him *1 who gives the lie to the Reward and Punishment *2 of the Hereafter? *3
*1 The words "have you seen", apparently, are directed to the Holy Prophet (upon whom be peace), but the Qur'anic style is that on such occasions it generally addresses every intelligent and thinking person. And "seeing" means seeing with the eyes, for what has been described in the succeeding verses can be seen by every seer with his eyes, as well as knowing, understanding and considering something deeply. If the word ara'aita is taken in the second meaning, the verse would mean: "Do you know the kind of man who belies the rewards and punishments." Or: "Have you considered the state of the person who belies the Judgment?
*2 The word ad-din as Qur'anic term is used for the rewards and punishments of the Hereafter as .well as for the religion of Islam. But the theme that . follows is more relevant to the first meaning, although the second meaning also is not out of the context: Ibn 'Abbas has preferred the second meaning, while a majority of the commentators have preferred the first. In case the first meaning is taken, the theme of the Surah would mean that denial of the Hereafter produces such and such a character in man; in case the second meaning is taken, the object of the Surah would be to highlight the moral importance of Islam, to stress that Islam aims at producing an altogether different character in its adherents from that found in its deniers.
*3 The style shows that the object of asking this question at the outset is not to ask whether he has seen the person or not, but to invite the listener to consider as to what kind of character is' produced in man when he denies the judgement of the Hereafter, and to urge him to know the kind of the people who belie this creed so that he tries to understand the moral significance of belief in the Hereafter.
*2 The word ad-din as Qur'anic term is used for the rewards and punishments of the Hereafter as .well as for the religion of Islam. But the theme that . follows is more relevant to the first meaning, although the second meaning also is not out of the context: Ibn 'Abbas has preferred the second meaning, while a majority of the commentators have preferred the first. In case the first meaning is taken, the theme of the Surah would mean that denial of the Hereafter produces such and such a character in man; in case the second meaning is taken, the object of the Surah would be to highlight the moral importance of Islam, to stress that Islam aims at producing an altogether different character in its adherents from that found in its deniers.
*3 The style shows that the object of asking this question at the outset is not to ask whether he has seen the person or not, but to invite the listener to consider as to what kind of character is' produced in man when he denies the judgement of the Hereafter, and to urge him to know the kind of the people who belie this creed so that he tries to understand the moral significance of belief in the Hereafter.
فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ ﴿107:2﴾
(107:2) Such is *4 the one who repulses the orphans away, *5
*4 The letter fa in the sentence fa-dhalika-alladhi expresses the meaning of a whole sentence, which is to this effect: "If you do not know, then know that it is indeed he who..." Or, it gives the meaning: "Because of his this very denial of the Hereafter he is the kind of man who... "
*5 The sentence yadu `ul yatim as used in the original, has several meanings: (1) That he deprives the orphan of his rights and evicting him from his father's heritage thrusts him away; (2) that if an orphan comes to ask him for help, he repulses him instead of showing him any compassion, and if he still persists in his entreaties in the hope for mercy, he drives him away and out of sight; (3) that he ill-treats the orphan. For example, if in his own house there is a closely related orphan, it is the orphans lot to serve the whole house, to receive rebuffs and suffer humiliation for trivial things. Besides, this sentence also contains the meaning that - the person does not behave unjustly and tyrannically only occasionally put this is his habit and settled practice. He does not have the feeling that it is an evil which he must give up, but he persists in it with full satisfaction, thinking that the orphan is a helpless, powerless creature; therefore, there is no harm if his rights are taken away wcongfitlly, or he is made the target of tyranny and injustice, or he is repulsed and driven away whenever he asks for help.
In this connection, Qadi Abul Hasan al-Mawardi has related a strange incident in his A lam an-Nubuwwat. Abu Jahl was the testator of an orphan. The child one. day came to him in the condition that he had no shred of a garment on his body and he implored him to be .given something out of his father's heritage. But the cruel man paid no attention to him and the poor child had to go back disappointed. The Quraish chiefs said to him out of fun: "Go to Muhammad (upon whom be Allah's peace and blessings) and put your complaint before him. He will recommend your case before Abu Jahl and get you your property." The child not knowing any background of the nature of relationship between Abu Jahl and the Holy Prophet (upon whom be peace) and not understanding the motive of the mischief-mongers, went straight to the Holy Prophet and apprised him of his misfortune. The Holy Prophet immediately arose and accompanied the child to the house of Abu Jahl, his bitterest enemy. Abu Jahl received him well and when the latter told him to restore to the child his right, he yielded and brought out whatever he owed to him. The Quraish chiefs were watching all this earnestly m the hope that an interesting altercation would take place between them. But when they saw what actually happened they were astounded and went to Abu Jahl and taunted him saying that he too perhaps had abandoned his religion. He said: "By God, I have not abandoned my religion, but I so felt that on the right and left of Muhammad (upon whom be Allah's peace and blessings) there was a spear which would enter my -body if I acted against what he desired. " This incident not only shows what was the attitude and conduct of the principal chiefs of the most civilized and noble tribe of Arabia towards the orphans and other helpless people in those days but it also shows what sublime character the Holy Prophet possessed and what impact it had even on his bitterest enemies. A similar incident we have already related in E.N. 5 of Surah Al-Anbiya' above, which points to the great moral superiority of the Holy Prophet because of which the disbelieving Quraish branded him as a sorcerer.
