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Intel - Religion - 
Islam - Principles

"In God we trust.
All others we monitor."

• O you who believe, when you rise up for prayer, wash your faces, and your hands up to the elbows,  and wipe your heads, and (wash) your feet up to the ankles...And...if you cannot find water...betake yourselves to pure earth and wipe your faces and your hands therewith. Allah desirus not to place a burden on you, but He wishes to purify you, and that He may complete His favour on you, so that you may give thanks. (Sura 5:6).

• Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it. Knowest thou not that Allah is Possessor of power over all things? (Sura 2:106).
• Is it not true that the old order in nature gives place to a new one, the inferior to the better? It was therefore quite natural that the Mosaic law, which was in the main given for a particular people in a particular age, and suited only their requirements, should give place to a new and universal law, the law of Islam. The old law had been partly forgotten, and what remained was now abrogated to give place to one better and in certain matters one like it. It will thus be seen that the reference here is to the abrogation of the Jewish law, the statement being really an answer to the objection of the Jews. That some of the Quranic verses were abrogated by others, though generally accepted doctrine, is due to a misconception of the words of this verse. The word ayat occurring here has been wrongly understood to mean a verse of the Qur'an...The interpretation adopted by the commentators generally is not based on any saying of the Prophet; it is their own opinion. Nor is there a single report traceable to the Prophet that such and such a verse was abrogated...But there is not a single hadith of the Prophet speaking of abrogation. Another consideration which shows the erroneousness of the doctrine that any verse of the Qur'an was abrogated by another is the hopeless disagreement of the upholders of this view. In the first place there is no agreement as to the number of the verses which are alleged to have been abrogated; while some accept no more than five verses to be abrogated; others carry the number to hundreds. This shows that the view is based simply on conjecture. (Qur'an translated by Maulana Muhammad Ali, footnote 152)

• And when We said to the angels, Be submissive to Adam, they submitted, but Iblis (did not). He refused and was proud, and he was one of the disbelievers. (Sura 2:34)
• What is the significance of the angels being submissive to Adam? In the first place, it must be remembered that Adam throughout this section stands for man generally; so submission is not limited to one particular man; it is to man generally. Secondly, it has already been shown that man has a superiority over the angels on account of his great gift of knowledge of things, the angels being the controlling powers of the forces of nature and exercise control over them; in other words, the angels submitted to him. (Qur'an translated by Maulana Muhammad Ali, footnote 34a, p. 20)

• And when We said to the angels, Be submissive to Adam, they submitted, but Iblis (did not). He refused and was proud, and he was one of the disbelievers. (Sura 2:34)

• They said: Our Lord, we have wronged ourselves; and if Thou forgive us not, and have (not) mercy on us, we shall surely be of the losers. (Sura 7:23)
• Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful. (Sura 2:37)
• The Arabic word "taubah" (repentence) gives us in fact the philosophy of repentance. "Taba" originally means "he returned", and hence the primary meaning of "taba il-Allahi" is "he returned to Allah". Thus "taubah" implies a perfect change in the course of one's life, and this is repentance according to the Holy Qur'an. It is not an utterance of certain words, but an actual change for the better. The same word "taba" is used to express the Divine act of the acceptance of repentance, with reference again to the original meaning of the word, because in this case the Divine Being deals with man mercifully. (Qur'an translated by Maulana Muhammad Ali, footnote 37a, p. 22)

• And when We said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous (food) wherever you wish, and approach not this tree, lest you be of the unjust. But the devil made them slip from it, and caused them to depart from the state in which they were. And We said: Go forth, some of you are the enemies of others. And there is for you in the earth an abode and a provision for a time. (Sura 2:35-36)

• And those who accuse their wives and have no witnesses except themselves, let one of them testify four times, bearing Allah to witness, that he is of those who speak the truth. And the fifth time that the curse of Allah be on him, if he is of those who lie. And it shall avert the chastisement from her, if she testify four times, bearing Allah to witness, that he is of those who lie. And the fifth (time) that the wrath of Allah to be on her, if he is of those who speak the truth. (Sura 24:6-9)

