BELIEVE / BELIEVERS
2:3 – Who believe in the Unseen are steadfast in prayer and spend out of what We have provided for them. 27
27 All bounties proceed from God. They may be physical gifts, e.g., food, clothing, houses, gardens, wealth, etc. or intangible gifts, e.g., influence, power, birth and the opportunities flowing from it, health, talents, etc. or spiritual gifts, e.g, insight into good and evil, understanding of men, the capacity for love, etc. We are to use all in humility and moderation. But we are also to give out of every one of them something that contributes to the well-being of others. We are to be neither ascetics nor luxurious sybarites, neither selfish misers nor thoughless prodigals. (2.3)
2:4 - And who believe in the Revelation sent to thee and sent before thy time and (in their hearts) have the assurance of the Hereafter. 28
28 Righteousness comes from a secure faith, from sincere devotion to God, and from unselfish service to Man. (2.4)
2:6 - As to those who reject Faith it is the same to them whether thou warn them or do not warn them; they will not believe. 30
30 Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of God or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of God gives guidance. But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences. See also n. 93 to ii.88. (2.6)
2:8 - Of the people there are some who say: "We believe in Allah and the Last Day" but they do not (really) believe. 33
33 We now come to a third class of people, the hypocrites. They are untrue to themselves, and therefore their hearts are diseased (ii. 10). The disease tends to spread, like all evil. They are curable but if they harden their hearts, they soon pass into the category of those who deliberately reject light. (2.8)
2:9 - Fain would they deceive Allah and those who believe but they only deceive themselves and realize (it) not!
2:13- When it is said to them: "Believe as the others believe" they say: "Shall we believe as the fools believe?" nay of a surety they are the fools buy they do not know. 36
36 This is another phase of the hypocrite and the cynic. "Faith" he says, "is good enough to fools." But his cynicism may be the greatest folly in the eyes of God. (2.13)
2:14 - When they meet those who believe they say: "We believe" but when they are alone with their evil ones they say: "We are really with you we (were) only jesting." 37
37 A deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he loses in the bargain. (2.14)
2:25 - But give glad tidings to those who believe and work righteousness that their portion is Gardens beneath which rivers flow. Every time they are fed with fruits therefrom they say: "Why this is what we were fed with before" for they are given things in similitude; and they have therein companions (pure and holy); and they abide therein (for ever). 44
44 This is the antithesis to the last verse. If fire is the symbol of Punishment, the Garden is the symbol of felicity. And what can be more delightful than a Garden where you observe from a picturesque height a beautiful landscape round you, - rivers flowing with cyrstal water, and fruit trees of which the choicest fruit is before you. The fruit of goodness is goodness, similar, but choicer in every degree of ascent. You think it is the same, but it is because of your past experiences and associations of memory. Then there is companionship. If sex is suggested, its physical associations are at once negatived by the addition of the word Mutahharatun "pure and holy." The Arabic epithet is in the intensive form, and must be translated by two adjectives denoting purity in the highest degree. The Companionship is that of souls and applies to both sexes in the physical world of men and women. And this felicity is not a mere passing phase but will abide beyond the realms of Time. (2.25)
2:26 – Allah disdains not to use the similitude of things lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray and many He leads into the right path but He causes not to stray except those who forsake (the path). 45
45 The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures. In xxix 41, which was revealed before this Sura, the similtutde of the Spider was used, and similarly in xxii 73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see ii. 19 above. To God all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider of the fly. Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to God's Signs, and their Penalty is attributed to God, the Cause of all causes. But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together. "Forsaking the path" is defined in ii. 27, viz., breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil. (2.26)
2:41 - And believe in what I reveal confirming the revelation which is with you and be not the first to reject faith therein nor sell My Signs for a small price: and fear Me and Me alone. 59
59 You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it? And reject it for what? God's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from God, and not from priests and customs. (2.41)
2:62 -Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians and who believe in Allah and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve. 76 77
76 Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra. In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John. They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Uardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi-un mentioned in the Qur-an but are not probably identical with them. (2.62)
77 CF. ii. 38, where the same phrase occurs. And it recurs again and again afterwards. The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews. Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of God. The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Qur-an expressly calls Abraham a Muslim (iii. 67). Its teaching (submission to God's will) has been and will be the teaching of Religion for all time and for all peoples. (2.62)
78 The Mountain of Sinai (Tur-u-Sinin) a prominent mountain in the Arabian desert, in the peninsula between the two arms of the Red Sea. Here the Ten Commandments and the Law were given to Moses. Hence it is now called the Mountain of Moses (Jabal Musa). The Israelites encamped at the foot of it for nearly a year. The Covenant was taken from them under many portents (Exod. xix. 5,8,16,18), which are described in Jewish tradition in great detail. Under thunder and lightening the mountain must indeed have appeared an awe-inspiring sight above to the Camp at its foot. And the people solemnly entered into the Covenant: all the people answered together and said, "All that the Lord hath spoken we will do." (2.63)
2:88 - They say "Our hearts are the wrappings (which preserve Allah's word we need no more)." Nay Allah's curse is on them for their blasphemy; little is it they believe. 92 93
92 The Jews in their arrogance claimed that all wisdom and all knowledge of God were enclosed in their hearts. But there were more things in heaven and earth than were dreamt of in their philosophy. Their claim was not only arrogance but blasphemy. In reality they were men without Faith. (I take Gulfan here to be the plural of Gilafun the wrapping or cover of a book, in which the book is preserved.) As usual, there is a much wider meaning. How many people at all times and among all nations close their hearts to any extension of knowlege or spiritual influence because of some little fragment which they have got and which they think is the whole of Allah's Truth? Such an attitude shows really want of faith and is a blasphemous limitation of Allah's unlimited spiritual gifts to His creatures. [According to another view, the verse refers to the Jewish claim that a covering had been placed over their hearts which prevented them from grasping the message of the Prophet (peace be on him). See Ibn Kathir's commentary on the verse. See also verse iv. 155.] (2.88)
93 The root kafara has many shades of meaning: (1) to deny God's goodness, to be ungrateful, (2) to reject Faith, deny His revelation, (3) to blaspheme, to ascribe some limitation or attribute to God which is derogatory to His nature. In a translation, one shade or another must be put forward according to the context, but all are implied. (2.88)
2:121 - Those to whom We have sent the book study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own.
2:126 – And remember Abraham said: "My Lord make this a City of Peace and feed its people with fruits such of them as believe in Allah and the Last Day." He said: "(Yea) and such as reject faith for a while will I grant them their pleasure but will soon drive them to the torment of fire an evil destination (indeed)!" 127 128
127 The root salama in the word Islam implies (among other ideas) the idea of Peace, and therefore when Mecca is the city of Islam, it is also the City of Peace. The same root occurs in the latter part of the name Jerusalem, the Jewish City of Peace. When the day of Jerusalem passed (see verse 134 or 141 below), Mecca became the "New Jerusalem" - or rather the old and original "City of Peace" restored and made universal. (2.126)
128 The territory of Mecca is barren and rocky, compared with, say Taif, a city 70-75 miles east of Mecca. A prayer for the prosperity of Mecca therefore includes a prayer for the good things of material life. This is the literal meaning. But note that the opposition in this verse is between the fruits of the Garden for the righteous and the torments of the Fire for the evil ones - a spiritual allegory of great force and aptness. (2.126)
2:136 - Say ye: "We believe in Allah and the revelation given to us and to Abraham Isma`il Isaac Jacob and the Tribes and that given to Moses and Jesus and that given to (all) Prophets from their Lord we make no difference between one and another of them and we bow to Allah (in Islam)."
2:137 So if they believe as ye believe they are indeed on the right path; but if they turn back it is they who are in schism; but Allah will suffice thee as against them and He is the All-Hearing the All- Knowing. 136
2:153 - O ye who believe! seek help with patient perseverance and prayer: for Allah is with those who patiently persevere. 157
157 See ii. 45 and n. An additional meaning implied in sabr is self-restraint. Haqqani defines it in his Tafsir as following Reason and restraining Fear, Anger, and Desire. What can be a higher reward for patience, perseverance, self-restraint and constancy than that God should be with us? For this promise opens the door to every kind of spiritual well-being. (2.153)
2:172 – O ye who believe! eat of the good things that We have provided for you and be grateful to Allah if it is Him ye worship. 172
172 Gratitude for God's gifts is one form of worship. (2.172)
2:177 -It is not righteousness that ye turn your faces toward East or West; but it is righteousness to believe in Allah and the Last Day and the Angels and the Book and the Messengers; to spend of your substance out of love for Him for your kin for orphans for the needy for the wayfarer for those who ask and for the ransom of slaves; to be steadfast in prayer and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth the Allah-fearing. 177 178 179 180 181
177 As if to emphasise again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organisation; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. (2.177)
178 Faith is not merely a matter of words. We must realise the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)
179 Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. (2.177)
180 Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organised efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. (2.177)
181 Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (2) adversities or injuries of all kinds, deserved and underserved and (3) periods of public panic, such as war, violence, pestilence, etc. (2.177)
2:178 – O ye who believe! the law of equality is prescribed to you in cases of murder; the free for the free the slave for the slave the woman for the woman. But if any remission is made by the brother of the slain then grant any reasonable demand and compensate him with handsome gratitude; this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty. 182 183 184 185
182 Note first that this verse and the next make it clear that Islam has much mitigated the horrors of the pre-Islamic custom of retaliation. In order to meet the strict claims of justice, equality is prescribed, with a strong recommendation for mercy and forgiveness. To translate qisas, therefore, by retaliation, is I think incorrect. The Latin legal term Lex Talionsis may come near it, but even that is modified here. In any case it is best to avoid technical terms for things that are very different. "Retaliation" in English has a wider meaning, equivalent almost to returning evil for evil, and would more fitly apply to the blood-feuds of the Days of Ignorance. Islam says: if you must take a life for a life, at least there should be some measure of equality in it; the killing of the slave of a tribe should not involve a blood feud where many free men would be killed; but the law of mercy, where it can be obtained by consent, with reasonable compensation, would be better. (2.178)
183 The jurists have carefully laid down that the law of qisas refers to murder only. Qisas is not applicable to manslaughter, due to a mistake or an accident. There, there would be no capital punishment. (2.178)
184 The brother: the term is perfectly general; all men are brothers in Islam. In this, and in all questions of inheritance, females have similar rights to males, and therefore the masculine gender imports both sexes. Here we are considering the rights of the heirs in the light of the larger brotherhood. In ii. 178-79 we have the rights of the heirs to life (as it were): in ii. 180-82 we proceed to the heirs to property. (2.178)
185 The demand should be such as can be met by the party concerned, i.e., within his means, and reasonable according to justice and good conscience. For example, a demand could not be made affecting the honour of a woman or a man. The whole penalty can be remitted if the aggrieved party agrees, out of brotherly love. In meeting that demand the culprit or his friends should equally be generous and recognise the good-will of the other side. There should be no subterfuges, no bribes, no unseemly by-play: otherwise the whole intention of mercy and peace is lost. (2.178)
2:183 - O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint. 188
188 As it was prescribed: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one. (2.183)
2:186 - When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way. 194
194 These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasise its spiritual aspect. Here we are told of Prayer and the nearness of God, and in 188 we are asked not to "eat up" other people's substance. (2.186)
2:208 - O ye who believe! enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.