*5 The sentence yadu `ul yatim as used in the original, has several meanings: (1) That he deprives the orphan of his rights and evicting him from his father's heritage thrusts him away; (2) that if an orphan comes to ask him for help, he repulses him instead of showing him any compassion, and if he still persists in his entreaties in the hope for mercy, he drives him away and out of sight; (3) that he ill-treats the orphan. For example, if in his own house there is a closely related orphan, it is the orphans lot to serve the whole house, to receive rebuffs and suffer humiliation for trivial things. Besides, this sentence also contains the meaning that - the person does not behave unjustly and tyrannically only occasionally put this is his habit and settled practice. He does not have the feeling that it is an evil which he must give up, but he persists in it with full satisfaction, thinking that the orphan is a helpless, powerless creature; therefore, there is no harm if his rights are taken away wcongfitlly, or he is made the target of tyranny and injustice, or he is repulsed and driven away whenever he asks for help.
In this connection, Qadi Abul Hasan al-Mawardi has related a strange incident in his A lam an-Nubuwwat. Abu Jahl was the testator of an orphan. The child one. day came to him in the condition that he had no shred of a garment on his body and he implored him to be .given something out of his father's heritage. But the cruel man paid no attention to him and the poor child had to go back disappointed. The Quraish chiefs said to him out of fun: "Go to Muhammad (upon whom be Allah's peace and blessings) and put your complaint before him. He will recommend your case before Abu Jahl and get you your property." The child not knowing any background of the nature of relationship between Abu Jahl and the Holy Prophet (upon whom be peace) and not understanding the motive of the mischief-mongers, went straight to the Holy Prophet and apprised him of his misfortune. The Holy Prophet immediately arose and accompanied the child to the house of Abu Jahl, his bitterest enemy. Abu Jahl received him well and when the latter told him to restore to the child his right, he yielded and brought out whatever he owed to him. The Quraish chiefs were watching all this earnestly m the hope that an interesting altercation would take place between them. But when they saw what actually happened they were astounded and went to Abu Jahl and taunted him saying that he too perhaps had abandoned his religion. He said: "By God, I have not abandoned my religion, but I so felt that on the right and left of Muhammad (upon whom be Allah's peace and blessings) there was a spear which would enter my -body if I acted against what he desired. " This incident not only shows what was the attitude and conduct of the principal chiefs of the most civilized and noble tribe of Arabia towards the orphans and other helpless people in those days but it also shows what sublime character the Holy Prophet possessed and what impact it had even on his bitterest enemies. A similar incident we have already related in E.N. 5 of Surah Al-Anbiya' above, which points to the great moral superiority of the Holy Prophet because of which the disbelieving Quraish branded him as a sorcerer.
وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ ﴿107:3﴾
(107:3) and urges *6 not the feeding of the needy. *7
*6 La yahuddu means that the person neither persuades his own self, nor tells the people of his household, to provide the poor man with his food, nor dces he urge others to recognize the rights of the poor and needy people of society who are starving and do something to satisfy their hunger. Here, by giving only two conspicuous examples, Allah has pointed out what kind of evils are produced in the people who deny the Hereafter: The real object is not to point out only these two evils-that the people drive away the orphans and do not urge giving away the food of the poor as a result of the denial of the Hereafter. But of the countless evils which are thus produced, two evils have been presented as an example, which every noble and sound-natured person will regard as hateful. Besides, another thing meant to be impressed is that if this very man had believed at he would have to go before God to render an account of his deeds, he would not have committed such evils as to deprive the orphan of his rights, tyrannize him, repulse him, neither feed the poor man himself nor urge others to give him his food. The characteristics of the believers in the Hereafter which have been described in Surah Al-`Asr and Surah Al-Balad are that they exhort one another to mercy, and they exhort one another to the truth and to render the rights of others.