• The ordinance relates to the case of husbands who accuse their wives of adultery and have no evidence; see a case reported in Bukhari 68:30. In such a case divorce is effected, the husband not being punishable for the accusation, though he cannot produce witnesses, and the wife not being punishable for adultery, if she denies the charge in the manner stated. Compare to Numbers 5:11-31. The same procedure would be adopted in a reverse case. (Qur'an translated by Maulana Muhammad Ali, footnote 1739)

• And certainly We created man, and We know what his mind suggests to him - and We are nearer to him than his life-vein. (Sura 50:16)

• And He is the Forgiving, the Loving, Lord of the Throne of Power, the Glorious. (Sura 85:14-15)
• And ask forgiveness of your Lord, then turn to Him. Surely my Lord is Merciful, Loving-kind. (Sura 11:90)

• ...Surely Allah loves those who turn much (to Him), and He loves those who purify themselves. (Sura 2:222)
• ...And Allah loves those who purify themselves. (Sura 9:108)

• And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful. (Sura 42:23)

• Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him). (Sura 42:13)

• O you who believe, respond to Allah and His Messenger, when he calls you to that which gives you life. And know that Allah comes in between a man and his heart, and that to Him you will be gathered. (Sura 8:24)

• Seest thou not that Allah knows whatever is in the heavens and whatever is in the earth? There is no secret counsel between three but He is the fourth of them, nor between five but He is the sixth of them, nor between less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of Resurrection. Surely Allah is Knower of all things. (Sura 58:7)

• And who is better in religion than he who submits himself entirely to Allah while doing good (to others) and follows the faith of Abraham, the upright one? And Allah took Abraham for a friend. (Sura 4:125)

• And when Allah will say: O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah? He will say: Glory be to Thee! it was not for me to say what I had no right to (say). If I had said it, Thou wouldst indeed have known it. Thou knowest what is in my mind, and I know not what is in Thy mind. Surely Thou are the great Knower of the unseen. I said to them naught save as Thou didst command me: Serve Allah, my Lord and your Lord; and I was a witness of them so long as I was among them, but when Thou didst cause me to die Thou wast the Watcher over them. And Thou are Witness of all things. (Sura 5:116-117)

• Or, Who answers the distressed one when he calls upon Him and removes the evil, and will make you successors in the earth? Is there a god with Allah? Little is it that you mind! (Sura 27:62)

• And every one of them will come to Him on the day of Resurrection, alone. Those who believe and do good deeds, for them the Beneficent will surely bring about love. (Sura 19:96)
• Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice. (Sura 60:8)
• ...Surely Allah loves the doers of good. (Sura 2:195)
• ...Surely Allah loves the equitable. (Sura 49:9).

• ...Surely Allah loves those who keep their duty. (Sura 9:4)
• ...Surely Allah loves those who keep their duty. (Sura 9:7)
• ...And Allah loves the doers of good. (Sura 5:93)
• ...Surely Allah loves those who do good (to others). (Sura 5:13)
• ...And Allah loves the doers of good (to others). (Sura 3:133)
• So Allah gave them the reward of the world and a good reward of the Hereafter. And Allah loves the doers of good (to others). (Sura 3:147)

• ...Surely Allah loves those who trust (in Him). (Sura 3:158)

• On that day men will come forth in sundry bodies that they may be shown their works. So he who does an atom's weight of good will see it. And he who does an atom's weight of evil will see it. (Sura 99:6-8)
• Note that the words here are he who does, and thus include both the Muslim and the non-Muslim. Even a non-Muslim who does an atom's weight of good will have its reward , and a Muslim who does an atom's weight of evil will be requited for it. (Qur'an translated by Maulana Muhammad Ali, footnote 2786a)

• And We will set up a just balance on the day of Resurrection, so no soul will be wronged in the least. And if there be the weight of a grain of mustard seed, We will bring it. And Sufficient are We to take account. (Sura 21:47)

• ...And whoever of you turns back from his religion, then he dies while an unbeliever - these it is whoso works go for nothing in this world and the Hereafter. And they are companions of the Fire: therein they will abide. (Sura 2:217)