2:212 - The life of this world is alluring to those who reject faith and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measures on whom He will. 234
234 God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed. (2.212)
2:221 Do not marry unbelieving women (idolaters) until they believe; a slave woman who believes is better than an unbelieving woman even though she allure you. Nor marry (your girls) to unbelievers until they believe: a man slave who believes is better than un unbeliever even though he allure you. Unbelievers do (but) beckon you to the fire. But Allah beckons by His grace to the Garden (of Bliss) and forgiveness and makes His Signs clear to mankind: that they may celebrate His praise. 246
246 Marriage is a most intimate communion, and the mystery of sex finds its highest fulfilment when intimate spiritual harmony is combined with the physical link. If religion is at all a real influence in life to both parties or to either party, a difference in this vital matter must affect the lives of both more profoundly than differences of birth, race, language, or position in life. It is therefore only right that the parties to be married should have the same spiritual outlook. If two person love each other, their outlook in the highest things of life must be the same. Note that religion is not here a mere label or a matter of custom or birth. The two persons may have been born in different religions, but if, by their mutual influence, they come to see the truth in the same way, they must openly accept the same rites and the same social brotherhood. Otherwise the position will become impossible individually and socially. (2.221)
2:223 Your wives are as a tilth unto you; so approach your tilth when or how ye will. But do some good act for your souls beforehand; and fear Allah and know that ye are to meet Him (in the Hereafter) and give (these) good tidings to those who believe. 249 250
249 Sex is not a thing to be ashamed of, or to be treated lightly, or to be indulged to excess. It is as solemn a fact as any in life. It is compared to a husbandman's tilth; it is a serious affair to him; he sows the seed in order to reap the harvest. But he chooses his own time and mode of cultivation. He does not sow out of season nor cultivate in a manner which will injure or exhaust the soul. He is wise and considerate and does not run riot. Coming from the simile to human beings, every kind of mutual consideration is required, but above all, we must remember that even in these matters there is a spiritual aspect. We must never forget our souls, and that we are responsible to God. (2.223)
250 Our highest spiritual ambition should be the hope of meeting God. To uphold such a hope is to give glad tidings to people of faith. It would only be unrepentant sinners who would fear the meeting. Note how the most sensuous matters are discussed frankly, and immediately taken up into the loftiest regions of spiritual upliftment. (2.223)
2:254 – O ye who believe! spend out of (the bounties) We have provided for you before the day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrong-doers. 294 295
294 Spend, i.e, give away in chartiy, or employ in good works, but do not hoard. Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom God has given the bounty. But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another. The bounties include mental and spiritual gifts as well as wealth and material gifts. (2.254)
295 Cf. ii. 123 and ii. 48. (2.254)
2:264 - O ye who believe! cancel not your charity by reminders of your generosity or by injury like those who spend their substance to be seen of men but believe neither in Allah nor in the last day. They are in Parable like a hard barren rock on which is a little soil; on it falls heavy rain which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. 310
310 False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii. 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed? (2.264)
2:267 - O ye who believe! give of the good things which ye have (honorably) earned and of the fruits of the earth which We have produced for you and do not even aim at getting anything which is bad in order that out of it ye may give away something when ye yourselves would not receive it except with closed eyes. And know that Allah is free of all wants and worthy of all praise. 314 315 316 317
314 According to the English proverb "Charity covers a multitude of sins". Such a sentiment is strongly disapproved in Islam. Charity has value only if (1) something good and valuable is given, (2) which has been honorably earned or acquired by the giver, or (3) which is produced in nature and can be referred to as a bounty of God. (1) May include such things as are of use and value to others though they may be of less use to us or superfluous to us on account of our having acquired something more suitable for our station in life; for example, discarded clothes, or an old horse or a used motor car; but if the horse is vicious, or the car engine so far gone that it is dangerous to use, then the gift is worse than useless; it is positively harmful and the giver is a wrong-doer. (2) Applies to fraudulent company-promoters, who earn great credit by giving away charity in some of their ill-gotten gains, or to robbers (even if they call themselves by high-sounding names) who "rob peter to pay Paul". Islam will have nothing to do with tainted property. Its economic code requires that every gain should be honest and honorable. Even "charity" would not cover or destroy the taint. (3) Lays down a test in cases of a doubtful gain. Can we refer to it as a gift of God? Obviously the produce of honest labour or agriculture can be so referred to. In modern commerce and speculation there is much of quite the contrary character, and charity will not cover the taint. Some kind of art, skill, or talent are God-given: it is the highest kind of charity to teach them or share their product. Others are the contrary: they are bad or tainted. In the same way some professions or services may be tainted, if these tend to do moral harm. (2.267)
315 The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them. (2.267)
316 Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge. (2.267)
317 To dedicate tainted things to God is a dishonor to God, Who is independent of all wants, and Who is worthy of all honor and praise. (2.267)
2:277 – Those who believe and do deeds of righteousness and establish regular prayers and regular charity will have their reward with their Lord: on them shall be no fear nor shall they grieve. 327
327 The contrast between charity and unlawful grasping of wealth began at ii. 274, where this phrase occurs as a theme. Here the theme finishes with the same phrase. The following four verses refer to further concessions on behalf of debtors, as creditors are asked to (a) give up even claims arising out of the past on account of usury, and (b) give time for payment of capital if necessary, or (c) to write off the debt altogether as an act of charity. (2.277)
2:278 – O ye who believe! fear Allah and give up what remains of your demand for usury if ye are indeed believers.
2:282 - O ye who believe! when ye deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing……
3:7 - He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical seeking discord and searching for its hidden meanings but no one knows its hidden meanings except Allah and those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord"; and none will grasp the Message except men of understanding. 347 348
347 This passage gives us an important clue to the interpretation of the Holy Qur-an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or foundation of the Book, literally "the mother of the Book"; (2) the part which is not entirely clear. It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone. The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariat (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider: the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (3.7)
348 One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together. In that case the construction would run: "No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc. (3.7)
3:49 - Surely therein is a Sign for you if ye did believe. 390 391
390 This miracle of the clay birds is found in some of the apocryphal Gospels; those of curing the blind and the lepers and raising the dead are in the canonical Gospels. The original Gospel (see iii. 48) was not the various stories written afterwards by disciples, but the real Message taught direct by Jesus. (3.49)
391 This clause refers generally to a prophetic knowledge of what is not known to other people. (3.49)
3:52 - We are Allah's helpers we believe in Allah and do thou bear witness that we are Muslims. 392
392 The story of Jesus is told with special application to the time of the Prophet Muhammad. Note the word helpers (Ansar) in this connection, and the reference to plotters in iii. 54. It was the one Religion-the Religion of Allah, which was in essence the religion of Abraham, Moses, and Jesus. The argument runs: who do ye then now make divisions and reject the living Teacher? Islam is: bowing to the Will of Allah. All who have faith should bow to the Will of Allah and be Muslims. (3.52)
3:53 - "Our Lord! we believe in what thou hast revealed and we follow the Apostle; then write us down among those who bear witness.
3:57 - As to those who believe and work righteousness Allah will pay them (in full) their reward; but Allah loveth not those who do wrong.
3:72 - A section of the People of the Book say: "Believe in the morning what is revealed to the believers but reject it at the end of the day; perchance they may (themselves) turn back. 406
406 Wajh here has the sense of "beginning", early part. The cynics who plotted against Islam actually asked their accomplies to join the believers and then repudiate them. (3.72)
3:73 - "And believe no one unless he follows your religion." Say: "True guidance is the guidance of Allah; (fear ye) lest a revelation be sent to someone (else) like unto that which was sent unto you. Or that those (receiving such revelation) should engage you in argument before your Lord." Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth; and Allah careth for all and He knoweth all things." 407 408
407 The two clauses following have been variously construed, and some translations leave the sense ambiguous. I have construed the conjunction "an" to mean "lest", as it undoubtedly does in vii. 172. 'an taqulu", etc. (3.73)
408 Cf. ii. 76. The People of the Book were doubly annoyed at the Muslims: (1) that they should (being outside their ranks) receive Allah's revelations, and (2) that having received such revelations, they should be able to convict them out of their own scriptures before their Lord. (3.73)
3:84 - Say: "We believe in Allah and in what has been revealed to us and what was revealed to Abraham Isma`il Isaac Jacob and the Tribes and in (Books) given to Moses Jesus and the Prophets from their Lord; we make no distinction between one and another among them and to Allah do we bow our will (in Islam)."
3:99 - Say: "O ye People of the Book! why obstruct ye those who believe from the path of Allah seeking to make it crooked while ye were yourselves witnesses (to Allah's Covenant)? But Allah is not unmindful of all that ye do." 426
426 Cf. iii. 81. (3.99)
3:100 - O ye who believe! if ye listen to a faction among the People of the Book they would (indeed) render you apostates after ye have believed!
3:102 - O ye who believe! fear Allah as He should be feared and die not except in a state of Islam. 427 428
427 Fear is of many kinds: (1) the abject fear of the coward; (2) the fear of a child or an inexperienced person in the face of an unknown danger; (3) the fear of a reasonable man who wishes to avoid harm to himself or to people whom he wishes to protect; (4) the reverence which is akin to love, for it fears to do anything which is not pleasing to the object of love. The first is unworthy of man; the second is necessary for one immature; the third is a manly precaution against evil as long as it is unconquered; and the fourth is the seed-bed of righteousness. Those mature in faith cultivate the fourth: at earlier stages, the third or the second may be necessary; they are fear, but not the fear of Allah. The first is a feeling of which anyone should be ashamed. (3.102)
428 Our whole being should be permeated with Islam: it is not a mere veneer or outward show. (3.102)
3:114 -They believe in Allah and the Last Day; they enjoin what is right and forbid what is wrong; and they (hasten in emulation) in (all) good works; they are in the ranks of the righteous.
