In the Name of Allah, the Gracious, the Merciful


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Study the Qur'aan in Qur'aanic light to understand Islam in its pristine simplicity, clarity, beauty and purity

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Qur'aanic Studies - Volume V




by
Mohammad Shafi


PREFACE

Below the Arabic text of every verse of the Qur'aan, is its transliteration, followed by translation and Chapter Notes, if any, essentially based on the Qur'aan itself. Please remember that the Arabic text is divine and, therefore, sacrosanct, but the transliteration, translation and the Notes are human and, therefore, subject to correction. Please also remember that the human-made Notes cannot, and do not, explain the divine verses. They seek to explain the human translation only and/or to relate the verse to present circumstances or to divine explanations given in other verses of the Qur'aan.

I have adopted the transliteration method employed by the Muslim Students' Association (MSA) of the University of Southern California. And, in this regard, I may usefully quote from their site:

"MSA-USC would like to thank muslimnet.net for making their transliteration of the Qur'an publicly available.

'We would like to emphasize that this [transliteration] text is not a substitute for the original Arabic Qur'an. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible.

It is important to practice pronouncing the letters as directed in the transliteration table, especially the underlined letters, before starting to read. It will be helpful if an Arabic speaker can help you.

This work is free for use to everyone as long as no changes that might distort it are done to it. We request from those who benefit from it to pray for us. We pray to Almighty Allah to help you learn to read the Holy Qur'an, and to do every good thing.'"

I present this humble work in the earnest hope that it will prompt my Readers to try and understand the divine Message in its original Arabic text. They should remember that no translation however meticulously done can ever equal the original Arabic text in its divine grandeur and pristine clarity.


One may wonder why this yet another addition to the existing plethora of Translations and Commentaries! The answer to this question lies in the beauty of the fact that the divine Message of the Qur'aan remains valid for all times and ages since its revelation until the Last Day. The Message therefore needs to be studied from time to time in the changing perspectives of the changing times. It would be absolutely wrong to confine this universal Message for mankind to the circumstances and situations of a particular period in the past. Unfortunately, however, most of the commentators so far have based their understanding of the Qur'aan in the strict perspective of the circumstances and situations prevailing at the time of its revelation way back in 7th century A.D. The Muslim mindset generally has thus got stagnated and therefore unable to cope with the changing situations of the changing times. This humble attempt of mine is to help Muslims generally to come out, Allah willing, of that crippling stagnation.

This Volume of my Qur'aanic Studies covers Al-Baqarah Verses 253 to 286 and Aal-e-Imran Verses 1 to 18.

Mohammad Shafi
Mumbai, INDIA,
9th October, 2006


CONTENTS

Chapter 2. Al-Baqarah
Verses 253 to 260
Verses 261 to 270
Verses 271 to 280
Verses 281 to 286

Chapter 3. Aal-e-Imran
Verses 1 to 10
Verses 11 to 18



title

Chapter 2: The Cow

2.253

253. Tilka alrrusulu faddalna baAAdahum AAala baAAdin minhum man kallama Allahu warafaAAa baAAdahum darajatin waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi walaw shaa Allahu ma iqtatala allatheena min baAAdihim min baAAdi ma jaat-humu albayyinatu walakini ikhtalafoo faminhum man amana waminhum man kafara walaw shaa Allahu ma iqtataloo walakinna Allaha yafAAalu ma yureedu
253. Of these Messengers475, We have favoured some over others. Of them is one whom Allah talked to directly476. And He exalted some in rank.477 And We gave clear signs to Jesus, son of Mary, and We fortified him with the Holy Spirit.478 Had Allah so willed, after clear signs had come to them, people of succeeding generations wouldn't have fought among themselves. But they differed. Some of them believed, and some suppressed the truth by wanton disbelief. Had Allah so willed, they wouldn't have fought. But Allah does what He wants.479

475. Reference made here is to mursaleen (Messengers) mentioned at the end of the immediately preceding Verse 2.252

476. Verses 20.11 and 20.12 describe to us how Allah spoke to Prophet Moses directly.

477. Although the Prophets have different rankings in status with Allah, believers are required not to discriminate among them (Prophets) [Q: 4.152].

478. The very same sentence, regarding Jesus, occurs in Verse 2.87. Please refer to Notes 113 to 116 under that Verse to get a comprehensive Qur'aanic understanding of roohuil quudus (the Holy Spirit). Some of the clear signs that the Qur'aan mentions as having been bestowed upon Jesus were speaking to people while just an infant in his cradle, bringing the dead back to life, creating a live bird out of clay, giving sight to the blind etc. [Q: 5.110].

479. And Allah wanted to test mankind by giving them the freedom to believe, or not to believe, in Him, without actually seeing Him. In exercise of that freedom, some people chose not to believe, despite the clear signs given to Jesus about Divine Existence. Otherwise, had Allah so willed, every human being would have believed. But He had taken all possible measures, like giving them divine Books of guidance through His Messengers and giving them the intelligence to understand that guidance, besides giving clearly miraculous signs to some of His Messengers. HE had not just left them to fend for themselves in the dark, after giving them the freedom of choice. HE has been just and kind to mankind.

2.254

254. Ya ayyuha allatheena amanoo anfiqoo mimma razaqnakum min qabli an ya/tiya yawmun la bayAAun feehi wala khullatun wala shafaAAatun waalkafiroona humu alththalimoona
254. O believers! Spend480 of what We have given you before the advent of the Day during which shall there be no trade, no friendship and no intercession. And suppressors of the Truth - those are the wrong-doers.481

480. For the Qur'aanic meaning of the Arabic term anfiquoo (spend) used here, please refer to Note 5 of these Studies.

481. This verse reveals to us several things:
  • Allah given things, like wealth, wisdom, time, are to be made use of - not just hoarded or wasted away.
  • Every individual's position in the Hereafter inter alia depends on the manner in which those Allah-given things are used by him/her here.
  • The proper use of those things may make him/her eligible for entry into Paradise, and their misuse may land him/her in Hell.
  • Evaluation of every individual on Judgment Day shall be strictly impartial. No good man would be able to buy a better place in the Hereafter for his friend/relative.
  • In the Hereafter, there is no scope for any intercession - from a friend, a relative, or even a Prophet. Beware, Muslims and Christians!
  • Those who do not believe in all that the verse implies, are only deluding themselves and others. And, consequentially, they are oppressing themselves and others.

