Al Islam

1905. Commentary:

The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness. (close)

1906. Commentary:

The verse draws attention to the noble life of the Holy Prophet and adduces it as evidence of the fact that he could not possibly ascribe to God what he learnt from men. Only such persons, it says, as have no faith in God and are perverse can be guilty of such forgeries. But the Prophet is doing his best to establish God’s glory on earth and not only himself glorifies God but bids others do the same. Only a black-hearted man can accuse such a noble person of forgery. (close)

a. 3:91; 4:138; 63:4. (close)

1579. The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God. (close)

a. 3:91; 4:138; 63:4. (close)

1907. Commentary:

With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.

The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former. (close)

b. 10:8; 87:17. (close)

a. 10:8; 87:17. (close)

1908. Commentary:

The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost. (close)

a. 2:8; 4:156; 7:180. (close)

b. 2:8; 4:156; 7:180. (close)

1909. Commentary:

The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse. (close)

b. 11:23. (close)

a. 11:23. (close)

1910. Commentary:

Such people who reject the word of God only for the sake of the paltry gains of this world and not on account of honest doubts and misgivings are guilty of a serious crime. They will be humiliated and disgraced in this life and will suffer a severe punishment in the life to come. (close)

c. 2:219. (close)

1580. Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam. (close)

b. 2:219. (close)

1911. Commentary:

Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad. (close)

d. 2:282. (close)

a. 2:282. (close)

1912. Commentary:

This verse is complementary to the previous one and both should be read together. It means that the forgiveness and mercy of the Forgiving and Merciful God will cover those persons on the Day of Judgement who sincerely repent of their past lapses and whose repentance takes the form of the noble deeds mentioned in the previous verse. The verse also hints that God will forgive them if they continue to strive in the cause of truth and endure all trials with patience till the time of their death. (close)

a. 34:16, 17. (close)

1581. The "city" referred to in this verse is Mecca. (close)

1582. The dreadful famine which held Mecca in its grip for seven long years. See 2694. (close)

1583. Fear of war in which the Meccans were involved with Muslims and were defeated. They lived in a state of extreme fear as if fear of war had quite covered them. In Arabic idiom the word Dhaqa (tasting) sometimes is used for Libas (dress). There is a well-known Arabic verse:—Qalu Iqtarih Shai’an Najid Laka Tabkha-hu. Qulto Itbakhu Li Jubbatan wa Qamisa, i.e. they said what would you desire us to cook for you. I said, 'Cook for me a long coat and a shirt.' (close)

b. 34:16-17. (close)

1913. Commentary:

The "city" referred to in this verse is Mecca. It warns Meccans of the great punishment which will befall them if they do not accept the Holy Prophet and do not give up their iniquitous ways. The sanctity of Mecca would not save them from the impending punishment. They are also told that they are leading a life of plenty and security, but the time is fast approaching when they will be visited with a terrible famine or, to quote a prayer of the Holy Prophet, with "years of famine like the famine of the days of Joseph", and instead of security they will taste the horrors of war. Both these calamities befell the Meccans after the Hijrah. They were smitten with constant fear. Fear is the inevitable result of war and they became involved in continuous fighting. And such a dreadful famine overtook Mecca that Abu Sufyan, the archenemy of Islam, came to Medina to beg the Prophet to pray to God that He might have mercy on them and save them from the famine. The words, which clothed it like a garment, mean that God afflicted Mecca with fear and hunger to such an extent that these calamities altogether covered it and stuck to it like a garment. Marks of fear and hunger became clearly visible on the faces of Meccans. Famine made them lean and thin and continuous fear overwhelmed them and completely unnerved them. (close)

1914. Commentary:

The verse further makes it clear that the parable of the previous verse applied to the Meccans who made themselves deserving of Divinepunishment because they rejected the Prophet who was from among them and whom they knew to be truthful, sincere and honest. (close)