3:118 - O ye who believe! take not into your intimacy those outside your ranks
3:119 - Ah! ye are those who love them but they love you not though ye believe in the whole of the Book. When they meet you they say "We believe"; but when they are alone they bite off the very tips of their fingers at you in their rage.
3:130 - O ye who believe! devour not usury doubled and multiplied; but fear Allah; that ye may (really) prosper. 450 451
450 Cf. ii. 275 and note. The last verse spoke of forgiveness, even to enemies. If such mercy is granted by Allah to erring sinners, how much more is it incumbent on us, poor sinners to refrain from oppressing our fellow-beings in need, in matters of mere material and ephemeral wealth? Usury is the opposite extreme of charity, unselfishness, striving, and giving of ourselves in the service of Allah and of our fellow-men. (3.130)
451 Real prosperity consists, not in greed, but in giving,-the giving of ourselves and of our substance in the cause of Allah and Allah's truth and in the service of Allah's creatures. (3.130)
3:149 - O ye who believe! if ye obey the unbelievers they will drive you back on your heels and ye will turn back (from faith) to your own loss.
3:152 – Allah did indeed fulfil His promise to you when ye with His permission were about to annihilate your enemy until ye flinched and fell to disputing about the order and disobeyed it after He brought you in sight (of the Booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: for Allah is full of grace to those who believe. 462 463
462 The order was: not to leave the post and strictly to maintain discipline. Uhud was in the beginning a victory for the Muslims. Many of the enemy were slain, and they were retiring when a part of the Muslims, against orders, ran in pursuit, attracted by the prospects of booty. See note to iii. 121. (3.152)
463 The disobedience seemed at first pleasant: they were chasing the enemy, and there was the prospect of booty. But when the gap was noticed by the enemy, they turned the flank round the hill and nearly overwhelmed the Muslims. Had it not been for Allah's grace, and the firmness of their Prophet and his immediate Companions, they would have been finished. (3.152)
3:156 - O ye who believe! be not like the unbelievers who say of their brethren when they are travelling through the earth or engaged in fighting: "If they had stayed with us they would not have died or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives life and death and Allah sees well all that ye do. 469
469 It is want of faith that makes people afraid (1) of meeting death, (2) of doing their duty when it involves danger, as in travelling in order to earn an honest living, or fighting in a sacred cause. Such fear is part of the punishment for want of faith. If you have faith, there is no fear in meeting death, for it brings you nearer to your goal, nor in meeting danger for a sufficient cause, because you know that the keys of life and death are in Allah's hands. Nothing can happen without Allah's Will. If it is Allah's Will that you should die, your staying at home will not save you. If it is His Will that you should live, the danger you incur in a just cause brings you glory. Supposing it is His Will that you should lose your life in the danger, there are three considerations that would make you eager to meet it: (1) dying in doing your duty is the best means of reaching Allah's Mercy; (2) the man of faith knows that he is not going to an unknown country of which he has no news; he is going nearer to Allah; and (3) he is being "brought together" unto Allah; i.e., he will meet all his dear ones in faith: instead of the separation which the souls without faith fear, he looks forward to a surer reunion than is possible in this life. (3.156)
3:179 - So believe in Allah and His Apostles: and if ye believe and do right ye have a reward without measure. 481 482
481 The testing of good men by calamities and evil men by leaving them in the enjoyment of good things is part of the trials of Allah, in which some freedom of choice is left to man. The psychological and subjective test is unfailing, and the separation is effected partly by the operation of the human wills, to which some freedom is allowed. But it must be effected, if only in the interests of the good. (3.179)
482 Man in his weak state would be most miserable if he could see the secrets of the Future or the secrets of the Unseen. But things are revealed to him from time to time as may be expedient for him, by Messengers chosen for the purpose. Our duty is to hold fast by faith and lead a good life. (3.179)
3:193 -Our Lord! we have heard the call of one calling (us) to faith `Believe ye in the Lord' and we have believed. Our Lord! forgive us our sins blot out from us our iniquities and take to thyself our souls in the company of the righteous.
3:199 - there are certainly among the people of the Book those who believe in Allah in the revelation to you and in the revelation to them bowing in humility to Allah :they will not sell the signs of Allah for a miserable gain! for them is a reward with their Lord and Allah is swift in account.
3:200 - O ye who believe! persevere in patience and constancy: vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper. 502 503
502 The full meaning of Sabr is to be understood here, viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to Allah. (3.200)
503 Prosperity (falah here and in other passages is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress. In both cases it implies happiness and the attainment of our wishes, purified by the love of Allah. (3.200)
4:19 - O ye who believe! ye are forbidden to inherit women against their will.. Nor should ye treat them with harshness that ye may take away part of the dower ye have given them except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing and Allah brings about through it a great deal of good. 527 528
527 Among many nations, including Arabs in the Days of Ignorance, a step-son or brother took possession of a dead man's widow or widows along with his goods and chattels. This shameful custom is forbidden. See also iv. 22 below. (4.19)
528 Another trick, to detract from the freedom of married women was to treat them badly and force them to sue for a Khul'a divorce (see ii. 229, n. 258) or its equivalent in pre-lslamic custom, when the dower could be claimed back. This is also forbidden. Or the harshness may be exercised in another way: a divorced woman may be prevented by those who have control of her, from remarrying unless she remits her dower. All kinds of harshness are forbidden. (4.19)
4:29 - O ye who believe! eat not up your property among yourselves in vanities: but let there be amongst you traffic and trade by mutual good-will: nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful. 541
541 Let me paraphrase this verse, for there is profound meaning in it. (1) All your property you hold in trust, whether it is in your name, or belongs to the community, or to people over whom you have control. To waste is wrong. (2) In ii. 188 the same phrase occurred, to caution us against greed. Here it occurs, to encourage us to increase property by economic use (traffic and trade), recalling Christ's parable of the Talents (Matt. xxv. 14-30), where the servants who had increased their master's wealth were promoted and the servant who had hoarded was cast into darkness. (3) We are warned that our waste may mean our own destruction ("nor kill or destroy yourselves.") But there is a more general meaning also: we must be careful of our own and other people's lives. We must commit no violence. This is the opposite of "trade and traffic by mutual good-will." (4) Our violence to our own brethren is particularly preposterous, seeing that Allah has loved and showered His mercies on us and all His creatures. (4.29)
4:43 - O ye who believe! approach not prayers with a mind befogged until ye can understand all that ye say nor in a state of ceremonial impurity (except when travelling on the road) until after washing your whole body if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. 562 563
562 The reference is either to a state of intoxication or to a dazed state of mind on account of drowsiness or some other cause. Or perhaps both are implied. Before the prohibition of intoxicants altogether was promulgated, it was at least unbecoming that people should come to prayers in such a state. For prayers it is only right that we should collect our whole minds and approach Allah in a spirit of reverence. (4.43)
563 The strictest cleanliness and purity of mind and body are required, especially at the time of prayer. But there are circumstances when water for ablutions is not easily obtainable, especially in the dry conditions of Arabia, and then washing with dry sand or clean earth is recommended. Four such circumstances are mentioned: the two last when washing is specially required; the two first when washing may be necessary, but it may not be easy to get water. For a man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies. In all four cases, where water cannot be got, cleaning with dry sand or dry earth is recommended. This is called Tayammum. (4.43)
4:47 - O ye people of the Book! believe in what We have (now) revealed confirming what was (already) with you before We change the face and fame of some (of you) beyond all recognition and turn them hindwards or curse them as We cursed the Sabbath-breakers: for the decision of Allah must be carried out. 567 568
567 Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English. The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face". Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place. The first shall be last and the last shall be first: Matt. xix. 30. (4.47)
568 Cf. ii. 65 and n. 79. (4.47)
4:51 - They believe in sorcery and evil and say to the unbelievers that they are better guided in the (right) way than the believers! 572 573
572 Cf. iii. 23 and n. 366. The phrase also occurs in iv. 44. (4.51)
573 The word I have translated Sorcery is jibt, which may mean divination, sorcery, magic, or any false object of belief or worship, such as an idol. The word I have translated Evil (here and in ii. 256) is Taguit, which means the evil one, the one who exceeds all bounds, Satan: or it may refer to some idol worshipped by the Pagan Arabs, with whom the Jews of Madinah were intriguing against the Holy Prophet. The Jews had taken much to sorcery, magic, divination, and such superstitions. (4.51)
4:57 - But those who believe and do deeds of righteousness We shall soon admit to gardens with rivers flowing beneath their eternal home: therein shall they have companions pure and holy: We shall admit them to shades cool and ever deepening. 578 579
578 Cf. ii. 25 and n. 44. (4.57)
579 The Garden is contrasted with the Fire: the shade is contrasted with the roasting, Evil grows with what it feeds on. So goodness and felicity grow with their practice. (4.57)
4:59 - O ye who believe! obey Allah and obey the Apostle and those charged with authority among you. If ye differ in anything among yourselves refer it to Allah and His Apostle if ye do believe in Allah and the Last Day: that is best and most suitable for final determination. 580
580 Ulu-l-amr = those charged with authority or responsibility or decision, or the settlement of affairs. All ultimate authority rests in Allah. Prophets of Allah derive their authority from Him. As Islam makes no sharp division between sacred and secular affairs, it expects governments to be imbued with righteousness. Likewise Islam expects Muslims to respect the authority of such government for otherwise there can be no order or discipline. (4.59)
4:60 - Hast thou not turned thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee
4:71 - O ye who believe! take your precautions and either go forth in parties or go forth all together. 588
4:76 - Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. 594
4:94 - O ye who believe! when ye go abroad in the cause of Allah investigate carefully and say not to anyone who offers you a salutation: "Thou art none of a believer!"
4:122 - But those who believe and do deeds of righteousness We shall soon admit them to gardens with rivers flowing beneath to dwell therein for ever. Allah's promise is the truth and whose word can be truer than Allah's?
