Al Islam

2829. A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi. (close)

3903. Commentary:

Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی. (close)

b. 32:17. (close)

a. 32:17. (close)

3904. Important Words:

یھجعون (they used to sleep) is derived from ھجع which means, he slept or slept in the night. ھجوع is sleeping at night and ھجودis sleeping in the day time, or remaining awake (Lane & Aqrab). See also 17:80 and 73:7. (close)

c. 3:18. (close)

b. 3:18. (close)

d. 70:25, 26. (close)

2830. In the wealth of a rich Muslim, according to Islam, those who can express their needs, as also those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. So when he satisfies the need of a poor brother, he, in fact, does him no favour but only discharges the obligation he owes to him and returns to him what was his due. The word, al-Mahrum, not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, do not ask for alms (2:274), but also dumb animals. The word has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmity or some other similar cause. (close)

c. 70:25-26, (close)

3905. Commentary:

In the wealth of a rich Muslim, according to Islam, those who can express their needs also, as those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. Elsewhere the Quran says: "And give the relatives their rightful share in your property and to the poor and the needy" (17:26). So when a Muslim meets the needs of a poor brother, he does him no special favour but only discharges the obligation he owes to him and returns to him what was his due.

The word المحروم (those who cannot express their needs) not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, are prevented from asking (2:274), but also dumb animals. The word, therefore, has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmityor some other similar cause.

رزق (sustenance) signifies both physical as well as spiritual sustenance. The words "that which you are promised" may signify promises of triumph and prosperity to believers and warnings to disbelievers. (close)

e. 40:14; 45:6. (close)

2831. Promises of triumph and prosperity to believers and warnings to disbelievers. (close)

d. 40:14; 45:6. (close)

3906. Commentary:

Wonderful indeed is the creation of the universe. But much more wonderful is the creation of man, its centre and apex. There are signs in the creation of the physical universe and in that of man—the universe in miniature—to show that truth triumphs and prevails in the long run and falsehood suffers defeat and discomfiture. (close)

2832. The fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as it is true 'that you speak.' Or, the verse may mean that the Qur’an is as undoubtedly God’s own revealed Word as 'you speak.' (close)

3907. Commentary:

The verse means that the fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as "you speak". Or the verse may mean that the Quran is as undoubtedly God’s own revealed Word as "you speak." (close)

a. 11:70, 71; 15:52. (close)

a. 11:70; 15:52. (close)

3908. Commentary:

In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.

There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal. (close)

b. 11:70. (close)

2833. See 11:70, 71. (close)

a. 11:70; 15:53. (close)

b. 11:71. (close)