2.255

255. Allahu la ilaha illa huwa alhayyu alqayyoomu la ta/khuthuhu sinatun wala nawmun lahu ma fee alssamawati wama fee al-ardi man tha allathee yashfaAAu AAindahu illa bi-ithnihi yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishay-in min AAilmihi illa bima shaa wasiAAa kursiyyuhu alssamawati waal-arda wala yaooduhu hifthuhuma wahuwa alAAaliyyu alAAatheemu
255. Allah! None besides Him is worthy of worship. HE is for ever living, abiding. Neither slumber nor sleep overtakes Him ever. To Him belongs whatever there is in the heavens and in/on the earth. Who could intercede with Him, except by His leave?482, 483 HE knows what is in their hands and what is behind them.484 And none can take anything of His knowledge except for what He wills. His seat of authority encompasses the heavens and the earth, and their upkeep tires Him not. And He is the One High above anything, the One Immensely Great.485

482. In the light of the very categorical statement in the preceding verse that there shall be no intercession on the Day of Judgment, this statement here in the form of an interrogation could only mean emphatic reiteration of that earlier statement. In Allah's presence, no one - not even a Prophet - can dare intercede on one's own initiative, against His Judgment or Will. That is what the interrogative statement here signifies. And if Allah gives permission for any Prophet to intercede, it means that it is, first of all, Allah's Own Will to pardon the person concerned.

483. It is absolutely important to understand this matter of intercession correctly. In the absence of this understanding, we're likely to fall into a satanic trap, and commit the abominable sin of shirk. Most Christians have already fallen into this trap. They have come to believe, absolutely, that whatever sins they commit here in this world, their Jesus is sure to intercede with God on their behalf and give them an assured entry into Paradise. See now what has happened to the Christians. They have forgotten God almost entirely, and have taken to the worship of Jesus and his mother, Mary. This happening, in front of us all, has provided enough proof that if any group of persons considers any Prophet - or anyone else for that matter - as endowed with the power of intercession, that group is sure to raise that Prophet/person to divinity, and thus commit shirk. Most Muslims today are, I am afraid, dangerously close to following in the Christians' footsteps.

484. Verse 34.9 tells us, "Do they not then consider what is in their hands and what is behind them of the heaven and the earth?....." This sentence in that verse gives us a pretty good idea of the divine meaning of the Arabic term maa bayna aydihim wa maa khalfahum, translated literally here as 'what is in their hands and what is behind them'. The context there of the heaven and the earth indicates that 'what is in their hands' means 'what is in their knowledge' or 'what they are capable of knowing'. And 'what is behind them' means 'what is not in their knowledge' or 'what they are not capable of knowing'. The same divine meaning has to be made applicable here to the very same phrase used in verse 2.255 that we are presently studying.

485. This beautiful verse is generally known as 'aayatul kursi' because of the word kursi (seat of authority) occurring therein. Along with Chapter 112 of the Qur'aan, this verse gives us a comprehensive divine description of Allah, our Creator, our Lord.

2.256

256. La ikraha fee alddeeni qad tabayyana alrrushdu mina alghayyi faman yakfur bialttaghooti wayu/min biAllahi faqadi istamsaka bialAAurwati alwuthqa la infisama laha waAllahu sameeAAun AAaleemun
256. No compulsion in religion. Surely, the right has become distinct from the wrong. So whoever has rejected false gods and believed in Allah, he/she has taken a firm hold of a strong link that shall never break. And Allah sees, knows.486

486. There is no question of anyone compelling any other to become a Muslim. Becoming a Muslim requires a change in the mindset of a person. And no amount of compulsion can ever change a person's mind. Compulsion in this regard moreover implies an act against the divine plan. And the divine plan is to test a person whether he/she becomes a Muslim with his/her own free will. Most of us are Muslims by default. Because we're born into families who call themselves Muslims. But do we have Muslim mindsets? The sad fact is that an overwhelming majority of us don't. Oh, had we but sincerely believed in Allah and rejected all the false gods! The false gods come to us in many hues and colours. They come to us with enticements of the transitory benefits of this world, and we've fallen easy preys to them. Had we but rejected the satanic temptations and taken hold of that firm link to Allah, we wouldn't be in the sorry state that we find ourselves in, today.

2.257

257. Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona
257. Allah is wali of those who believe. HE takes them out of darknesses into light. And those who suppress the Truth - false gods are their auliyaa, who take them out of light into darknesses. Those shall be inhabitants of the Fire and shall remain therein forever.487

487. For the Qur'aanic concept of wali and auliyaa, please refer Notes 2.154 and 2.155 of these Studies.

2.258

258. Alam tara ila allathee hajja ibraheema fee rabbihi an atahu Allahu almulka ith qala ibraheemu rabbiya allathee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fa-inna Allaha ya/tee bialshshamsi mina almashriqi fa/ti biha mina almaghribi fabuhita allathee kafara waAllahu la yahdee alqawma alththalimeena
258. Wouldn't you like to know and deliberate488 about him whom Allah had given political control over a country and who quarrelled with Abraham over his Lord? When Abraham said "My Lord is One Who gives life and causes death", he retorted, "I too can give life and cause death." Abraham then said, "Allah does indeed bring the Sun from the East. You bring it from the West!" The suppressor of Truth became nonplussed then. And Allah guides not the wicked people.

488. Please refer Note 2.465 of these Studies for the rationale behind rendering alam tara into English thus.

2.259

259. Aw kaallathee marra AAala qaryatin wahiya khawiyatun AAala AAurooshiha qala anna yuhyee hathihi Allahu baAAda mawtiha faamatahu Allahu mi-ata AAamin thumma baAAathahu qala kam labithta qala labithtu yawman aw baAAda yawmin qala bal labithta mi-ata AAamin faonthur ila taAAamika washarabika lam yatasannah waonthur ila himarika walinajAAalaka ayatan lilnnasi waonthur ila alAAithami kayfa nunshizuha thumma naksooha lahman falamma tabayyana lahu qala aAAlamu anna Allaha AAala kulli shay-in qadeerun
259. Or489, about a situation as the one when a man passed by a settlement which had turned upside down. He said, "How could Allah give life to it after its death?" Allah then caused him to die and to remain dead for a hundred years, and thereafter raised him alive. Asked, "How long did you remain in that condition?", he said, "I remained so for a day, or part of a day." "No! You remained so for a hundred years, - look at your food and at your drink, and look at your donkey, haven't these decayed with age; and look at the bones, how We erect these together and clothe these with flesh490 - so that We make you a sign for mankind." Then as the matter became clear to him, he said, "I realise Allah indeed has the power to do anything."

489. The conjunction 'Or' here connects this verse to the immediately preceding one wherein Allah Almighty draws attention to the Abrahamic episode. 'Or' here therefore implies 'Or, wouldn't you like to know and deliberate'.

490. Obviously, it was the donkey's 100-year old bare skeleton lying by, that Allah was alluding to here. Allah was giving the man a lesson in anatomy as well.