4:135 - O ye who believe! stand out firmly for justice as witnesses to Allah even as against yourselves or your parents or your kin and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts) lest ye swerve and if ye distort (justice) or decline to do justice verily Allah is well-acquainted with all that ye do. 544 545
544 When the emigration took place from Makkah to Madinah, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other's inheritance. Later, when the Community was solidly established, and relations with those left behind in Makkah were resumed, the rights of blood-relations in Makkah, and the Helper-brethren in Madinah were both safeguarded. This is the particular meaning. The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings. Be just to all. (4.135)
545 Some people may be inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless. Partiality in either case is wrong. Be just, without fear of favour. Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man. (4.135)
4:136 - O ye who believe! believe in Allah and his Apostle and the scripture which He hath sent to His Apostle and the scripture which He sent to those before (him). And who denieth Allah His angels His Books His Apostles and the Day of Judgment hath gone far far astray. 546
546 If your belief is by habit or birth or the example of those you love or respect or admire, make that belief more specific and personal to yourself. We must not only have faith, but realise that faith in our inmost being. The chief objects of our Faith are Allah, His Messenger, and His Revelations. To all these we must give a home in our hearts. The angels we do not see and realise as we realise Allah, who is nearer to us than the vehicle of our life-blood, and the Day of Judgment is for our future experience, but we must not deny them, or we cut off a part of our religious view. (4.136)
4:137 - Those who believe then reject faith then believe (again) and (again) reject faith and go on increasing in unbelief Allah will not forgive them nor guide them on the way. 547
547 Those who go on changing sides again and again can have no real Faith at any time. Their motives are mere worldy double-dealing. How can they expect Allah's grace or forgiveness? Here is a clear warning against those who make their religion a mere matter of worldly convenience. True religion goes far deeper. It transforms the very nature of man. After that transformation it is as impossible for him to change as it is for light to become darkness. (4.137)
4:144 - O ye who believe! take not for friends unbelievers rather than believers: o ye wish to offer Allah an open proof against yourselves?.
4:147 - What can Allah gain by your punishment if ye are grateful and ye believe? Nay it is Allah that recogniseth (all good) and knoweth all things. 633
4:152 - To those who believe in Allah and His Apostles and make no distinction between any of the Apostles We shall soon give their (due) rewards:
4:155 - Allah hath set the seal on their hearts for their blasphemy and little is it they believe. 659 660 661
4:159 - And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment He will be a witness against them. 665 666
4:162 - But those among them who are well-grounded in knowledge and the believers believe in what hath been revealed to thee; and (especially) those who establish regular prayer and practice regular charity and believe in Allah and in the Last Day: to them shall We soon give a great reward.
4:170 - O mankind! the Apostle hath come to you in truth from Allah: believe in him: it is best for you.
4:173 - But those who believe and do deeds of righteousness He will give their (due) rewards
4:175 - Then those who believe in Allah and hold fast to Him soon will He admit them to Mercy
5:1 - O ye who believe! fulfil (all) obligations.
5:2 - O ye who believe! violate not the sanctity of the Symbols of Allah
5:6 - O ye who believe! when ye prepare for prayer wash your faces and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles
5:8 - O ye who believe! stand out firmly for Allah
5:9 - To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.
5:11 - O ye who believe! call in remembrance the favor of Allah unto you
5:35 - O ye who believe! do your duty to Allah seek the means of approach unto Him
5:51 - O ye who believe! take not the Jews and the Christians for your friends and protectors:
5:54 - O ye who believe! if any from among you turn back from his faith soon will Allah produce a people whom He will love
5:57 - O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport
5:83 - "Our Lord! we believe; write us down among the witnesses.
5:84 - "What cause can we have not to believe in Allah and the truth which has come to us seeing that we long for our Lord to admit us to the company of the righteous?"
5:87 - O ye who believe! make not unlawful the good things which Allah hath made lawful for you but commit no excess: for Allah loveth not those given to excess. 791
5:88 - fear Allah in Whom ye believe.
5:90 - O ye who believe! intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork:
5:93 - On those who believe and do deeds of righteousness there is no blame for what they ate (in the past)
5:94 - O ye who believe! Allah doth but make a trial of you in a little matter of game well within reach of your hands
5:95 - O ye who believe! kill not game while in the Sacred Precincts or in pilgrim garb.
5:101 - O ye who believe! ask not questions about things which if made plain to you may cause you trouble
5:105 - O ye who believe! guard your own souls: if ye follow (right) guidance
5:106 - O ye who believe! when death approaches any of you (take) witnesses among yourselves
6:12 - It is they who have lost their own souls that will not believe. 844
6:20 - Those who have lost their own souls refuse therefore to believe. 850
6:48 - We send the Apostles only to give good news and to warn: so those who believe and mend (their lives)
6:54 - When those come to thee who believe in Our Signs say: "Peace be on you:
6:109 - They swear their strongest oaths by Allah that if a (special) sign came to them by it they would believe.
6:110 - We (too) shall turn to (confusion) their hearts and their eyes even as they refused to believe in the first instance:
7:42 - But those who believe and work righteousness no burden do We place on any soul
7:52 - For We had certainly sent unto them a Book based on knowledge which We explained in detail a guide and a mercy to all who believe.
7:86 - "And squat not on every road breathing threats hindering from the path of Allah those who believe in Him
7:87 - And if there is a party among you who believes in the message with which I have been sent and a party which does not believe hold yourselves in patience until Allah doth decide between us: for He is the best to decide." 1056 1057
7:101 - Such were the towns whose story We (thus) relate unto thee: there came indeed to them their apostles with clear (signs): but they would not believe
7:146 - Those who behave arrogantly on the earth in defiance of right them will I turn away from My signs they will not believe in them;
7:153 - But those who do wrong but repent thereafter and (truly) believe verily Thy Lord is thereafter Oft-Forgiving Most Merciful.
7:157 - So it is those who believe in him honor him help him and follow the light which is sent down with him it is they who will prosper." 1127 1128 1129 1130
7:158 - So believe in Allah and His apostle the unlettered Prophet who believed in Allah and His words: follow him that (so) ye may be guided." 1131 1132
7:185 - Do they not see) that it may well be that their term is nigh drawing to an end? In what message after this will they then believe? 1157
8: 2 - For believers are those who when Allah is mentioned feel a tremor in their hearts and when they hear His signs rehearsed find their faith strengthened and put (all) their trust in their Lord
8:4 - Such in truth are the believers: they have grades of dignity with their Lord and forgiveness and generous sustenance.
8:15 - O ye who believe! when ye meet the unbelievers in hostile array never turn your backs to them. 1190
8:19 - Allah is with those who believe. 1193
8:20 - O ye who believe! obey Allah and his apostle and turn not away from him when ye hear (him speak).
8:24 - O ye who believe! give your response to Allah and His apostle when He calleth you to that which will give you life
8:27 - O ye that believe! betray not the trust of Allah and the apostle
8:29 - O ye who believe! if ye fear Allah He will grant you a criterion (to judge between right and wrong
8:45 - O ye who believe! when ye meet a force be firm and call Allah in remembrance much (and often); that ye may prosper.
8:55 - For the worst of beasts in the sight of Allah are those who reject Him: They will not believe. 1223
9:18 - The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day establish regular prayers and practice regular charity and fear none (at all) except Allah
9:20 - Those who believe and suffer exile and strive with might and main in Allah's cause with their goods and their persons have the highest rank in the sight of Allah:
9:23 - O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above faith:
9:29 - Fight those who believe not in Allah nor the Last Day
9:34 - O ye who believe! there are indeed many among the priests and anchorites who in falsehood devour the substance of men and hinder (them) from the way of Allah.
9:38 - O ye who believe! what is the matter with you then when ye are asked to go forth in the cause of Allah ye cling heavily to the earth?
9:44 - Those who believe in Allah and the last day ask thee for no exemption from fighting with their goods and persons.
9:45 - Only those ask thee for exemption who believe not in Allah and the Last Day
9:61 - Allah has faith in the believers and is a Mercy to those of you who believe
9:88 - But the apostle and those who believe with him strive and fight with their wealth and their persons:
9:113 - It is not fitting for the prophet and those who believe that they should pray for forgiveness for pagans
9:119 - O ye who believe! fear Allah and be with those who are true (in word and deed).
9:123 - O ye who believe! fight the unbelievers who gird you about
10:9 - Those who believe and work righteousness their Lord will guide them
10:33 - Thus is the Word of thy Lord proved true against those who rebel: verily they will not believe. 1427
10:57 - O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts and for those who believe a Guidance and a Mercy. 1446
10:63 - Those who believe and (constantly) guard against evil
10:99 - If it had been the Lord's Will they would all have believed all who are on earth! Wilt thou then compel mankind against their will to believe! 1480
10:100 -No soul can believe except by the Will of Allah
11:23 - But those who believe and work righteousness and humble themselves before their Lord they will be Companions of the Garden to dwell therein for aye! 1516
11:36 - It was revealed to Noah: "None of thy people will believe except those who have believed already! So grieve no longer over their (evil) deeds. 1529
11:121 - Say to those who do not believe: "Do whatever ye can: we shall do our part;
12:57 - But verily the reward of the Hereafter is the best for those who believe and are constant in righteousness. 1718
12:106 - And most of them believe not in Allah without associating (others as partners) with Him! 1789
12:111 - There is in their stories instruction for men endued with understanding. It is not a tale invented but a confirmation of what went before it a detailed exposition of all things and a Guide and a Mercy to any such as believe. 1796 1797
13:1 - These are the Signs (or Verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not. 1798 1799
13:2 - He doth regulate affairs explaining the Signs in detail that ye may believe with certainty in the meeting with your Lord. 1800 1801 1802 1803
13:28 - "Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. 1843
13:29 - For those who believe and work righteousness is (every) blessedness and a beautiful place of (final) return." 1844
14:23 - But those who believe and work righteousness will be admitted to Gardens beneath which rivers flow
14:27 - Allah will establish in strength those who believe with the Word that stands firm in this world and in the Hereafter
15:13 - That they should not believe in the (Message); but the ways of the ancients have passed away. 1947
15:77 - Behold! in this is a Sign for those who believe! 1999
16:22 - Your Allah is One Allah: as to those who believe not in the Hereafter their hearts refuse to know and they are arrogant. 2045
16:60 - To those who believe not in the Hereafter applies the similitude of evil: to Allah applies the highest similitude: for He is the Exalted in Power Full of Wisdom. 2086
16:72 - will they then believe in vain things and be ungrateful for Allah's favors? 2103 2104
16:79 - Verily in this are Signs for those who believe. 2113
16:99 - No authority has he over those who believe and put their trust in their Lord.