• The persons spoken of in this passage are the apostates. A worng impression exists among non-Muslims, and among many Muslims as well, that the Holy Qur'an requires those who apostize from Islam to be put to death. This is not true...What is stated here is that the opponents of Islam exerted themselves to their utmost to turn back the Muslims from their faith by their cruel persecutions, and therefore if a Muslim actually went back to unbelief he would be a loser in this life as well as in the next, because the desertion of Islam would not only deprive him of the spiritual advantages which he could obtain by remaining a Muslim, but also of the physical advantages which must accrue to the Muslims through the ultimate triumph of Islam. Neither here nor anywhere else in the Holy Qur'an is there even a hint at the infliction of capital or any other punishment on the apostate. (Qur'an translated by Maulana Muhammad Ali, footnote 217b, p. 96)

• Then as for him whose measure (of good deeds) is heavy, he will live a pleasant life. And as for him whose measure (of good deeds) is light, the abyss is a mother to him. (Sura 101:6-9)
• And the judging on that day will be just; so as for those whoso good deeds are heavy, they are the successful. And as for those whose good deeds are light, those are they who ruined their souls because they disbelieved in Our messages. (Sura 7:8-9)

• Then those whose good deeds are heavy, those are the successful. And those whose good deeds are light, those are they who have lost their souls, abiding in hell. (Sura 23:12-103)

• And We will set up a just balance on the day of Resurrection, so no soul will be wronged in the least. And if there be the weight of a grain of mustard seed, We will bring it. And Sufficient are We to take account. (Sura 21:47)

• Do not the unbelievers see that the heavens and the earth were joined together (as one unit of creation), before We clove them asunder? (Sura 21:30) The evolution of the ordered worlds as we see them is hinted at. As man's intellectual gaze over the physical world expands, he sees more and more how unity is the dominating note in God's wonderful universe. Taking the solar system alone, we know that the maximum intensity of sun spots corresponds with the maximum intensity of magnetic storms on this earth. The universal law of gravitation seems to bind all mass together. Physical facts point to the throwing off of planets from vast quantities of diffused nebular matter, of which the central condensed core is a sun. (Qur'an translated by Abdullah Yusuf Ali, footnote 2690)

• O mankind, surely we have created you from a male and a female and made you tribes and families that you may know each other. Surely the noblest of you with Allah is the most dutiful of you. Surely Allah is Knowing, Aware. (Sura 49:13)
• The principle of the brotherhood of man laid down here is on the broadest basis. The address here (Sura 49:13)  is not to believers, as in the two previous verses, but to men in general, who are told that they are all, as it were, members of one family, and their divisions into nations, tribes and families should not lead to estrangement from, but to a better knowledge of, each other.

• Superiority of one over another in this vast brotherhood does not depend on nationality, wealth, or rank, but on the careful observance of duty, or moral greatness. (Qur'an translated by Maulana Muhammad Ali, footnote 2331)

• Nay, but you honour not the orphan, nor do you  urge one another to feed the poor, and you devour the heritage, devouring all, and you love wealth with exceeding love. Nay, when the earth is made to crumble to pieces, and thy Lord comes with the angels, ranks on ranks; and hell is made to appear that day. On that day man will be mindful, and of what use will being mindful be then? (Sura 89:17-23)
• Vv. 17 and 18, as also the 19th, show how the Prophet felt for the orphans, the poor and the weak, so much that he warns his powerful and wealthy opponents that their indifference to the orphans and the poor and their injustice to the weak will bring down upon them the Divine judgment, which will shatter their power. As he was in the beginning so he remained to the end, a true well-wisher of the weak and the oppressed. And when he became the head of a State, he provided for the orphans and the poor out of the public funds, thus forestalling the Poor Laws and Old Age pensions by thirteen centuries; see 9:60 (Qur'an translated by Maulana Muhammad Ali, footnote 2727)
• And when We made a covenant with the Children of Israel: You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and poor the poor-rate. (Sura 2:83)