2.260

260. Wa-ith qala ibraheemu rabbi arinee kayfa tuhyee almawta qala awa lam tu/min qala bala walakin liyatma-inna qalbee qala fakhuth arbaAAatan mina alttayri fasurhunna ilayka thumma ijAAal AAala kulli jabalin minhunna juz-an thumma odAAuhunna ya/teenaka saAAyan waiAAlam anna Allaha AAazeezun hakeemun
260. And when Abraham said, "O my Lord! Show me how You raise the dead to life", Allah asked, "Don't you believe?" Abraham said, "I do! But this I ask for, just in order that my mind may rest assured." Allah said, "Get hold then of 4 of the birds and make them familiarised with you. And place their parts on every mountain. Then call out to them: they will come post-haste to you. And know that Allah is indeed Almighty, Wise.491

491. In this verse, as also in the preceding one, Allah shows how He kindly guides a believer to certainty of belief in Resurrection. While, in verse 258 above, He tells us this divine guidance is not available to those who deliberately suppress the Truth, and thus wickedly become non-believers. The divine guidance, to the believers in this age, may not be as open and obvious as in the examples given in these verses, but a believer, who keenly observes the course of events in his/her own life, will not fail to notice the hidden divine hand of guidance therein.

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2.261

261. Mathalu allatheena yunfiqoona amwalahum fee sabeeli Allahi kamathali habbatin anbatat sabAAa sanabila fee kulli sunbulatin mi-atu habbatin waAllahu yudaAAifu liman yashao waAllahu wasiAAun AAaleemun
261. Simile of those who spend their wealth in Allah's path is a grain that sprouts into seven ears, each ear bearing one hundred grains. And Allah gives manifold increase to whom He wills. And Allah has boundless reach, knowledge.492, 493

492. By comparing it to a grain yielding 700 grains, Allah tells us that spending in Allah's path is the best investment. And for an analysis of the term anfiquoo fee sabeelillah (spend in Allah's path) please refer Notes 2.331 & 2.332 of these Studies.

493. Allah says He will give multiple benefits to whom He wills. In this verse He has already willed that He would give such benefits to those who spend in His path. But He may also give benefits in this world to those who do not spend in His path, in order to test them further, or to recompense them, in this world itself, for some good deeds they might have done here.

2.262

262. Allatheena yunfiqoona amwalahum fee sabeeli Allahi thumma la yutbiAAoona ma anfaqoo mannan wala athan lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
262. Those who spend their worldly possessions in Allah's path and follow not what they spend with boastfulness and insult - for them is their reward with their Lord; they shall have no fear, nor shall they grieve.494, 495

494. It is often the case with human beings that if they give something to a needy person, their behaviour with that person would be such as to make that person feel burdened with their favours. They will go on, on some pretext or the other, reminding him of their charity. They may even insult and speak harshly to him. Allah condemns such behaviour and makes their charity ineligible for any reward from Him.

495. The Qur'aanic statement falaa khaufun ualayhim walaa hum yahuzanoon (they shall have no fear, nor shall they grieve) has been repeated in several verses while speaking of
  • those who spend their property by night and by day, secretly and openly (2.274),
  • those who believe and do good deeds and keep up prayer and give charity (2.277),
  • those who believe in Allah and the last day and do good (5.69),
  • the friends of Allah (10.62),
  • those who say, Our Lord is Allah, then they continue on the right way (46.13).
Actually, any group of persons described by any one of the above attributes, do inherently also have all the other attributes mentioned. These are the people whose minds are at peace, whatever be their momentary situations, good or bad, in this worldly life.

2.263

263. Qawlun maAAroofun wamaghfiratun khayrun min sadaqatin yatbaAAuha athan waAllahu ghaniyyun haleemun
263. Kind words and forgiveness are better than giving of poor-due that is followed by hurtful conduct. And Allah is Self-sufficient, Gentle and Considerate.496, 497

496. Persons, who help the needy in any way, should not consider themselves great for having done acts of charity. And if they do so consider, their arrogance gets exposed through their bragging about it to others, or by their haughty behaviour towards recipients of their charity. They should remember that it is Allah Who has given them the means to do charitable acts. If they show arrogance on that account, Allah is not dependent on their giving the charity to the needy. HE can empower others for the purpose, and condemn the arrogant to punishment for failing the test Allah had put them through. HE is kind and considerate to meet the needs of the poor, for whom He wishes to provide for, by some means or the other.

497. Allah has used the word suadaquah here. In terms of verse 9.60 suadaquah is an obligatory charity, enjoined upon people above the poverty line.

2.264

264. Ya ayyuha allatheena amanoo la tubtiloo sadaqatikum bialmanni waal-atha kaallathee yunfiqu malahu ri-aa alnnasi wala yu/minu biAllahi waalyawmi al-akhiri famathaluhu kamathali safwanin AAalayhi turabun faasabahu wabilun fatarakahu saldan la yaqdiroona AAala shay-in mimma kasaboo waAllahu la yahdee alqawma alkafireena
264. O believers! Make not your offerings of obligatory charity null and void with boastfulness/bragging and insult498, like he who spends his wealth only to show off to people and who believes neither in Allah nor in the Last Day. His simile is a barren rock covered with soil; then a heavy rain lashes it and leaves it bare. Such people can do nothing with what they have earned.499 And Allah does not guide the people who suppress the Truth!

498. Please also see Verse 2.262 above, in this context.

499. Offerings of such people to needy persons is compared here to soil covering a barren rock. Just like the soil getting washed away by a heavy draught of rain, leaving the barren rock useless for growing any agricultural product, the offerings of such people are useless for getting them any reward from Allah.

2.265

265. Wamathalu allatheena yunfiqoona amwalahumu ibtighaa mardati Allahi watathbeetan min anfusihim kamathali jannatin birabwatin asabaha wabilun faatat okulaha diAAfayni fa-in lam yusibha wabilun fatallun waAllahu bima taAAmaloona baseerun
265. And simile of those who spend their worldly possessions seeking Allah's pleasure, and out of their own inner conviction, is a garden situated on a high ground: when heavy rain falls on it, it doubles its produce; if not a heavy rain, even a drizzle would do.500 And Allah is watching what you do.

500. A garden situated on a high ground does not get inundated with water, and thus gets its yield badly affected. When heavy rain falls, the extra water flows down to lower lands around, while rain water falling in a drizzle gets absorbed in the soil of the garden. Thus does the garden get sufficient water for its needs, in either case. Likewise, in the cases of those who spend in Allah's cause, the extra wealth that they get goes to needy persons. They (those who spend) are thus spared of any chance of getting inundated with wealth and getting spoiled thereby.

2.266

266. Ayawaddu ahadukum an takoona lahu jannatun min nakheelin waaAAnabin tajree min tahtiha al-anharu lahu feeha min kulli alththamarati waasabahu alkibaru walahu thurriyyatun duAAafao faasabaha iAAsarun feehi narun faihtaraqat kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona
266. Would any of you like to be in a situation as follows? He has a garden of palm trees and grape vines, underneath which run streams of water, and he gets all kinds of fruits therefrom. He has reached old age and his children are weak. And in these circumstances a fiery hurricane hits his garden and burns it down. Thus does Allah make signs/verses/messages clear to you so that you may ponder over them.501

501. This is a clear divine warning to those who are endowed with riches in this world. They do have to spend their wealth in Allah's Path; otherwise He could easily turn their wealth to nought in no time.