*7 The words used are to `am-il-miskIn and not it am-il-miskin If to am-il-miskin were the words, the meaning would be that he does not urge (others) to feed the poor. But ta'am -il-miskin means that he does not urge (others) to give away the food of the poor. In other words, the food that is given to the poor man is not the food of the giver but of the poor man himself; it is his right which is enjoined on the giver, and the giver is not doing him any favour but rendering him his right. This same thing had been said in Surah Adh-Dhariyat above: "And in their possessions is a due share of him who asks and of him who is. needy." (v. 19).
*7 The words used are to `am-il-miskIn and not it am-il-miskin If to am-il-miskin were the words, the meaning would be that he does not urge (others) to feed the poor. But ta'am -il-miskin means that he does not urge (others) to give away the food of the poor. In other words, the food that is given to the poor man is not the food of the giver but of the poor man himself; it is his right which is enjoined on the giver, and the giver is not doing him any favour but rendering him his right. This same thing had been said in Surah Adh-Dhariyat above: "And in their possessions is a due share of him who asks and of him who is. needy." (v. 19).
Surah 76. Ad-Dahr
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ﴿76:8﴾
(76:8) those who, for the love of Him, *11 feed the needy, and the orphan, and the captive, *12
*11 Most of the commentators hold the view that the pronoun in hubbi-hi refers to food. Accordingly, they interpret the sentence to mean: "In spite of the food's being agreeable and tasty and that they need it, they give it away to others." Ibn `Abbas and Mujahid say: "they do so because of their fondness for feeding the poor ( `ala hubb-il-it am); and Fudail bin `Iyad and Abu Suleman ad-Darani say: "They do so out of love for Allah." In our opinion the following sentence ("We are feeding you only for the sake of Allah") supports the last meaning.
*12 The custom in the ancient days was that the prisoners were put in fetters and shackles and taken out daily to go about the streets begging food. Later the Islamic government abolished this custom. (Imam Abu Yusuf, Kitab al-Kharaj, p, 150, Ed, 1382 H. ) In this verse, the captive implies every such person who is in bondage, whether he is an unbeliever, a Muslim, a war prisoner, or imprisoned in consequence of a crime, and whether he is provided food in that state, or made to beg for it. In any case, to feed a helpless person who cannot do anything to earn a living, is an act of great virtue.
*12 The custom in the ancient days was that the prisoners were put in fetters and shackles and taken out daily to go about the streets begging food. Later the Islamic government abolished this custom. (Imam Abu Yusuf, Kitab al-Kharaj, p, 150, Ed, 1382 H. ) In this verse, the captive implies every such person who is in bondage, whether he is an unbeliever, a Muslim, a war prisoner, or imprisoned in consequence of a crime, and whether he is provided food in that state, or made to beg for it. In any case, to feed a helpless person who cannot do anything to earn a living, is an act of great virtue.
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا ﴿76:9﴾
(76:9) (saying): *13 “We feed you only for Allah’s sake; we do not seek of you any recompense or thanks, *14
*13 Although feeding a poor man is in itself a great virtue, yet fulfilling the other needs of an indigent person is no less virtuous. For example, to clothe a poor man, to arrange treatment for a sick person, or to help a debtor who is harassed by his creditor, is an act of equally great virtue. Here, a particular kind of virtue in view of its importance has been presented only as an example, but the real object is to stress giving help to the needy.
*14 It is not necessary that this may be said in so many words while feeding the poor man. It may be said in the heart; in the sight of Allah this is as meritorious as saying it with the tongue. But saying these words with the tongue has been particularly mentioned so as to set the person being helped at ease that no thanks or recompense is due from him, so that he eats with full satisfaction and peace of mind.
*14 It is not necessary that this may be said in so many words while feeding the poor man. It may be said in the heart; in the sight of Allah this is as meritorious as saying it with the tongue. But saying these words with the tongue has been particularly mentioned so as to set the person being helped at ease that no thanks or recompense is due from him, so that he eats with full satisfaction and peace of mind.
إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا ﴿76:10﴾
(76:10) we fear from our Lord a Day that shall be long and distressful.”
فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا ﴿76:11﴾
(76:11) So Allah shall guard them against the woe of that Day, and will procure them freshness and joy, *15
*15 "Freshness and joy": freshness of the face and joy of the heart. In other words, all the severities and terrors of the Day of Resurrection will be meant only for the disblievers and the culprits. The righteous will on that Day remain immune from every hardship and will be well-pleased with their lot. The same theme has been expressed in Al-Anbiya': 103, thus: "The time of great fright will not trouble them at all; the angels will rush forth to receive them, saying: this is the Day that you were promised; and in An-Naml: 89 thus: "He who brings good deeds, will have a reward better than that, and such people shall be secure from the terror of that Day. "
وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا ﴿76:12﴾
(76:12) and will reward them for their steadfastness *16 with Paradise and robes of silk.