16:104 - Those who believe not in the Signs of Allah Allah will not guide them and theirs will be a grievous Penalty.
16:105 - It is those who believe not in the Signs of Allah that forge falsehood: it is they who lie! 2144
17:10 - And to those who believe not in the Hereafter (it announceth) that We have prepared for them a Penalty grievous (indeed).
17:45 - When thou dost recite the Qur'an We put between thee and those who believe not in the Hereafter a veil invisible: 2230
17:82 - We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss. 2282
2282 In Allah's revelation there is healing for our broken spirits, hope for our spiritual future, and joy in the forgiveness of our sins. All who work in faith will share in these privileges. It is only the rebels against Allah's Law who will suffer loss. The more they will oppose Truth, the deeper down will they go into the mire-the state of sin and Wrath, which is worse than destruction. (17.82)
17:107 - Say: "Whether ye believe in it or not it is true that those who were given knowledge beforehand when it is recited to them fall down on their faces in humble prostration" 2318
18:29 - Say "The Truth is from your Lord": let him who will believe and let him who will reject (it): for the wrongdoers We have prepared a Fire
18:30 - As to those who believe and work righteousness verily We shall not suffer to perish the reward of any who do a (single) righteous deed. 2372
18:107 - As to those who believe and work righteous deeds they have for their entertainment the Gardens of Paradise 2452
19:39 - But warn them of the Day of Distress when the matter will be determined: for (behold) they are negligent and they do not believe! 2491
19:60 - Except those who repent and believe and work righteousness: for these will enter the Garden and will not be wronged in the least
19: 96 - On those who believe and work deeds of righteousness will (Allah) Most Gracious bestow Love. 2532
20:16 - "Therefore let not such as believe not therein but follow their own lusts divert thee therefrom lest thou perish!" 2547
21: 6 - (As to those) before them not one of the populations which We destroyed believed: will these believe? 2669
21: 30 - We made from water every living thing. Will they not then believe? 2690 2691
22: 14 - Verily Allah will admit those who believe and work righteous deeds to Gardens beneath which rivers flow: for Allah carries out all that He plans. 2785
22:38 - Verily Allah will defend (from ill) those who believe: verily Allah loveth not any that is a traitor to faith or shows ingratitude.
22:50 - Verily Allah will defend (from ill) those who believe: verily Allah loveth not any that is a traitor to faith or shows ingratitude.
22:54 - And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord and that they may believe therein and their hearts may be may be made humbly (open) to it: for verily Allah is the Guide of those who believe to the Straight Way. 2835
22:56 - On that Day the Dominion will be that of Allah: He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight. 2837
22:77 - O ye who believe! bow down prostrate yourselves and adore your Lord; and do good; that ye may prosper. 2860
23:74 - And verily those who believe not in the Hereafter are deviating from that Way.
23:109 - "A part of My servants there was who used to pray `Our Lord! we believe; then do Thou forgive us and have mercy upon us: for Thou art the best of those Who show mercy!'
24:21 - O ye who believe! follow not Satan's footsteps:
24:27 - O ye who believe! enter not houses other than your own until ye have asked permission and saluted
24:55 - Allah has promised to those among you who believe and work righteous deeds that He will of a surety grant them in the land inheritance (of power)
24:58 - O ye who believe! let those whom your right hands possess and the (children) among you who have not come of age ask your permission (before they come to your presence) on three occasions before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer:
26:8 - Verily in this is a Sign: but most of them do not believe.
26:67 - Verily in this is a Sign: but most of them do not believe. 3173
26:103 - Verily in this is a Sign but most of them do not believe
26:121 - Verily in this is a Sign: but most of them do not believe. 3193
26:174 - Verily in this is a Sign: but most of them do not believe.
26:190 - Verily in that is a Sign: but most of them do not believe.
26:201 - They will not believe in it until they see the grievous Penalty;
26:227 - Except those who believe work righteousness engage much in the remembrance of Allah and defend themselves only after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes their affairs will take! 3238 3239
27:4 - As to those who believe not in the Hereafter We have made their deeds pleasing in their eyes; and so they wander about in distraction. 3242
28:53 - And when it is recited to them they say: "We believe therein for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah's Will) from before this." 3385
29:2 - Do men think that they will be left alone on saying "We believe" and that they will not be tested? 3423
3423 Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us, to see whether we can strive constantly and put Allah above Self. Much pain, sorrow, and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith's crucible to burn out the dross. (29.2)
29:7 - Those who believe and work righteous deeds from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds. 3429
3429 In striving to purify our Faith and our Life, we are enabled to avoid the consequences of our misdeeds for Allah will forgive any evil in our past, and help to the attainment of a Future based on the best of what we have done rather than on the poor average of our own merits. The atonement or expiation is by Allah's Mercy, not by our merits or the merits or sacrifice of anyone else. (29.7)
29:9 - And those who believe and work righteous deeds them shall We admit to the company of the Righteous. 3432
29:56 - O My servants who believe! truly spacious is My Earth: therefore serve ye Me (and Me alone)! 3489
3489 There is no excuse for any one to plead that he could not do good or was forced to evil by his circumstances and surroundings, or by the fact that he lived in evil times. We must shun evil and seek good, and Allah's Creation is wide enough to enable us to do that, provided we have the will, the patience, and the constancy to do it. It may be that we have to change our village or city or country; or that we have to change our neighbors or associates; or to change our habits or our hours, our position in life or our human relationships, or our callings. Our integrity before Allah is more important than any of these things, and we must be prepared for exile (or Hijrat) in all these senses. For the means with which Allah provides us for His service are ample, and it is our own fault if we fail. (29.56)
29:58 - But those who believe and work deeds of righteousness to them shall We give a Home in Heaven lofty mansions beneath which flow rivers--to dwell therein for aye; an excellent reward for those who do (good)! 3491
3491 The goodly homes mentioned in xvi. 41 referred to this life, but it was stated there that the reward of the Hereafter would be greater. Here the simile of the Home is referred to Heaven: it will be beautiful; it will be picturesque, with the sight and sound of softly-murmuring streams; it will be lofty or sublime; and it will be eternal. (29.58)
30:37 - See they not that Allah enlarges the provision and restricts it to whomsoever He pleases? Verily in that are Signs for those who believe. 3549
31:8 - For those who believe and work righteous deeds there will be Gardens of Bliss.
32:15 - Only those believe in Our Signs who when they are recited to them fall down in adoration and celebrate the praises of their Lord nor are they (ever) puffed up with pride. 3647
32:19 - For those who believe and do righteous deeds are Gardens as hospitable homes for their (good) deeds. 3652
3652 A home brings before our minds a picture of peace and happiness. When to it are added honour and hospitality, it adds further to the idea of happiness. (32.19)
32:29 - Say: "On the Day of Decision no profit will it be to Unbelievers if they (then) believe! Nor will they be granted a respite."
33:9 - O ye who believe! Remember the Grace of Allah (bestowed) on you when there came down on you hosts (to overwhelm you): but We sent against them a hurricane and force that ye saw not. But Allah sees (clearly) all that ye do. 3679 3680 3681
3679 In this verse is summed up the beginning and the end of the fateful struggle of the Siege of Madinah in A.H. 5. The composition of the unhallowed Confederacy that came to destroy Islam is referred to in the Introduction. They came with a force of ten to twelve thousand fighting men, an unprecedented army for that time and country. The battle is known as the Battle of the Trench. (33.9)
33:41 - O ye who believe! celebrate the praises of Allah and do this often
33:49 - O ye who believe! when ye marry believing women and then divorce them before ye have touched them no period of `Iddah have ye to count in respect of them:
33:53 - O ye who Believe! enter not the Prophet's houses until leave is given you for a meal (and then) not (so early as) to wait for its preparation: but when ye are invited enter; and when ye have taken your meal disperse without seeking familiar talk. Such (behavior) annoys the Prophet: He is ashamed to dismiss you but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Apostle or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity. 3755 3756 3757 3758
3755 The rules of refined social ethics is as necessary to teach to-day as it was with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you: he may be too polite to ask to depart. All this has a social bearng: respect and delicate consideration for others are among the highest virtues. (33.53)
33:56 - Allah and His angels send blessings on the Prophet: O ye that believe! send ye blessings on him and salute him with all respect. 3761
3761 Allah and His angels honour and bless the holy Prophet as the greatest of men. We are asked to honour and bless him all the more because he took upon himself to suffer the sorrows and afflictions of this life in order to guide us to Allah's Mercy and the highest inner Life. (33.56)
33:69 - O ye who believe! be ye not like those who vexed and insulted Moses but Allah cleared him of the (calumnies) they had uttered: and he was honorable in Allah's sight. 3774
33:70 - O ye who believe! fear Allah and (always) say a word directed to the Right: 3775
3775 We must not only speak the truth as far as we know it, but we must always try to hit the right point; i.e., we must not speak unseasonably, and when we do speak, we must not beat about the bush, but go straight to that which is right, in deed as well as in word. Then Allah will make our conduct right and cure any defects that there may be in our knowledge and character. With our endeavour directed straight to the goal, we shall be forgiven our errors, shortcomings, faults, and sins of the past. (33.70)
34:4 - That He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous." 3791
34:37 - It is not your wealth nor your sons that will bring you nearer to Us in degree: but only those who believe and work Righteousness: these are the ones for whom there is a multiplied Reward for their deeds while secure they (reside) in the dwellings on high! 3844 3845 3846
35:7 - For those who reject Allah is a terrible Penalty: but for those who believe and work righteous deeds is Forgiveness and a magnificent Reward. 3879
3879 To reject Allah is to reject all the good which He has implanted in our nature. Are we going to be false to the true Pattern according to which He created us, and suffer the consequences? Or are we going to be true to that Pattern and achieve the high and noble Destiny intended for us? (35.7)
38:28 - Shall We treat those who believe and work deeds of righteousness the same as those who do mischief on earth?
39:10 - Shall We treat those who believe and work deeds of righteousness the same as those who do mischief on earth?