2.267

267. Ya ayyuha allatheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum mina al-ardi wala tayammamoo alkhabeetha minhu tunfiqoona walastum bi-akhitheehi illa an tughmidoo feehi waiAAlamoo anna Allaha ghaniyyun hameedun
267. O believers, spend502 from the good things you have lawfully earned and from that which We have taken out for you from the earth503, and seek not for spending, things of little worth therefrom, which you yourselves would not accept but scornfully. Bear in mind that Allah has everything in abundance and is Praiseworthy.504

502. To get a comprehensive notion of the Qur'aanic concept of spending, please go through Chapter Notes 5, 331, 385 and 404 of these Studies.

503. Agricultural products, obviously.

504. It is a general human tendency to give away only those things in charity which the giver himself would consider to be unworthy of use. Suppose, for example, I take a superior grade A rice for my personal use. Then if I intend sending some cooked rice as charity to an orphanage, I may take rice of an inferior quality. That is what Allah abhors. HE wouldn't give me any marks for charity on that score. What He expects me to do is use the same superior grade A rice for sending cooked food as charity to the orphanage. Allah allays my fears of getting impoverished by my using the superior quality rice also for charity. He reminds me that it is by His grace that I am in a position to use grade A rice for myself. And if He wants to, He can provide for the orphans with food, even better than what I use for my own consumption. By providing me with the means to give charity, He is only testing me as to how I treat the have-nots. Praise be to Him! HE can keep a simultaneous watch on everybody and everything in any part of the universe. HE has knowledge of what goes on inside the minds and bodies of all living creatures.

2.268

268. Alshshaytanu yaAAidukumu alfaqra waya/murukum bialfahsha-i waAllahu yaAAidukum maghfiratan minhu wafadlan waAllahu wasiAAun AAaleemun
268. The Satan warns you of poverty and makes you commit indecent acts. And Allah promises you forgiveness from Him and favour. And Allah is Pervasive, Knowledgeable.505

505. Refer preceding Note 504

2.269

269. Yu/tee alhikmata man yashao waman yu/ta alhikmata faqad ootiya khayran katheeran wama yaththakkaru illa oloo al-albabi
269. He grants wisdom to whom He pleases; and whoever is granted wisdom, is indeed given a great wealth. And none remember it except people of understanding.506

506. A wise man has a long term and wide-ranging perspective. A fool, on the other hand, looks only to immediate and visible gains. The latter is easily enticed by the glamour of this world, and inevitably lands himself in trouble. But the wise man does not allow himself to be ensnared in the pomp and glitter of worldly life. He ponders over his real Creator, and over the purpose for which he is created by that Creator. He understands that this worldly life is not the be-all and end-all of his existence. His deeds are influenced and conditioned by that wider perspective, and make him eligible for the ultimate success, here and in the Hereafter.

2.270

270. Wama anfaqtum min nafaqatin aw nathartum min nathrin fa-inna Allaha yaAAlamuhu wama lilththalimeena min ansarin
270. And whatever spending you do or whatever vow you make, surely Allah knows it then and there. And not for the wrongdoers shall there be any helpers.507

507. Allah has explained to us in details how to spend (refer Note 502 above) what He is pleased to grant to us. Allah also requires believers to keep promises/vows they make (verses 2.177 & 76.7). HE is instantly aware if anyone does not keep any promise or obey His directions on spending. There shall be nobody to help such wrong-doers against Allah when He would punish them.

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2.271

271. In tubdoo alssadaqati faniAAimma hiya wa-in tukhfooha watu/tooha alfuqaraa fahuwa khayrun lakum wayukaffiru AAankum min sayyi-atikum waAllahu bima taAAmaloona khabeerun
271. If you give suadaquaat openly it is good. And if you do it in secrecy, and give it to the poor, then it is better for you. And it will atone for some of your misdeeds. And Allah is aware of what you do.508

508. In terms of verse 9.60, suadaquah (singular of suadaquaat) is obligatory charity, which can be collected by an organization, governmental or non-governmental. There are many beneficiaries, enumerated in that verse, of the charity fund, the main being the poor who do not openly beg. This section of society is most vulnerable, since their poor financial condition is not generally known. Allah would like persons of means to give their charities to such people secretly, so that the latter's sensibilities are not hurt. Allah assures the charity-givers that He is certainly aware of their good deeds even when done secretly, and those good deeds shall not go unrewarded. Their secret good deeds will expiate some of their own misdeeds.

2.272

272. Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin fali-anfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona
272. Guiding them is not your responsibility, but Allah guides whom He pleases.509, 510 And whatever wealth you spend, it is for your own benefit. And you spend not, but to seek Allah's pleasure. And the wealth, you spend, shall be recompensed to you, and you will not be wronged.

509. Some Muslims think that even now, over 14 centuries after his death, the Prophet (peace be upon him) still somehow guides every individual of his Ummah. This verse ought to correct their grievous misconception. I call it grievous because, indulging in such a conception is nothing but shirk. In this, we are following the footsteps of the Christians, who have taken to Jesus (peace be upon him) so much that they have forgotten their God. This verse categorically tells us that guiding any person to the right path is the exclusive preserve of Allah Almighty. It was so even during the time when the Prophet was living in this world.

510. Under Allah's guidance, the Prophet taught the divine Qur'aan to his Ummah. It was like a good teacher teaching indiscriminately to all pupils in his class. But some pupils learn, and some do not. Likewise the Prophet taught the divine message for the entire mankind; some got guided by the Message, while many did not. Had it been in the power of the Prophet to guide people, he would have guided all without any distinction. It is Allah Who guides whosoever He pleases, to the Straight Path. And Allah has declared that only the pious would receive the guidance from Him. (Refer Verses 2.2 to 2.5 of these Studies.

2.273

273. Lilfuqara-i allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee al-ardi yahsabuhumu aljahilu aghniyaa mina alttaAAaffufi taAArifuhum biseemahum la yas-aloona alnnasa ilhafan wama tunfiqoo min khayrin fa-inna Allaha bihi AAaleemun
273. 511For those needy people, confined to Allah's Path, unable to move about in the land, whom the ignorant do not consider to be poor, because of the abstinence. You recognize them by their looks. They do not ask for things from people persistently. And Allah indeed becomes instantly aware of anything you spend.

511. This is a continuation of the sentence at the end of the preceding verse 2.272. Allah deals here with one category of beneficiaries of wealth spent, and He apparently recommends that this category, described in this verse, be given the first preference.

2.274

274. Allatheena yunfiqoona amwalahum biallayli waalnnahari sirran waAAalaniyatan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
274. For those who spend their possessions, by night and by day, secretly and openly, their reward is with their Lord. And there shall be no fear on them, nor shall they grieve.512, 513

512. Allah thus repeatedly reassures those who spend in Allah's way that their spending shall not go in vain. They shall receive rewards from Allah much more in value than what they thus spent.