• The righteous...give food out of love for Him, to the poor and the orphan and the captive. (Qur'an 76:5,8)
• Or to feed in a day of hunger an orphan nearly related, or the poor man lying in the dusty Then he is of those who believe and exhort one another to patience, and exhort another to mercy. These are the people of the right hand. (Sura 90:14-18)
• And when it is said to them: Spend out of that which Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error. (Sura 36:47)
• Surely he believed not in Allah, the Great, nor did he urge the feeding of the poor. Therefore he has not here this day a true friend, nor any food except refuse, which none but the wrongdoers eat. (Sura 69:33-37)
• Hast thou seen him who belies religion? That is the one who is rough to the orphan, and urges not the feeding of the needy. (Sura 107:1-3)
• A kind word with forgiveness is better than charity followed by injury. (Sura 2:263)
• And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words. (Sura 4:8)

• THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof." (Sura 2:215)

• There is no compulsion in religion - the right way is indeed clearly distinct from error. So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing. (Sura 2:256)
• To all nonsense which is being talked about the Prophet offering Islam or the sword as alternatives to the pagan Arabs, this verse is a sufficient answer.
• Being assured of success, the Muslims are told that when they hold the power in their hand their guiding principle should be that there is no compulsion in the matter of religion. The presumption that this passage was directed to the early converts and that it was abrogated later is utterly baseless. (Qur'an translated by Maulana Muhammad Ali, footnote 342)
• Their guidance is not thy duty, but Allah guides whom He pleases. (Sura 2:272)
• "Say (O Muhammad): It is not in my power to cause you harm or to bring you to the right path". (Sura 72:21)
• And if they reject thee, say: My work is for me and your work for you. You are clear of what I do and I am clear of what you do. (Sura 10:41)
• And say: The Truth is from your Lord; so let him who please disbelieve. (Sura 18:29)
• And it is not for any soul to believe except by Allah's permission. (Sura 10:100)
• For you is your recompense and for me my recompense. (Sura 109:6)
• And they give food, out of live for Him, to the poor and the orphan and the captive. We feed you, for Allah's pleasure only - We desire from you neither reward nor thanks. (Sura 76:8-9)

• Those who think that these words indicate that the Holy Prophet had despaired of the disbelievers are mistaken. Not for a single moment did he cease to invite the disbelievers to accept Islam and to forsake the worship of idols. (Qur'an translated by Maulana Muhammad Ali, footnote 2810)
• And obey Allah and obey the Messenger; but if you turn away, the duty of Our Messenger is only to deliver (the message) clearly. (Sura 64:12)
• Surely this Qur'an declares to the Children of Israel most of that wherein they differ. And surely it is a guidance and a mercy for the believers. Truly thy Lord will judge between them by His judgment, and He is the Mighty, the Knowing. So rely on Allah. Surely thou are on the plain truth. Certainly thou canst not make the dead hear the call, nor canst thou make the deaf to hear, when they go back retreating. Nor canst thou lead the blind out of their error. Thou canst make none to hear except those who believe in Our messages, so they submit. (Sura 27:76-82)
• This verse is a clear testimony to what is meant by the Prophet's raising the dead; for here we are told that, if the dead go back retreating, the Prophet cannot make them hear. Evidently this verse and the opening words of the following verse speak of the reprobate who shut their eyes and close their ears to all truth. (Qur'an translated by Maulana Muhammad Ali, footnote 1862)

• Whatever is in the heavens and whatever is in the earth glorifies Allah. His is the kingdom, and His is the praise; and He is Possessor of power over all things. (Sura 64:1)

• Surely there came over man a time when he was nothing that could be mentioned. Surely We have created man from sperm mixed with ovum, to try him, so We have made him hearing, seeing. (Sura 76:1-2)

• And when the one buried alive is asked for what sin she was killed...every soul shall know what it has prepared. (Sura 81:8-9,14)
• The reference here is to the burying alive of daughters, a practice common among the pre-Islamic Arabs who, either for fear of hunger or disgrace, buried alive their female children. (Qur'an translated by Maulana Muhammad Ali, footnote 9a, p. 1184)
• And when the birth of a daughter is announced to one of them, his face becomes black and he is full of wrath. He hides himself from the people because of the evil of what is announced to him. Shall he keep it with disgrace or bury it (alive) in the dustt? Now surely evil is what they judge! (Sura 16:59)
• The allusion is to the barbarous custom of burying daughters alive, which was prevalent among the Arabs, especially among their chiefs. Its abolition was one of the numerous blessings of Islam. (Qur'an translated by Maulana Muhammad Ali, footnote 59a, p. 545)