39:45 - When Allah the One and Only is mentioned the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned behold they are filled with joy! 4313
39:52 - Know they not that Allah enlarges the provision or restricts it for any He pleases? Verily in this are signs for those who believe! 4323
4323 Cf. xxviii. 82. Allah's gifts are given to all men-to some in a greater degree than to others. But it is all done according to His wise Plan, for His Will is just and looks to the good of all creatures. No one should therefore be puffed up in prosperity or cast down in adversity. Prosperity does not necessarily mean merit on man's part, nor adversity the reverse. Thinking men bear in mind the large Plan-which is visible in all Allah's Signs. (39.52)
40:51 - We will without doubt help Our apostles and those who believe (both) in this world's life and on the Day when the Witnesses will stand forth 4424
40:58 - We will without doubt help Our apostles and those who believe (both) in this world's life and on the Day when the Witnesses will stand forth 4424
40:59 - The Hour will certainly come: therein is no doubt: yet most men believe not. 4433
40:84 - But when they saw Our punishment they said: "We believe in Allah the One Allah and we reject the partners we used to join with Him."
41:8 - For those who believe and work deeds of righteousness is a reward that will never fail. 4469
4469 But blessed are those who have Faith. They will have a Future and a Bliss that will never fail. (41.8)
42:23 - That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds: Say: "No reward do I ask of you for this except the love of those near of kin." And if anyone earns any good We shall give Him an increase of good in respect thereof: for Allah is Oft-Forgiving Most Ready to appreciate (service). 4559 4560 4561
42:26 - And He listens to those who believe and do deeds of righteousness and gives them increase of His Bounty: but for the Unbelievers there is a terrible Penalty. 4564
42:36 - Whatever ye are given (here) is (but) a convenience of this Life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord; 4575 4576
4575 Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent. In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation. The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent. (42.36)
43:88 - (Allah has knowledge) of the (Prophet's) cry "O my Lord! truly these are a people who will not believe!" 4685 4686
4686 The Prophet was much troubled in mind by the Unfaith of the Quraish: xviii. 6. He is here told to leave them alone for a time, for the Truth must soon prevail. (43.88)
44:12 - (They will say:) "Our Lord! remove the Penalty from us for We do really believe!"
45:3 - Verily in the heavens and the earth are Signs for those who believe. 4737
45:14 - Tell those who believe to forgive those who do not look forward to the Days of Allah: it is for Him to recompense (for good or ill) each People according to what they have earned. 4748 4749 4750
46:31 - "O our people hearken to the one who invites (you) to Allah and believe in him: He will forgive you your faults and deliver you from a Penalty Grievous. 4810
4810 The one who invites all to Allah is the holy Prophet. He invites us to Allah: if we believe in Allah and His Prophet, Allah will forgive us our sins on our repentance and amendment of our lives, and save us the Penalty of the future life. (46.31)
47:2 - But those who believe and work deeds of righteousness and believe in the (Revelation) sent down to Muhammad-for it is the Truth from their Lord He will remove from them their ills and improve their condition. 4818
47:7 - O ye who believe! if ye will aid (the cause of) Allah He will aid you and plant your feet firmly.
47:11 - That is because Allah is the Protector of those who believe but those who reject Allah have no protector.
47:19 - Know therefore that there is no god but Allah and ask forgiveness for the fault and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. 4841 4842
4842 The time and manner of our conducting ourselves at home and when we move about on our business are all material to the judgment of our conduct, and for every nuance in our moral and spiritual progress, we must seek Allah's help and guidance. (47.19)
47:33 - O ye who believe! obey Allah and obey the Apostle and make not vain your deeds!
48:13 - And if any believe not in Allah and His Apostle We have prepared for those who reject Allah a Blazing Fire!
48:29 - Allah has promised those among them who believe and do righteous deeds Forgiveness and a great Reward. 4913 4914 4915 4916 4917
4913 Cf. ix. 128. The devotees of Allah wage unceasing war against evil, for themselves, and for others; but to their own brethren in faith-especially the weaker ones- they are mild and compassionate: they seek out every opportunity to sympathise with them and help them. (48.29)
4914 Their humility is before Allah and His Apostle and all who have authority from Allah, but they yield no power or pomp, nor do they worship worldly show or glitter. Nor is their humility before Allah a mere show for men. (48.29)
4915 The traces of their earnestness and humility are engraved on their faces, i.e., penetrate their inmost being, the face being the outward sign of the inner man. If we take it in its literal sense, the traces might mean the marks left by repeated prostration on their foreheads. Moreover, a good man's face alone shows in him the grace and light of Allah; he is gentle, kind and forbearing, ever helpful, relying on Allah and possessing a blessed Peace and Calmness (Sakina, xlviii. 26) that can come from no other source. (48.29)
49:1 - O ye who believe! put not yourselves forward before Allah and His Apostle: But fear Allah: for Allah is He who hears and knows all things. 4919
4919 Several shades of meaning are implied: (1) do not make yourselves conspicuous in word or deed when in the presence of Allah (e.g. in a Mosque, or at Prayers or religious assemblies): (2) do not anticipate in word or deed what your Leader (Allah's Messenger) may say or do; (3) do not be impatient, trying to hasten things before the time is ripe, of which the best Judge is Allah, Who speaks through His Messenger. Be reverent in all things, as in the presence of Allah: for He hears and sees all things. (4) Look to the Qur-an and the Sunnah of the Prophet (peace be on him) for guidance and let nothing else take precedence of them. (49.1)
49:2 - O ye who believe! raise not your voices above the voice of the Prophet nor speak aloud to him in talk as ye may speak aloud to one another lest your deeds become vain and ye perceive not. 4920 4921
4920 It is bad manners to talk loudly before your Leader. Some ill-mannered people so raise their voices as to drown the voice of their Leader, in conversation or in Council. (49.2)
4921 Such rudeness may even destroy the value of such services as they may otherwise have been able to render, and all this without their even realising the harm they were doing to the Cause. (49.2)
49:6 - O ye who believe! if a wicked person comes to you with any news ascertain the truth lest ye harm people unwittingly and afterwards become full of repentance for what ye have done. 4924
4924 All tittle-tattle or reports-especially if emanating from persons you do not know-are to be tested, and the truth ascertained. If they were believed and passed on, much harm may be done, of which you may have cause afterwards to repent heartily. Scandal or slander of all kinds is here condemned. (49.6)
49:11 - O ye who believe! let not some men among you laugh at others: t may be that the (latter) are better than the (former): Nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness (to be used of one) after he has believed: And those who do not desist are (Indeed) doing wrong. 4929 4930
4929 Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves! (49.11)
4930 Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So in the case of the rude remark, "the black man". (49.11)
49:12 - O ye who believe! avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay ye would abhor it...but fear Allah: for Allah is Oft-Returning Most Merciful. 4931 4932
4931 Most kinds of suspicion are baseless and to be avoided, and some are crimes in themselves: for they do cruel injustice to innocent men and women. Spying, or enquiring too curiously into other people's affairs, means either idle curiosity, and is therefore futile, or suspicion carried a stage further, which almost amounts to sin. Back-biting also is a brood of the same genus. It may be either futile but all the same mischievous, or it may be poisoned with malice, in which case it is a sin added to sin. (49.12)
4932 No one would like even to think of such an abomination as eating the flesh of his brother. But when the brother is dead, and the flesh is carrion, abomination is added to abomination. In the same way we are asked to refrain from hurting people's feelings when they are present; how much worse is it when we say things, true or false, when they are absent! (49.12)
52:21 - And those who believe and whose families follow them in Faith to them shall We join their families: nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds. 5054 5055
5054 Zurriyat: literally, progeny, offspring, family; applied by extension to mean all near and dear ones. Love is unselfish, and works not merely, or chiefly, for Self, but for others; provided the others have Faith and respond according to their capacities or degrees, they will be joined together. Even though on individual merits their rank might be less. (52.21)
5055 As already explained in the last note, though the love poured out by Prophets, ancestors, descendants, friends, or good men and women, will secure for their loved ones the enjoyment of their society, it is an indispensable condition that the loved ones should also, according to their lights, have shown their faith and their goodness in deeds. Each individual is responsible for his conduct. In the kingdom of heaven there is no boasting of ancestors or friends. But it is part of the satisfaction of the good ones who poured out their love that those who were in any way worthy to receive their love should also be admitted to their society, and this satisfaction shall in no way be diminished to them. (52.21)
53:27 - Those who believe not in the Hereafter name the angels with female names. 5102
5102 Cf. liii. 21, above, and n. 5096. The Pagan Quraish had no firm belief in the Hereafter. Their prayers for intercession to angels and deities was on account of their worldly affairs. (53.27)
57:7 - Believe in Allah and His Apostle and spend (in charity) out of the (substance) whereof He has made you heirs. For those of you who believe and spend (in charity) for them is a great Reward. 5281
5281 Whenever power or wealth or influence or any good thing is transferred from one person or group of persons to another, it involves added responsibilities to the persons receiving these advantages. They must be the more zealous in real charity and all good works, for that is a part of the evidence which they give of their faith and gratitude. And, besides, their good deeds carry their own reward. (57.7)
57:8 - What cause have ye why ye should not believe in Allah? And the Apostle invites you to believe in your Lord and has indeed taken your Covenant if ye are men of faith. 5282 5283
5282 A figure of speech implying a far wider meaning than the words express. It is equivalent to saying: "There is every reason why ye should believe in Allah", etc. The same construction applies to verse 10 below. (57.8)
57:19 - And those who believe in Allah and His apostles they are the Sincere (Lovers of truth) and the witnesses (who testify) in the eyes of their Lord: they shall have their Reward and their Light but those who reject Allah and deny Our Signs they are the Companions of Hell-Fire. 5299 5300 5301
5299 Cf. iv. 69, and n. 586. The four categories there mentioned as constituting the beautiful Company of Faith are: the Prophets who teach, the Sincere Lovers of Truth, the Martyrs, and the Righteous who do good. Of these, the prophets or messengers have already been mentioned in this verse. The Righteous who do good are mentioned as the men and women given over to deeds of charity in verse 18. (57.19)
5300 The Martyrs (witnesses) are all those who carry the Banner of Truth against all odds and in all positions of danger, whether by pen or speech, or deed or counsel. (57.19)
57:21 –Be ye foremost (in seeking) forgiveness from your Lord and a Garden (of Bliss) the width whereof is as the width of heaven and earth prepared for those who believe in Allah and His apostles: that is the Grace of Allah which He bestows on whom He pleases: and Allah is the Lord of Grace abounding. 5306 5307
5307 "Bestows on whom He pleases." That is, such grace and favour is beyond any one's own merits. It is bestowed by Allah according to His holy Will and Plan, which is just, merciful, and righteous. (57.21)
57:28 - O ye that believe! fear Allah and believe in His apostle and He will bestow on you a double portion of His Mercy: He will provide for you a light by which ye shall walk (straight in your path) and He will forgive you (your past): For Allah is Oft-Forgiving. Most Merciful: 5325 5326 5327 5328
5325 From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled. (57.28)
58:9 - O ye who believe! when ye hold secret counsel do it not for iniquity and hostility and disobedience to the Prophet but do it for righteousness and self-restraint; and fear Allah to whom ye shall be brought back. 5345
5345 Ordinarily secrecy implies deeds of darkness, something which men have to hide; see the next verse. But there are good deeds which may be concerted and done in secret: e.g., charity, or the prevention of mischief, or the defeat of the dark plots of evil. The determining factor is the motive. Is the man doing some wrong or venting his spite, or trying to disobey a lawful command? Or is he doing some good, which out of modesty or self-renunciation he does not want known, or is he in a righteous cause defeating the machinations of Evil, which may involve great sacrifice of himself.? (58.9)