513. Right from verse 2.261 to this verse 2.274, Allah comprehensively deals with the subject of how to spend one's lawfully acquired wealth, in Allah's way. The emphasis in these verses is on spending correctly what one rightfully earns. Obviously, those who do not so spend their wealth, but accumulate and hoard it, would be incurring Allah's wrath. Verses 2.261 to 2.274 thus deal with one aspect - that of Expenditure - of the Islamic Principles of Economics. The other aspect - that of Income - is dealt with in some of the verses that follow in this Qur'aanic Chapter of Al-Baqarah. We shall inshaAllah see therein how the Qur'aanic Concept of Ar-Riba has been grossly misunderstood.

2.275

275. Allatheena ya/kuloona alrriba la yaqoomoona illa kama yaqoomu allathee yatakhabbatuhu alshshaytanu mina almassi thalika bi-annahum qaloo innama albayAAu mithlu alrriba waahalla Allahu albayAAa waharrama alrriba faman jaahu mawAAithatun min rabbihi faintaha falahu ma salafa waamruhu ila Allahi waman AAada faola-ika as-habu alnnari hum feeha khalidoona
275. Those who consume Ar-Riba514 live not but like those whom Satan makes to stumble on in life, under his spell515. That is because they assert, "Business is just like Ar-Riba.516" And Allah has made business lawful and Ar-riba unlawful. He, then, to whom has come admonition from his Lord and has since abstained from Ar-Riba - to him belongs what happened in the past. And to Allah returns his deed.517 And those who rebel - they shall be inhabitants of the hell-fire, therein to remain forever.

514. In verse 30.39, Allah declares, "That which you give at a premium, so that the gain accrued is on account of other people's properties, possessions or dues, such a gain has no approval of Allah....." In that verse, Allah has clearly expressed his disapproval of gains that are rightfully due to others, but manoeuvred to be usurped from them in day-to-day human dealings. An example can be given of a factory owner cheating the workers employed, in their salaries, in order to have a fatter profit for himself. Such gains, wrongfully usurped from others and disapproved of by Allah in verse 30.39, are here in this verse, 2.275, made totally unlawful. And such gains are termed as Ar-Riba, literally meaning the gain/increase, to distinguish it from lawfully obtained gains as through trading, giving services etc. It is unfortunate that most Muslim scholars have given a wrongly restrictive meaning of 'interest on money lent or borrowed' to the Qur'aanic term.

515. Under the satanic spell, people become reluctant to believe in any life after death. They therefore tend to believe that this worldly life is the be-all and end-all of human existence. And they try to get the most out of it. With no fear of any divine punishment, they stumble on from one wrong-doing to another, and consume Ar-Riba, in order to get rich quickly and enjoy all that money can buy. But the happiness and enjoyment, that they seek, ever eludes them like a mirage.

516. I have no knowledge of the people who said this at the time of revelation of this verse. But I know people who say this now in this 21st Century (15th Century Hijri). I know people who say 'Banking business is Ar-Riba', whereas Allah has categorically made business lawful and Ar-Riba unlawful. Business is an activity by a person or by a group of persons to make things or services conveniently available to the general public. Manufacturing and trading businesses make goods conveniently available and there are firms, like those of solicitors, who provide services to the general public. Likewise, banking business provides money for needful projects that an individual or a group of individuals undertake, but for which the individual, or the group, doesn't have all the necessary finance. Banking is therefore a legitimate business fulfilling a social need. Like other businesses, banking business too is legitimately entitled to a reasonable profit for itself. It is also entitled to recover expenses incurred like staff salaries, building rentals etc., on pro rata basis from its clientele. And a bank does recover its expenses plus profit, and calls this recovery as interest. Such interest gets divinely sanctioned when this verse 2.275 declares that Allah has made business lawful. But the Satan has succeeded in inducing many Muslim scholars in declaring such legitimate interest collected as Ar-Riba! Ar-Riba, I repeat, is wrongful usurpation, during transactions, of other people's properties, possessions or dues, in terms of verse 30.39. Ar-Riba is not interest, as such.

517. Whatever Ar-Riba gains people had made before they became aware of the divine prohibition against it, were allowed to be retained with those people, provided they abided by the prohibition thereafter. Their matter is left for Allah Himself to deal with as He wished. Allah, in His mercy, may forgive them - but not those who consciously act against the divine prohibition.

2.276

276. Yamhaqu Allahu alrriba wayurbee alssadaqati waAllahu la yuhibbu kulla kaffarin atheemin

276. Allah withdraws His blessings from Ar-Riba and causes prosperity in Suadaquaat.518 And Allah loves not any sinful suppressor of Truth.

518. In terms of verse 9.60, Suadaquaat are mandatory charities, to be compulsorily given by all those who are above the poverty line. The same verse also indicates that arrangements for collection of these charities, and their proper distribution, may be made by the community as a whole.

2.277

277. Inna allatheena amanoo waAAamiloo alssalihati waaqamoo alssalata waatawoo alzzakata lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
277. Indeed those who believe and do good deeds, establish regular prayers, and give charity - for them, their reward is with their Lord. And they shall have no fear, nor shall they grieve.

2.278

278. Ya ayyuha allatheena amanoo ittaqoo Allaha watharoo ma baqiya mina alrriba in kuntum mu/mineena
278. O You who believe! Fear Allah and give up what has remained of Ar-Riba, if you are indeed believers.519

519. Recall divine Rulings, Warnings and Directions made in Verses 2.275 and 2.276. The divine admonition, here in Verse 2.278, is in pursuance thereof.

2.279

279. Fa-in lam tafAAaloo fa/thanoo biharbin mina Allahi warasoolihi wa-in tubtum falakum ruoosu amwalikum la tathlimoona wala tuthlamoona
279. And if you do it not, take notice of war from Allah and His Messenger.520, 521 And if you return penitently to Allah, you are entitled to all that comes under heads of account of your property and/or dues, so that you do no wrong, nor are you wronged.522

520. "take notice of war from Allah and His Messenger"! What warning could be more dreadful than this divine one? It clearly shows that the All-knowing Allah has given a very great importance to eradication of economic ills from human societies. Ar-Riba is an economic ill that corrupts human society and eats into its body polity, like cancer. It deprives people of their dues to fill the coffers of the rich, thus creating a great economic divide between the rich and the poor. On a mega scale, we have examples in history wherein the divine notice of war was actually put to dreadful effect in such cases. In the French Revolution, the numerically vast poor populace, for long subjected to deprivation and oppression by the obscenely rich, took to violence, took control over the land and put every rich person, they could lay their hands on, to the guillotine. A similar thing happened when the Communists, under Lenin, overthrew the Czars in Russia. On the micro individual scale also, Allah punishes most of those indulging in Ar-Riba in this life itself first, after giving them a long rope. A genuine believer cannot but take heed of this dreadful divine warning. But what is the ground reality? Most Muslims are unaware of what Ar-Riba actually means. I've already given earlier in these Studies the example of a factory owner cheating his employees in their salaries to fatten his profit. The factory owner may apparently be a very pious Muslim, sporting a flowing beard and offering prayers regularly. With the fat profit he is getting from the sale of goods produced in his factory, he may be buying car after car for every member of his family, and he won't touch the haraam interest money by putting his money in a commercial bank. But he is blissfully unaware that by paying his employees less than their rightful dues, he is guilty of committing the real Ar-Riba.