• And kill not your children for fear of poverty - We provide for them and for you. Surely the killing of them is a great wrong. (Sura 17:31)
• According to R, killing of children here means "not giving them proper education; ignorance, or intellectual death, being treated as death. The word "aulad" (children) includes both males and females, and this explanation is therefore more reasonable. (Qur'an translated by Maulana Muhammad Ali, footnote 31a, p. 569) [NOTE: The reference to "R" means the Al-Mufradat fi Gharib al Quran (Dictionary of the Quran), by Shaikh Abu-l-Qasim Al-Husain al-Raghib al-Isfahani]

• Say: He, Allah, is One. Allah is He on Whom all depend. He begets not, nor is He begotten; and none is like Him. (Sura 112:1-4). ...Thus four kinds of shirk are rejected here, a belief in the plurality of gods, a belief that other things possess the perfect attributes of the Divine Being, a belief that God is either a father or a son, and a belief that others can do what is ascribable only to God. (Qur'an translated by Maulana Muhammad Ali, footnote 2817)

• Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and in the Hereafter, and for them is a grievous chastisement. (Sura 24:23)
• This refers to those who continue to spread evil reports concerning chaste women, the gossip-mongers in every society. (Qur'an translated by Maulana Muhammad Ali, footnote 23A on page 702)

• Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray. And no bearer of a burden can bear the burden of another. (Sura 17:15).
• This verse strikes at the root of the (Christian) doctrine of atonement. The burden of the sins of one man cannot be taken away by another, for, as already stated, the effect of each man's actions clings to himself. (Qur'an translated by Maulana Muhammad Ali, footnote 1418)
• ...Neither are thou accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst drive them away and thus be of the wrongdoers. (Sura 6:52)
• ...Before the Great Master the differences of rank, wealth and colour sink into insignificance, and therefore before Allah's Messenger, as before Allah Himself, they must all stand upon one level. Everyone is answerable for what he does is the golden principle preached by Islam. (Qur'an translated by Maulana Muhammad Ali, footnote 52a, p. 296)
• ...And no soul earns (evil) but against itself. Nor does a bearer of burden bear another's burden. Thus to your Lord is your return, so He will inform you of that in which you differed. (Sura 6:164)
• And no burdened soul can bear another's burden. And if one weighed down by a burden calls another to carry his load, naught of it will be carried, even though he be near of kin. Thou warnest only those who fear their Lord in secret and keep up prayer. And whoever purifies himself, purifies himself only for his own good. And to Allah is the eventual coming. (Sura 35:18)
• ...And no bearer of a burden will bear another's burden. Then to your Lord is your return, then will He inform you of what you did. Surely He is Knower of what is in the breasts. (Sura 39:7)

• On the day when every soul will find present that which it has done of good; and that which it has done of evil - it will wish that between it and that (evil) there were a long distance. And Allah cautions you against His retribution. And Allah is Compassionate to the servants. (Sura 3:30)
• And whoever commits a sin, commits it only against himself. And Allah is ever Knowing, Wise. (Sura 4:111)
• And if they reject thee, say: My work is for me and your work for you. You are clear of what I do and I am clear of what you do. (Sura 10:41)
• And those who disbelieve say to those who believe: Follow our path and we will bear your wrongs. And they can never bear aught of their wrongs. Surely they are liars. And they will certainly bear their own burdens, and other burdens; and they will certainly be questioned on the day of Resurrection as to what they forged. (Sura 29:12-13)
• And those who believe and whose offspring follow them in faith - We unite them with their off-spring and We shall deprive them naught of their work. Every man is pledged for what he does. (Sura 52:21)
• That no bearer of burden bears another's burden. And that man can have nothing but what he strives for: And that his striving will soon be seen. Then he will be rewarded for it with the fullest reward. (Sura 53:38-41)

• He it is Who made the earth subservient to you, so go about in the spacious sides thereof, and eat of His sustenance. And to Him is the rising (after death). (Surah 67: 15)

• The principle laid down here (Sura 5:2) as to uprightness of conduct in dealing even with those whom one hates is laudable, and the international code of modern world stands sorely in need of such a principle of uprightness.