58:11 - O ye who believe! When ye are told to make room in the assemblies (spread out and) make room: (Ample) room will Allah provide for you. And when ye are told to rise up rise up: Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted Knowledge: and Allah is well-acquainted with all ye do. 5347 5348 5349
5347 Even when a great man or a Leader comes into an Assembly, we are not to press forward without discipline, as it causes inconvenience to him and detriment to public business. Nor are we to shut out other people who have equal rights to be in the Assembly. We must spread out, for Allah's earth is spacious, and so are our opportunities. (58.11)
5348 "Rise up" here may imply: 'when the Assembly is dismissed, do not loiter about'. (58.11)
5349 Faith makes all people equal in the Kingdom of Allah, as regards the essentials of citizenship in the Kingdom. But there is leadership, and rank and degree, joined with greater or less responsibility, and that depends on true knowledge and insight. (58.11)
58:12 - O ye who believe! W hen ye consult the Apostle in private spend something in charity before your private consultation. That will be best for you and most conducive to purity (of conduct). But if ye find not (the wherewithal) Allah is Oft-Forgiving Most Merciful. 5350 5351
5350 In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Prophet from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Prophet's time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is therefore recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses. (58.12)
5351 The charity is a sort of expiation for their pardonable weakness. Having made some monetary sacrifice for their poorer brethren they could face them with less shame, and the charity would direct their attention to the need for purifying their motives and conduct. At the same time, this special charity is not made obligatory, lest such persons should be shut out altogether from chances of the higher teaching on account of their pardonable foibles. (58.12)
58:22 - Thou wilt not find any people who believe in Allah and the Last Day loving those who resist Allah and His Apostle even though they were their fathers or their sons or their brothers or their kindred. For such He has written Faith in their hearts and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow to dwell therein (for ever). Allah will be well pleased with them and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity. 5363 5364 5365 5366 5367
5363 If any one believes in Allah and His goodness and justice, and in the Hereafter, in which all true values will be restored he will never love evil or wrong-doing or rebellion against Allah, even if these things are found in his nearest kith and kin. (58.22)
5364 Faith in Allah is indelibly written on the tablets of their hearts and they can never be false to Allah. (58.22)
5365 Cf. ii. 87 and 253, where it is said that Allah strengthened the Prophet Jesus with the holy spirit. Here we learn that all good and righteous men are strengthened by Allah. If anything, the phrase used here is stronger: "a spirit from Himself". Whenever any one offers his heart in faith and purity to Allah, Allah accepts it, engraves that Faith on the seeker's heart, and further fortifies him with his help which we can no more define adequately than we can define in human language the nature and attributes of Allah. (58.22)
5366 Again we have the doctrine of Allah's Good Pleasure as the highest goal of man, the spiritual heaven which he achieves by a life of purity and faith. He not only attains Allah's Good Pleasure as the crown of his felicity, but his own nature is so far transformed to the pattern of Allah's original creation that his own good pleasure is in nothing but in Allah's Good Pleasure. The mutual good pleasure shows the heights to which man can attain. (58.22)
5367 This is in antithesis to the Party of the Satan, mentioned in verse 19 above. The Party of Evil will perish, but while it has its run in the scheme of the present world, the Party of Truth and Reality may be rightly called the Party of Allah, even though all Creation is Allah's in another sense. (58.22)
59:18 - O ye who believe! Fear Allah and let every soul look to what (provision) he has sent forth for the morrow. Yea fear Allah: for Allah is well-acquainted with (all) that ye do. 5394 5395
5394 The "fear of Allah" is akin to love; for it means the fear of offending Him or doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which implies self restraint, guarding ourselves from all sin, wrong, and injustice, and the positive doing of good. See ii. 2, and n. 26. (59.18)
5395 The positive side of Taqwa, or "fear of Allah" (see last note) is here emphasised. It is not merely a feeling or an emotion: it is an act, a doing of things which become a preparation and provision for the Hereafter,-the next life, which may be described as "the morrow" in relation to the present Life, which is "to-day". A) The repetition emphasises both sides of Taqwa: "let your soul fear to do wrong and let it do every act of righteousness; for Allah observes both your inner motives and your acts, and in His scheme of things everything will have its due consequences." (59.18)
60:1 - O ye who believe! take not My enemies and yours as friends or protectors) offering them (your) love even though they have rejected the Truth that has come to you and have (on the contrary) driven out the Prophet and yourselves (from your homes) (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure (take them not as friends) holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. 5409 5410
5409 The immediate occasion for this was a secret letter sent by one Hatib, a Muhajir, from Madinah, to the Pagans at Makkah, in most friendly terms, seeking for their protection on behalf of his children and relatives left behind in Makkah. The letter was intercepted, and he confessed the truth. He was forgiven as he told the truth and his motive did not appear to be heinous, but this instruction was given for future guidance. This was shortly before the conquest of Makkah, but the principle is of universal application. You cannot be on terms of secret intimacy with the enemies of your Faith and people, who are persecuting your Faith and seeking to destroy your Faith and you. You may not do so even for the sake of your relatives as it compromises the life and existence of your whole community. (60.1)
5410 Such was the position of the Muslim community in Madinah after the Hijrat and before the conquest of Makkah. (60.1)
60:10 - O ye who believe! when there come to you believing women refugees examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower). And there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you: and Allah is Full of Knowledge and Wisdom. 5422 5423 5424 5425
5425 Unbelieving women in a Muslim society would only be a clog and a handicap. There would be neither happiness for them, nor could they conduce in any way to a healthy life of the society in which they lived as aliens. They were to be sent away, as their marriage was held to be dissolved; and the dowers paid to them were to be demanded from the guardians to whom they were sent back, just as in the contrary case the dowers of believing women were to be paid back to their Pagan ex-husbands (n. 5422 above). (60.10)
61:2 - O ye who believe! why say ye that which ye do not? 5432
5432 At Uhud there was some disobedience and therefore breach of discipline. People had talked much, but had failed to back up their resolution in words with firmness in action. See n. 442 to iii. 121. But on all occasions when men's deeds are not commensurate with their words, their conduct is odious in the sight of Allah, and it is only due to Allah's Mercy if they are saved from disaster. (61.2)
61:10 - O ye who believe! shall I lead you to a bargain that will save you from a grievous Penalty? 5443
5443 Tijarat: bargain, trade, traffic, transaction: something given or done, in return for something which we desire to get. What we give or do on our part is described in verse 11 below, and what we get is described in verse 12. It is truly a wonderful bargain: what we are asked to give is so little; what we are promised in return is so much. There comes Allah's unbounded Bounty and Munificence. Cf. also ix. 111, where the bargain is stated in another way. (61.10)
61:11 - That ye believe in Allah and His Apostle and that ye strive (your utmost) in the Cause of Allah with your property and your persons: that will be best for you if ye but knew! 5444
5444 It would indeed be a great and wonderful bargain to give so little and get so much, if we only knew and understood the comparative value of things-the sacrifice of our fleeting advantages for forgiveness, the love of Allah, and eternal bliss. (61.11)
61:14 – O ye who believe! be ye helpers of Allah: as said Jesus the son of Mary to the Disciples "Who will be my helpers to (the work of) Allah?" Said the Disciples "We are Allah's helpers!" Then a portion of the Children of Israel believed and a portion disbelieved: but We gave power to those who believed against their enemies and they became the ones that prevailed. 5446 5447 5448
5446 If we seek Allah's help, we must first help Allah's Cause, i.e., dedicate ourselves to Him entirely and without reserve. This was also the teaching of Jesus, as mentioned in this verse. (61.14)
62:9 - O ye who believe! when the call is proclaimed to prayer on Friday (the Day of Assembly) hasten earnestly to the Remembrance of Allah and leave off business (and traffic): that is best for you if ye but knew! 5461 5462 5463
63:9 - O ye who believe! let not your riches or your children divert you from the remembrance of Allah. If any act thus the loss is their own. 5476
5476 Riches and human resources of all kinds are but fleeting sources of enjoyment. They should not turn away the good man from his devotion to Allah. "Remembrance of Allah" includes every act of service and goodness, every kind thought and kind deed, for this is the service and sacrifice which Allah requires of us. If we fail in this, the loss is our own, not any one else's: for it stunts our own spiritual growth. (63.9)
64:8 - Believe therefore in Allah and His Apostle and in the Light which We have sent down. And Allah is well-acquainted with all that ye do. 5488
5488 "The Light which We have sent down": i.e., the light of Revelation, the fight of conscience, the light of reason, and every kind of true light by which we may know Allah and His Will. If we play false with any such lights, it is fully known to Allah. (64.8)
64:14 - O ye who believe! truly among your wives and your children are (some that are) enemies to yourselves:
5494 In some cases the demands of families, i.e., wife and children may conflict with a man's moral and spiritual convictions and duties. In such cases he must guard against the abandonment of his convictions, duties, and ideals to their requests or desires. But he must not treat them harshly. He must make reasonable provision for them, and if they persist in opposing his clear duties and convictions, he must forgive them and not expose them to shame or ridicule, while at the same time holding on to his clear duty. Such cases occurred when godly men undertook exile from their native city of Makkah to follow the Faith in Madinah. In some cases their families murmured, but all came right in the end. (64.14)
65:10 - Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah O ye men of understanding who have believed! for Allah hath indeed sent down to you a Message 5523 5524
5523 See last note. (65.10)
5524 There is no excuse for us to go astray, seeing that Allah in His infinite Mercy has explained to us His Message by His many Signs around us and clearly by means of the human Teachers and Messengers whom He has sent for our instruction: see next verse. (65.10)
65:11 - An Apostle who rehearses to you the Signs of Allah containing clear explanations that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness He will admit to Gardens beneath which rivers flow to dwell therein forever: Allah has indeed granted for them a most excellent provision. 5525
5525 Cf. xxiv. 40: the unbelievers' state is "like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by dark clouds; depths of darkness, one above another." Cf. ii. 257; "Allah is the Protector of those who have Faith: from the depths of darkness He will lead them forth into light." (65.11)
66:6 - O ye who believe! save yourselves and your families from a Fire
66:8 - O ye who believe! turn to Allah with sincere repentance: in the hope that your Lord will remove from you your ills
77:50 - Then what Message after that will they believe in? 5888
5888 "That" may refer to verse 48: they were given plain and clear Guidance, and they refused to accept it: after that what kind of Message will they accept? The Guidance referred to is obviously that of Islam or the Qur-an. (77.50)
84:20 - What then is the matter with them that they believe not? 6048
6048 Considering man's high destiny, and the fact that this life is but a stage or a sojourn for him, it might be expected that he would cagerly embrace every opportunity of welcoming Allah's Revelation and ascending by Faith to heights of spiritual wisdom. There is something wrong with his will if he does not do so. Notice the transition from the second person in verse 19, where there is a direct appeal to Allah's votaries, to the third person in verses 20-21, where men who are rebels against Allah's Kingdom are spoken of as if they were aliens. (84.20)
86:11 - For those who believe and do righteous deeds will be Gardens Beneath which Rivers flow: that is the great Salvation (the fulfillment of all desires). 6059 6060
90:17 - Then will he be of those who believe and enjoin patience (constancy and self-restraint) and enjoin deeds of kindness and compassion. 6144
6144 Such practical charity and love will be the acid test of Faith and the teaching of all virtues. The virtues are summed up under the names of Patience (the Arabic word includes constancy and self-restraint) and compassionate kindness. Not only will they be the test by which the sincerity of their Faith will be judged; they will be the fruit which their Faith will constantly produce. (90.17)
96:6 - Except such as believe and do righteous deeds: for they shall have a reward unfailing.
