Al Islam

c. 10:27, 28; 39:61; 80:39-43. (close)

455. The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black. (close)

a. 10:27, 28; 39:61; 80:39-43. (close)

393. Important Words:

تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).

تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).

Commentary:

The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.

The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief. (close)

a. 10:27. (close)

b. 10:27. (close)

456. The expression Bil-Haqq (lit. 'with truth' and translated as, comprising the truth) signifies, firstly, that these Signs or words of God are full of truth; secondly, they have come as a matter of right, i.e. you had a right to receive them; thirdly, this was the proper time for their revelation. See also 364. (close)

394. Important Words:

The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.

The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them. (close)

b. 3:130, 190; 4:132; 57:11. (close)

a. 3:130, 190; 4:132; 57:11. (close)

395. Commentary:

As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet. (close)

c. 2:144. (close)

d. 3:105, 115; 7:158; 9:71; 31:18. (close)

457. The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions. (close)

b. 2:144. (close)

c. 3:105, 115; 7:158; 9:71; 31:18. (close)

396. Commentary:

The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).

The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.

The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.

It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence. (close)

a. 59:13. (close)

a. 59:13. (close)

397. Commentary:

The words, they cannot harm you save a slight hurt, signify that Jews, in spite of their great enmity to Islam, will not be able to do Muslims more than a slight injury, and this is what actually happened.

The words, they shall show you their backs, contain a prophecy which met with its fulfilment three times by the defeat at Medina of the hostile Jewish tribes who made common cause with the Arab tribes. They were guilty of treachery and met with the punishment they deserved.

The words are equally applicable to the enemies of Islam in general. Preaching of the Divine Message can bring upon Muslims only temporary trouble. If they persevere in preaching with sincerity and patience, they are sure to come out successful in their endeavour. On the other hand, if the enemies of Islam take up arms against Muslims for their preaching of Islam, God will help the latter against their enemies and grant them victory. (close)

b. 2:62, 91; 5:61; 7:168. (close)

458. The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry. (close)

c. 2:62, 92; 3:22. (close)

b. 2:62, 67; 5:61; 7:168. (close)

c. 2:62, 92; 3:22. (close)

398. Important Words:

حبل (protection). See 3:104.

المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).

Commentary:

This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.

The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.

The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.

The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.

The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet. (close)

a. 4:163. (close)

459. The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam. (close)

a. 4:163. (close)

399. Important Words:

امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.

Commentary:

The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her. (close)

b. 3:105, 111; 9:71. (close)

c. 21:91; 23:62; 35:33. (close)

a. 3:105, 111; 9:71. (close)

b. 21:91; 23:62; 35:33. (close)

d. 28:85; 99:8. (close)

460. Islam is not a national or tribal religion. Whoever joins it, no matter what community or creed he comes from, receives the same reward as any other follower of the Faith, provided, of course, he acts righteously. No prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other person, after embracing Islam is on par with an Arab Muslim. (close)

c. 28:85; 99:8. (close)

400. Commentary:

The verse shows that Islam is not a national or tribal religion, but that whoever joins it, no matter from what nation or creed he comes, will receive the same reward as any other follower of the Faith, provided, of course, he acts righteously. In Islam, no preferential or prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other man, after embracing Islam, is on a par with an Arab Muslim. (close)