*16 Here the word sabr (patience) has been used in a very comprehensive sense. The whole worldly life of the righteous believers in fact has been described as a life of patience. From the time a man attains discretion, or believes, till death;' his suppressing of unlawful desires, adhering to the bounds set by Allah, carrying out the duties enjoined by Him, sacrificing his time, his wealth, his effort, powers and abilities, even his life if so required, ignoring every greed and temptation, which might turn him away from Allah's way, meeting every danger and enduring every hardship faced on the way of the truth, giving up every gain and pleasure accruing from unlawful ways and means, bearing every loss and suffering and affliction incurred on account of his love for truth, and doing all this with full faith in the promise of Allah that He will bless the doer with the fruits of this righteous conduct not in this world but in the second life after death, turns the whole life of a believer into a life of patience-eternal and perpetual patience. all-pervasive and life-long patience! (For further explanation, see E N 60 of Al-Baqarah. E.N.'s 13, 107, 131 of ,AI-`Imran, E.N. 23 of Al-An`am, E.N.'s 37, 47 of Al-Anfal, E.N. 9 of Yunus, E N 11 of Hud, E.N. 39 of Ar-Ra'd, E.N. 98 of An-Nahl, E.N. 40 of Maryam, E.N: 94 of AI-Furgan, E.N.'s 75, l00 of AI-Qasas. E.N. 97 of Al-`Ankabut, E.N.'s 29, 56 of Luqman, E.N. 37 of As-Sajdah, E.N. 58 of Al-Ahzab, E.N. 32 of Az-Zumar, E.N. 38 of Ha-Mim As-Sajdah, E.N. 53"of Ash-Shura).
مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا ﴿76:13﴾
(76:13) There they will recline on elevated couches and will be subjected neither to the burning heat of the sun nor to bitter cold.
وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا ﴿76:14﴾
(76:14) The shades of Paradise will bend over them, and its fruits will be brought within their easy reach;
وَيُطَافُ عَلَيْهِمْ بِآَنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَاْ ﴿76:15﴾
(76:15) and there shall be passed around them vessels of silver *17 and goblets of crystal, *18
*17 According to Az-Zukhruf: 71, vessels of gold shall be passed round to them, but here of silver. This shows that vessels of gold as well as of silver shall be passed round to them as required by the occasion.
*18 That is, though silver, it will be as transparent as glass, Vessels of this kind of transparent, crystal like silver will be the special characteristic of the vessels in which drinks will be served to the people of Paradise.
*18 That is, though silver, it will be as transparent as glass, Vessels of this kind of transparent, crystal like silver will be the special characteristic of the vessels in which drinks will be served to the people of Paradise.
قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا ﴿76:16﴾
(76:16) goblets bright as crystal but made of silver, filled to exact measure. *19
*19 "In due measure": filled accurately according to the desire of every person, neither over-filled nor under-filled. In other words, the attendants of the dwellers of Paradise will be so judicious and discerning that they will have accurate judgement about everybody whom they serve wine as to how much of it he wishes to drink. (For the characteristics of the wine of Paradise, see As-Saaffat: 45-47 and the E.N.'s 24 to 27, Muhammad: 15 and E.N. 22, At-'tur; 23 and E.N. 18, Al-Waqi`ah: 19 and E.N. 10).
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا ﴿76:17﴾
(76:17) Therein they shall be served a cup flavoured with ginger,
عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا ﴿76:18﴾
(76:18) drawn from a spring (in Paradise) called Salsabil. *20
*20 This is to suit the taste of the Arabs who liked the wine flavoured with ginger-mixed water. But this flavouring will not be achieved by adding ginger-mixed water to it: it will be a natural fountain which will have the flavour of ginger but without its bitterness; Therefore, it will be called Salsabil, which implies such water as flows gently and pleasantly down the throat on account of its being sweet, light and platable. Most commentators think that the word salsabil has been used here as an adjective of the fountain and not as a name for it.
وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا ﴿76:19﴾
(76:19) There boys of everlasting youth shall go about attending them: when you see them, you would think that they are scattered pearls. *21
*21 For explanation, see E.N. 26 of As-Saaffat, E-N. 19 of At-Tur, E.N. 9 of Al-Wiiqi`ah.