521. And there are examples galore of Ar-Riba being indulged in, in every other walk of life. Employees cheat their employers by attending to their own private affairs, during office hours, but get their full salaries. Traders hoard goods to create an artificial scarcity in order to sell them at higher prices and get fatter margins of profit. Taxi drivers compel passengers to pay more than what the meters indicate. Tax-payers cheat the Government by hiding part of their income. But none of our religious leaders apprise us of Ar-Riba masquerading in any of the forms mentioned here. They are content with declaring again and again from their housetops that interest is 'haraam' 'haraam', and they remain blissfully ignorant of the real Ar-Riba growing luxuriantly in their own backyards.

522. If A lends B $1000, and B repays after a year, A is entitled to get his amwaal back, as this verse clearly indicates. But money, per se, is not amwaal. It's only the present transitory value of amwaal. As such, if the cost of living has appreciated by 5% during the year, A is entitled to get $1050 from B. Otherwise A stands wronged. In addition, A is also entitled to a just, mutually agreed compensation for his being deprived of using $1000 for his personal purposes, for a year. It's another matter if A & B are friends, and A waives all the additions lawfully due to him.

2.280

280. Wa-in kana thoo AAusratin fanathiratun ila maysaratin waan tasaddaqoo khayrun lakum in kuntum taAAlamoona
280. And if it is a case of a person in straitened circumstances, let there be a deferment to a convenient time. And to forgo, as charity, is better for you, if you do understand.523

523. And in the example given in Note 522 above, if B's financial condition has not improved during the year, A should give him more time to make the repayment. And if B's condition becomes precariously bad, A may waive the entire loan. Allah says it would be better for him to do so. A should have faith in Allah. And the next verse 2.281 promises that he shall be given full compensation and shall not be wronged.

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2.281

281. Waittaqoo yawman turjaAAoona feehi ila Allahi thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona
281. Fear the Day in which you shall be taken back to Allah. Then, every one shall be repaid in full what one earned. And they shall not be wronged.

2.282

282. Ya ayyuha allatheena amanoo itha tadayantum bidaynin ila ajalin musamman faoktuboohu walyaktub baynakum katibun bialAAadli wala ya/ba katibun an yaktuba kama AAallamahu Allahu falyaktub walyumlili allathee AAalayhi alhaqqu walyattaqi Allaha rabbahu wala yabkhas minhu shay-an fa-in kana allathee AAalayhi alhaqqu safeehan aw daAAeefan aw la yastateeAAu an yumilla huwa falyumlil waliyyuhu bialAAadli waistashhidoo shaheedayni min rijalikum fa-in lam yakoona rajulayni farajulun waimraatani mimman tardawna mina alshshuhada-i an tadilla ihdahuma fatuthakkira ihdahuma al-okhra wala ya/ba alshshuhadao itha ma duAAoo wala tas-amoo an taktuboohu sagheeran aw kabeeran ila ajalihi thalikum aqsatu AAinda Allahi waaqwamu lilshshahadati waadna alla tartaboo illa an takoona tijaratan hadiratan tudeeroonaha baynakum falaysa AAalaykum junahun alla taktubooha waashhidoo itha tabayaAAtum wala yudarra katibun wala shaheedun wa-in tafAAaloo fa-innahu fusooqun bikum waittaqoo Allaha wayuAAallimukumu Allahu waAllahu bikulli shay-in AAaleemun
282. O those who believe! When you contract a loan among yourselves for a certain period, put it down in writing. And a scribe ought to record it faithfully between you. And the scribe should not refuse to write; as Allah has taught him, so he should write.524 And the one, upon whom lies the liability, should dictate. And he should fear Allah, his Lord, and omit nothing. Then if the one, upon whom lies the liability, is mentally unsound or weak or is himself unable to dictate, let his guardian dictate for him fairly. And two of you men should bear witness. If two men are not available, then one man and two women, you choose from among those present, should bear witness, so that if one of the women retracts, the other stands by her evidence.525 And the witnesses must not refuse when they are called to witness. Be not weary of writing a term contract, small or big. With Allah, that's a proper thing to do for better establishment of evidence and for removal of your doubts, unless it be a hand-to-hand commercial transaction commonly done among yourselves, in which case there is no blame on you if you do not put it in writing. And keep witnesses when you do any business. And cause no harm to the scribe, nor to the witnesses. And if you do so, it would indeed be wickedness on your part. And fear Allah. And Allah teaches you.526 And Allah knows everything.

524. At the time of revelation of the Qur'aan, literacy among the general public was very low. It might have been very difficult to get a person who could write. So it was made obligatory on any literate person available to write the contract. Now, in the present age, the problem of writing down a contract may not be as acute, but still there is palpable reluctance to write. People tend to avoid it out of sheer slothfulness or undue embarrassment at the potential display of lack of faith in one another's oral promises.

525. This does not mean that women have weaker memories than men. To understand the significance of this divine provision, we have to go to verses 92.3 and 92.4. Allah declares therein that men and women have different types of work normally allotted to them. From verse 2.282, we're presently studying here, it is apparent that the work of witnessing contracts is to be normally done by men. Women are given this duty only in the event of non-availability of two men as witnesses. Since it isn't part of her normal duty, a woman may make a mistake while giving evidence as a witness. And as a precautionary measure, the divine Law of Evidence provides for two women in place of one man to witness the debt deed. This provision also makes it clear that, in times of need, women can handle jobs normally done by men.

526. As Allah taught mankind through this very verse that it is better for everyone concerned to keep witnesses while making business deals, unless it be a hand-to-hand transaction.

2.283

283. Wa-in kuntum AAala safarin walam tajidoo katiban farihanun maqboodatun fa-in amina baAAdukum baAAdan falyu-addi allathee i/tumina amanatahu walyattaqi Allaha rabbahu wala taktumoo alshshahadata waman yaktumha fa-innahu athimun qalbuhu waAllahu bima taAAmaloona AAaleemun
283. And if you are on a journey and cannot find a scribe, then let a security deposit be taken over. Then if some of you entrust some others with some things, the trustee should take care of the trust, and should fear Allah, his Lord. And do not suppress evidence. And whoever suppresses it, he is sinful at heart.527 Allah is aware of what you do.