Al Tirmidhi HadithHadith 5145
Narrated by Narrated by
AbuSa'id al-Khudri
The Prophet then said, "The descendants of Adam have been created in various categories. Some are born believers and live and die believers; some are born infidels and live and die infidels; some are born believers and live as believers, but die infidels; some are born infidels and live as infidels, but die believers."
Al-Muwatta Hadith
Hadith 15.35
Dua (Supplication)
He asked that He would not make an enemy from among the non-believers triumph over the believers and that He would not destroy the believers by bad harvests, and he was given both these things. And he asked that He would not make the believers fight among themselves, and that was refused." Ibn Umar said, "You have told the truth," and he added, "Turmoil will not cease until the day of rising."
Maududi Sura Introductions
Surah 83. Al-Mutaffifin
See Section
I n conclusion, the believers have been consoled, and the disbelievers warned, as if to say: "The people who are disgracing and humiliating the believers today, are culprits who, on the Resurrection Day, will meet with a most evil end in consequence of their conduct, and these very believers will feel comforted when they see their fate."
Sahih Al-Bukhari Hadith
Hadith 2.475 Narrated by
Amr bin Maimun Al Audi
I saw 'Umar bin Al-Khattab (when he was stabbed) saying, "O 'Abdullah bin 'Umar! Go to the mother of the believers 'Aisha and say, 'Umar bin Al-Khattab sends his greetings to you,' and request her to allow me to be buried with my companions." (So, Ibn 'Umar conveyed the message to 'Aisha.) She said, "I had the idea of having this place for myself but today I prefer him ('Umar) to myself (and allow him to be buried there)." When 'Abdullah bin 'Umar returned, 'Umar asked him, "What (news) do you have?" He replied, "O chief of the believers! She has allowed you (to be buried there)." On that 'Umar said, "Nothing was more important to me than to be buried in that (sacred) place. So, when I expire, carry me there and pay my greetings to her ('Aisha ) and say, 'Umar bin Al-Khattab asks permission; and if she gives permission, then bury me (there) and if she does not, then take me to the graveyard of the Muslims
Sahih Al-Bukhari Hadith
Hadith 5.407 Narrated by
Abu Musa
The Prophet said, "I saw in a dream that I moved a sword and its blade got broken, and that symbolized the casualties which the believers suffered on the day of Uhud. Then I moved it again, and it became as perfect as it had been, and that symbolized the Conquest (of Mecca) which Allah helped us to achieve, and the union of all the believers. I (also) saw cows in the dream, and what Allah does is always beneficial. Those cows appeared to symbolize the faithful believers (who were martyred) on the day of Uhud."
Sahih Al-Bukhari Hadith
Hadith 6.512 Narrated by
Al Bara
There was revealed: "Not equal are those believers who sit (at home) and those who strive and fight in the Cause of Allah." (4.95)
The Prophet said, "Call Zaid for me and let him bring the board, the inkpot and the scapula bone (or the scapula bone and the ink pot)." Then he said, "Write: 'Not equal are those Believers who sit...", and at that time 'Amr bin Um Maktum, the blind man was sitting behind the Prophet . He said, "O Allah's Apostle! What is your order for me (as regards the above Verse) as I am a blind man?" So, instead of the above Verse, the following Verse was revealed:
"Not equal are those believers who sit (at home) except those who are disabled (by injury or are blind or lame etc.) and those who strive and fight in the cause of Allah." (4.95)
ISL Quran Subjects
Foremost Among Believers
1. FOREMOST AMONG BELIEVERS, BEING
56.10, 56.11, 56.12, 56.13, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 56.21, 56.22, 56.23, 56.24, 56.25, 56.26, 56.88, 56.89
ISL Quran Subjects
Persecution
8.19, 8.38, 85.4, 85.5, 85.6, 85.7, 85.8, 85.9
Repenting for that of Believers
85.10
ISL Quran Subjects
Protection
7. Mutual among Believers
9.71
8. Mutual among Believers to prevent corruption and sedition
Ridiculing
ISL Quran Subjects
3. Believers
83.26, 83.27, 83.28, 83.29, 83.30, 83.31, 83.32, 83.33, 83.34, 83.35, 83.36
4. Believers who give alms
9.79, 9.80
Fiqh-us-Sunnah
Fiqh 3.73a
Unbelievers and Atheists
The jurists agree that unbelievers and atheists are not to be given zakah. In the hadith which says: "Zakah is taken from the rich and given back to the poor," "the rich" refers to rich Muslims while "the poor" indicates poor Muslims. Ibn al-Mundhir said that all scholars agree that the free nonMuslim subject (dhimmi) is not entitled to zakah. Exceptions to the rule are those people whose hearts are leaning toward Islam. However, it is permissible to give a dhimmi from the nonobligatory charity (tatawwu'). Alluding to the characteristics of the belivers, the Qur'an says: "And for His love, they feed the indigent, orphan, and captive" (ad-Dahr: 8.. This is also supported by the following hadith: "Be kind to your mother." The woman in this case was an unbeliever.
A. Yusuf Ali Quran Subjects
Unbelievers
1. plot in vain
8.30
2. despise revelation
8.31
3. challenge a Penalty
8.32
4. prayers empty
8.35
5. spend for wrong purposes
8.36
6. past forgiven, if they repent
8.38, 9.11
7. break covenants
8.56
8. will not frustrate the godly
8.60
9. protect each other
8.73
10. described
9.73, 14.3
11. will wish they had believed
15.2
12. will bear double burdens
16.25
13. to be covered with shame
16.27
14. dispute vainly
18.56
15. their efforts wasted
18.102
16. their arrogance
19.73, 35.43
17. deeds like mirage
24.39
18. as in depths of darkness
24.40
19. mutual recriminations at Judgment
34.31
20. self and separatism
38.2
21. dispute about the Signs of God
40.4
22. hate Truth
43.78
23. will turn back from fight
48.22
24. their high
48.25
25. vain fancies
52.35
26. give them not friendship but kind & just
60.1
27. rush madly
70.36
A. Yusuf Ali Quran Subjects
Believers
1. fear God
3.102
2. to fear nothing else
10.62
3. hold together
3.103
4. enjoin right and forbid wrong
3.104, 3.110
5. protected from harm
3.111, 5.108
6. protected by angels
41.30
7. warned against Unbelievers
3.118, 3.196, 9.23, 60.13
8. their lives sacred
4.92
9. not to slight those who salute
4.94
10. those who strive and fight
4.95, 9.20, 9.88
11. if weak and oppressed
4.97
12. not to sit where God's Signs are ridicul
4.140, 6.68
13. to prefer Believers for friends
4.144, 5.60
14. witnesses to fair dealing
5.9
15. duties to God
5.38, 66.8
16. not to ask inquisitive questions
5.104
17. grades of dignity
8.4
18. described
8.2, 9.71, 9.111, 10.104, 13.20, 13.28, 23.1, 23.57, 28.53, 32.15, 42.36, 49.7, 49.15
19. to be firm
8.45
20. to obey and not lose heart
8.46
21. not to be weary and faint
47.35
22. affection between their hearts
8.63
23. to conquer against odds
8.65
24. adopt exile, fight for God (Muhajir)
8.72, 8.74
25. help and give asylum (Ansar)
8.72
26. ask for no exemption from danger
9.43
27. protect each other
9.71
28. rejoice in their (spiritual) bargain
9.111, 61.10
29. to be with those true in word and deed
9.119
30. to study and teach
9.122
31. will be established in strength
14.27
32. to practice prayer and charity
14.31
33. to say what is best
17.53
34. to be heirs, to inherit Paradise
23.10
35. promise to
29.55
36. manners
24.62
37. evil will be blotted out from
29.7
38. their ills removed
47.2
39. conduct
33.69, 48.29
40. prayer by those round throne of God
40.7
41. not to despair or exult
57.23
42. to make peace
49.9
43. to avoid suspicion and spying
49.12
44. to remember God in humility
57.16
45. sincere lovers of Truth and witnesses
57.19
46. receive special Mercy, Light, and forgiveness
57.28
47. do what they say
61.2
48. helpers to God's work
61.14
49. trust in God
64.13
50. persecuted, but will reach Salvation
85.6
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