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا ﴿76:20﴾
(76:20) Whitherto you look around, you will see an abundance of bliss and the glories of a great kingdom. *22
*22 Even if a person might have lived a pauper in the world, in the Hereafter when he is admitted to Paradise, on the basis of his good deeds, he will live as though he were the owner of a splendid kingdom.
عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا ﴿76:21﴾
(76:21) They [i.e., the virtuous] shall be attired in garments of fine green silk and rich brocade *23 and will be adorned with bracelets of silver. *24 Their Lord will give them a pure wine to drink. *25
*23 This same theme has been expressed in Surah Al-Kahf: 31, thus: "They (the dwellers of Paradise) will wear coloured robes of silk and rich brocade and will be reclining upon raised thrones. ° On this basis, the opinion of the commentators who have expressed the view that this implies the sheets of cloth which will be hanging over their thrones or bedsteads or that this would be the dress of the boys who would be moving about serving them dces not seem to be correct.
>*24 In Surah Al-Kahf: 31, it has been said: "They will be adorned with bracelets of gold. This same theme has also occurred in Al-Hajj: 23 and Fatir 33 above. When all these verses are read together, three possibilities become obvious, (1) That sometimes they would 1 ike to wear bracelets of gold and sometimes bracelets of silver, both kinds of the ornaments being available for use as and when required; (2) that they will wear bracelets of both gold and silver at the same time, for the combination of the two enhances the personal charms of the wearer; (3) that whosoever desires will wear bracelets of gold and whosoever desires will wear bracelets of silver. As for the question, why will the men be adorned with the ornaments when these are usually worn by the women? The answer is that in the ancient times the custom was that the kings and their nobles used to adorn their hands and necks and the crowns of their heads with different kinds of ornaments. In Surah Az-Zukhruf it has been said that when the Prophet Moses arrived in the Pharaoh's court in his simple dress, with only a staff in hand, and told him that he was a Messenger sent by Allah, Lord of the worlds, the Pharaoh said to his courtiers: "What kind of a messenger is he, who has appeared before me in this state? If he was sent by the King of the universe, why were not bracelets of gold sent down on him, or a company of angels as attendants?" (v. 53).
*25 Two kinds of the wine have been mentioned above, first that to which water will be added from the fountain of camphor; second that to which water will be added from the fountain of ginger, After these, making mention of another wine, with the' remark that their Lord shall give them a pure wine to drink, gives the meaning that this will be some superior kind of wine, which they will be given to drink as a special favour from Allah.
>*24 In Surah Al-Kahf: 31, it has been said: "They will be adorned with bracelets of gold. This same theme has also occurred in Al-Hajj: 23 and Fatir 33 above. When all these verses are read together, three possibilities become obvious, (1) That sometimes they would 1 ike to wear bracelets of gold and sometimes bracelets of silver, both kinds of the ornaments being available for use as and when required; (2) that they will wear bracelets of both gold and silver at the same time, for the combination of the two enhances the personal charms of the wearer; (3) that whosoever desires will wear bracelets of gold and whosoever desires will wear bracelets of silver. As for the question, why will the men be adorned with the ornaments when these are usually worn by the women? The answer is that in the ancient times the custom was that the kings and their nobles used to adorn their hands and necks and the crowns of their heads with different kinds of ornaments. In Surah Az-Zukhruf it has been said that when the Prophet Moses arrived in the Pharaoh's court in his simple dress, with only a staff in hand, and told him that he was a Messenger sent by Allah, Lord of the worlds, the Pharaoh said to his courtiers: "What kind of a messenger is he, who has appeared before me in this state? If he was sent by the King of the universe, why were not bracelets of gold sent down on him, or a company of angels as attendants?" (v. 53).
*25 Two kinds of the wine have been mentioned above, first that to which water will be added from the fountain of camphor; second that to which water will be added from the fountain of ginger, After these, making mention of another wine, with the' remark that their Lord shall give them a pure wine to drink, gives the meaning that this will be some superior kind of wine, which they will be given to drink as a special favour from Allah.
إِنَّ هَذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا ﴿76:22﴾
(76:22) Behold, this is your recompense and your endeavour has been appreciated. *26
*26 In the original, kana sa yu kum mashkura: "your endeavours have been accepted and recognized." Sa`i implies the entire lifework that a person accomplished in the world, the works and objectives to which he applied his energies and abilities; and its being mashkur means that Allah has appreciated it. Shukr when expressed by the servant to God implies his gratefulness to Him for His blessings, and when it is expressed by God for the servant, it means that He has appreciated his services. It is indeed highly kind of the Master that He should appreciate the endeavours of the servant when the servant has only carried out his duties according to the Master's will.
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