527. Suppression of evidence is one of the major means of causing injustices in this world. If mankind were to abide strictly by this divine injunction against the suppression, the world would be free of many acts of injustice. And continual suppression of Allah-provided evidences it is, that makes a man an atheist. Atheism is the source of all evil.

2.284

284. Lillahi ma fee alssamawati wama fee al-ardi wa-in tubdoo ma fee anfusikum aw tukhfoohu yuhasibkum bihi Allahu fayaghfiru liman yashao wayuAAaththibu man yashao waAllahu AAala kulli shay-in qadeerun
284. To Allah belongs all that is in the heavens and all that is in the earth. And whether you reveal that which is in your minds or conceal it, Allah calls you to account for it. Then He pardons whom He pleases and punishes whom He pleases.528 And Allah has complete power over everything.

528. This should be read with Allah's promise that none shall be dealt with unjustly (Verse 39.69).

2.285

285. Amana alrrasoolu bima onzila ilayhi min rabbihi waalmu/minoona kullun amana biAllahi wamala-ikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo samiAAna waataAAna ghufranaka rabbana wa-ilayka almaseeru
285. The Messenger believes in what is revealed to him from his Lord and so do the Believers. They all believe in Allah, His angels, His books and His Messengers. "We make no distinction between any of His Messengers with any other."529 And they say: "We hear and we obey. Your forgiveness, our Lord! And to You is the return."

529. There is clear indication here that Allah doesn't want us Muslims to make any distinction between Prophet Muhammad (peace be upon him) and any of the Messngers preceding him. And yet we indulge in making the distinction. We give Prophet Muhammad the highest rank, and we have been saying that while other Messngers would be worried about their own selves on the Resurrection Day, Prophet Muhammad wouldn't be worried about his own self, but he would be the only Messenger worried about his followers. Allah doesn't want believers to entertain such parochial feelings. HE is obviously angry with the presnt-day Muslims for acting against His wishes/instructions/admonitions in this and in many, many other matters. Believers are expected to listen and obey, as this verse tells us further on. But most Muslims of today do not even take the trouble of listening to the Qur'aan, let alone obeying the divine Message.

2.286

286. La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat rabbana la tu-akhithna in naseena aw akhta/na rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireena
286. Allah burdens not any being except with what it can bear. To it what it earns and on it befall conseqences of its earnings. "Our Lord! Call us not to account if we forget or make a mistake. Our Lord! And put us not to such burden as You had put on those before us. Our Lord! And burden us not with what we have no strength to bear. And pardon us. And forgive us. And have mercy on us. You are our Protector, so help us against the people who suppress the Truth."530

530. Thus does Allah Himself teach us how to pray to Him. HE is kind and considerate, and knows us much better than what we know about our own selves. HE articulates exactly what we would like to pray to Him about. We wouldn't ourselves be able to express our own thoughts so nicely. Oh! If only we had the wisdom to submit ourselves completely to this Gracious and All-knowing Lord of all of us.



title

Chapter 3: Family of Imran


Bismillah  

In the Name of Allah, the Gracious, the Merciful


3.1

1. Alif-lam-meem
1. Alif-lam-meem1

1. Please refer Footnote 2.1 as regards such letters occurring at the beginnings of some Qur'aanic Surahs (Chapters).

3.2

2. Allahu la ilaha illa huwa alhayyu alqayyoomu
2. Allah - none worthy of worship but He, the Living, the Eternal!

3.3

3. Nazzala AAalayka alkitaba bialhaqqi musaddiqan lima bayna yadayhi waanzala alttawrata waal-injeela
3. He bestowed upon you2 the Book with the Truth, confirming what came before it. And He had bestowed the Torah and the Gospel,

2. The Arabic pronoun ka used here is in the 2nd person singular form. Obviosly, it refers to Prophet Muhammad, peace be upon him.

3.4

4. Min qablu hudan lilnnasi waanzala alfurqana inna allatheena kafaroo bi-ayati Allahi lahum AAathabun shadeedun waAllahu AAazeezun thoo intiqamin
4. earlier, as guidance for mankind. And He bestowed the Criterion3. Indeed for those who reject Allah’s verses, shall there be stern punishment. And Allah is Mighty and has the power to give a fitting retribution.4

3. The reference is to the divine Books: the Qur'aan, the Torah, the Gospel. The divine Books laid down the criteria for mankind to distinguish between right and wrong. Alas! Muslims of today have abandoned using the Qur'aan as the Allah-given Criterion. They have thus fallen into the morass of wrong-doing.

4. It is indeed a sad state of affairs that most Muslims themselves do not heed this stern divine warning. They fail to abide by Allah's Verses. Failure to conduct our lives in accordance with the directives given in the Verses is tantamount to rejection of the Verses. And rejection of Allah's verses entails stern punishment.

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3.5

5. Inna Allaha la yakhfa AAalayhi shay-on fee al-ardi wala fee alssama/-i
5. Nothing indeed is hidden from Allah in the earth, nor in the heavens.

3.6

6. Huwa allathee yusawwirukum fee al-arhami kayfa yashao la ilaha illa huwa alAAazeezu alhakeemu
6. It is He Who designs you, in the wombs, as He pleases. There is none worthy of worship besides Him, the Mighty, the Wise.

3.7

7. Huwa allathee anzala AAalayka alkitaba minhu ayatun muhkamatun hunna ommu alkitabi waokharu mutashabihatun faamma allatheena fee quloobihim zayghun fayattabiAAoona ma tashabaha minhu ibtighaa alfitnati waibtighaa ta/weelihi wama yaAAlamu ta/weelahu illa Allahu waalrrasikhoona fee alAAilmi yaqooloona amanna bihi kullun min AAindi rabbina wama yaththakkaru illa oloo al-albabi
7. It is He Who has sent down the Book upon you. Therein are Verses that are unambiguous and authoritative - these form the essence of the Book - and therein are other Verses, the interpretation of which is not clear to mankind5. Those then with dishonesty in their minds, zealously pursue what is not clear thereof, seeking mischief and seeking its interpretation; but no one knows its interpretation but Allah. And persons, deep in knowledge, say: "We believe in it; it is all from our Lord." And none but those with insight receive admonition.6

5. Mutashaabihaat are Verses, in other words, that are not clearly understood by the human mind. One example is the oft-repeated divine statement that the wicked shall be punished by putting them into Hell-fire. If any person is put into a burning fire in this world, that person is sure to die in a matter of minutes. But the Hell-fire in the Hereafter would be such as wouldn't make persons put in it to die, although they would very much wish to die. The human mind is unable to grasp the concept of such a fire. The Verses that present such concepts which are incomprehensible to the human mind, in this world, are Mutashaabihaat. Muhkamaat, on the other hand, are Verses that are well-explained in the Qur'aan itself, and therefore capable of being well-understood by the human mind, in this world. Muhkamaat, moreover, contain clearly worded divine commands and admonition that are required to me obeyed and acted upon by mankind to get salvation from certain doom.

6. The first Verse of this Qur'aanic Chapter containing only Arabic letters, corresponding to the English A, L, M, is another example of mutashaabihaat. No one knows the interpretation of those letters there, except Allah. The question then arises as to what is the divine purpose of placing such Verses in the Qur'aan, the meanings of which are not clear to the human mind! The purpose obviously is to provide for a test of a believer's faith in the divine authorship of the Qur'aan. As the Verse itself indicates, a true believer shall unquestioningly accept such Verses to be from Allah. But a deviated mind will seek mischief therein.

3.8

8. Rabbana la tuzigh quloobana baAAda ith hadaytana wahab lana min ladunka rahmatan innaka anta alwahhabu
8. They say: "Our Lord, do not let our hearts deviate from the truth after you have guided us, and grant us Your own mercy; You are the Grantor of bounties without measure.

3.9

9. Rabbana innaka jamiAAu alnnasi liyawmin la rayba feehi inna Allaha la yukhlifu almeeAAada
9. Our Lord, You will surely gather all mankind before You on the Day about which there is no doubt; surely Allah does not break His promise."

3.10

10. Inna allatheena kafaroo lan tughniya AAanhum amwaluhum wala awladuhum mina Allahi shay-an waola-ika hum waqoodu alnnari
10. Neither their wealth nor their children shall be of any avail to those who suppress the Truth, against Allah. And those - those suppressors of the Truth - shall be the fuel for the Fire7.

7. The Fire is the hellfire in the Hereafter. Those who deliberately deny the Reality, and die denying, shall be the fuel for that fire.

3.11

11. Kada/bi ali firAAawna waallatheena min qablihim kaththaboo bi-ayatina faakhathahumu Allahu bithunoobihim waAllahu shadeedu alAAiqabi
Like Pharaoh's people and people who lived before their time.8 They denied Our revelations/signs. Allah then brought them to account for their sins.9 And Allah is severe in punishment.

8. This Verse is in continuation of the immediately preceding Verse. Here, examples are given of those who will serve as fuel for the Fire of Hell.

9. Allah shall indeed make those guilty people of the past suffer in Hell fire. But He has made them - at least some of them - suffer an exemplary punishment in this world also. Like Pharao and his hordes, who were drowned altogether while they were in hot pursuit of Moses and his people.

3.12

12. Qul lillatheena kafaroo satughlaboona watuhsharoona ila jahannama wabi/sa almihadu
12. Say to those who suppress the Truth, "Vanquished shall you soon be, and driven all together shall you be to Hell! And it is a horrible place to rest."10

10. This is an address to those suppressors of Truth who, for the time being, may have an upper hand over others in the affairs of this world. Such people are told not to get carried away. Soon other people may have an upper hand over them. And, in any case, their death is inevitable. And then they will be raised again to be driven all together to Hell. This Verse could well be looked upon as a prophecy of the then Meccan army soon getting defeated by Muslims at the battle of Badr. Please see the next Verse.

3.13

13. Qad kana lakum ayatun fee fi-atayni iltaqata fi-atun tuqatilu fee sabeeli Allahi waokhra kafiratun yarawnahum mithlayhim ra/ya alAAayni waAllahu yu-ayyidu binasrihi man yashao inna fee thalika laAAibratan li-olee al-absari
13. Indeed there was a sign for you in the two armies that faced each other. One army was fighting in Allah's Path, and the other was an army of suppressors of Truth. The former saw the latter, by eye-estimate, to be twice their own number. And Allah strengthens, whom He pleases, with His help. Indeed there is a lesson in this for people with vision.11

11. The event referred to here is, in all probability, that of the Battle of Badr. That battle was the first one fought by the Muslims. It was faught against the invading army of non-believers from Mecca. The name of the event is not mentioned in the Qur'aan, because the name is not important, but the event is! An event, in which a small, ill-equipped army of Muslims fighting in self-defence vanquished a far superior army - superior both in equipment and in number. The event signifies the divine help that righteous people could get against all odds.

3.14

14. Zuyyina lilnnasi hubbu alshshahawati mina alnnisa-i waalbaneena waalqanateeri almuqantarati mina alththahabi waalfiddati waalkhayli almusawwamati waal-anAAami waalharthi thalika mataAAu alhayati alddunya waAllahu AAindahu husnu almaabi
14. Attractive for men are the love and desire for women, children, hoarded treasures of gold and silver, branded horses, cattle and plantations. These are possessions of the life of this world. And with Allah is the best resort.12

12. The Qur'aan draws our attention here to the transitory nature of the possessions of this world as against the far better and ever-lasting comforts that Allah-fearing persons would get in the Hereafter.

3.15

15. Qul aonabbi-okum bikhayrin min thalikum lillatheena ittaqaw AAinda rabbihim jannatun tajree min tahtiha al-anharu khalideena feeha waazwajun mutahharatun waridwanun mina Allahi waAllahu baseerun bialAAibadi
15. Say13: "Shall I tell you of better things than these14? For those who fear Allah, there shall be gardens beneath which rivers flow. They, and their spouses purified, shall live there forever by Allah's pleasure. And Allah takes due care of those who worship Him."

13. This is a divine command made to Prophet Muhammad (peace be upon him), and to every believer after him, to address mankind in general.

14. The things mentioned in the preceding Verse, that is.

3.16

16. Allatheena yaqooloona rabbana innana amanna faighfir lana thunoobana waqina AAathaba alnnari
16. 15Those who say: "Our Lord! We do believe. So forgive our sins and save us from the torment of the Fire;"

15. This Verse and the next one (3.17) together give a detailed description of 'those who worship Him' mentioned at the end of Verse 3.15 above.

3.17

17. Alssabireena waalssadiqeena waalqaniteena waalmunfiqeena waalmustaghfireena bial-ashari
17. Those who exercise patience, those who are truthful, sincere and honest, those who are obedient and pray to Allah, those who spend in charity, and those who pray in the mornings for forgiveness.

3.18

18. Shahida Allahu annahu la ilaha illa huwa waalmala-ikatu waoloo alAAilmi qa-iman bialqisti la ilaha illa huwa alAAazeezu alhakeemu

18. Allah bears witness that there indeed is none worthy of worship but He; and so do the angels and those with right knowledge, based on truth and justice. There is none worthy of worship but He, the Mighty, the Wise.16

16. This fundamental article of Islamic Faith is witnessed and certified by Allah Almighty Himself and by the angels who are the first amongst His creations to know the absolute Truth of the article of Faith. And among mankind, only those endorse the fundamental article, whose acquisition of knowledge is the result of their quest and enquiry based on truth and justice. Their knowledge is not based on unverified guessworks like Darwin's Theory of Evolution. Had his theory been true, we ought to have seen at least some signs of monkeys/chimpanzees evolving into humans, during this historical period of well over a thousand years. Protagonists of the theory try to hide behind the anonymity and haziness of the pre-historic ages. There too they encounter their 'missing links'.

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