• Requiring equal treatment for all nations - for those whom we hate and for those whom we love - Islam alone can serve as an international law. (Qur'an translated by Maulana Muhammad Ali, footnote 660)

• O mankind, surely we have created you from a male and a female and made you tribes and families that you may know each other. Surely the noblest of you with Allah is the most dutiful of you. Surely Allah is Knowing, Aware. (Sura 49:13)
• The principle of the brotherhood of man laid down here is on the broadest basis. The address here (Sura 49:13)  is not to believers, as in the two previous verses, but to men in general, who are told that they are all, as it were, members of one family, and their divisions into nations, tribes and families should not lead to estrangement from, but to a better knowledge of, each other.
• O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same kind, and spread from these two many men and women. And keep your duty to Allah, by Whom you demand one another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you. (Sura 4:1)
• He created you from a single being, then made its mate of the same kind...He creates you in the wombs of your mothers - creation after creation - in triple darkness. (Sura 39:6)
• Whoever does good, whether male or female, and is a believer, We Shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did. (Sura 16:96-97)
• The Qur'an here affords another reply to the ignorant statement made in certain quarters that according to Islam women have no soul. The promise is twofold: The doers of good, both men and women, are made to lead a good life in this world and will have a reward in the Hereafter. (Qur'an translated by Maulana Muhammad Ali, footnote 1397)

• Superiority of one over another in this vast brotherhood does not depend on nationality, wealth, or rank, but on the careful observance of duty, or moral greatness. (Qur'an translated by Maulana Muhammad Ali, footnote 2331)
• And whoever does good deeds, whether male or  female, and he (or she) is a believer - these will enter the Garden, and they will not be dealt with a whit unjustly. (Sura 4:124)
• ...I will not suffer the work of any worker among you to be lost whether male or female, the one of you being from the other.... (Sura 3:194)
• Whoever does evil, he is requited only with the like of it; and whoever does good, whether male or female, and he is a believer, these shall enter the Garden, to be given therein sustenance without measure. (Sura 40:40)
• So their Lord accepted their prayer, (saying): I will not suffer the work of any worker among you to be lost whether male or female, the one of you being from the other...I shall truly remove their evil and make them enter Gardens wherein flow rivers - a reward from Allah. And with Allah is the best reward. (Sura 3:195)
• Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah much and the women who remember - Allah has prepared for them forgiveness and a mighty reward. (Sura 33:35)
• This verse repeats ten times that women can attain every good quality to which men can have access and settles it conclusively that according to the Qur'an women stand on the same spiritual level as men. (Qur'an translated by Maulana Muhammad Ali, footnote 1939b)

• O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil. (Sura 2:183)

• Before Islam, fasting meant the suffering of some privation in times of mourning and sorrow; in Islam, it becomes an institution for the improvement of the moral and spiritual condition of man. This is plainly stated in the concluding words, "so that you may guard against evil." The object is that man may learn how he can shun evil, and hence fasting in Islam does not mean simply abstaining from food, but from every kind of evil. (Qur'an translated by Maulana Muhammad Ali, footnote 225)

• And they give food, out of live for Him, to the poor and the orphan and the captive. We feed you, for Allah's pleasure only - We desire from you neither reward nor thanks. (Sura 76:8-9)
• And when it is said to them: Spend out of that which Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error. (Sura 36:47)
• Nay, but you honour not the orphan, nor do you  urge one another to feed the poor, and you devour the heritage, devouring all, and you love wealth with exceeding love. Nay, when the earth is made to crumble to pieces, and thy Lord comes with the angels, ranks on ranks; and hell is made to appear that day. On that day man will be mindful, and of what use will being mindful be then? (Sura 89:17-23)
• A kind word with forgiveness is better than charity followed by injury. (Sura 2:263)
• And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words. (Sura 4:8)

• Or to feed in a day of hunger an orphan nearly related, or the poor man lying in the dusty Then he is of those who believe and exhort one another to patience, and exhort another to mercy. These are the people of the right hand. (Sura 90:14-18)
• Surely he believed not in Allah, the Great, nor did he urge the feeding of the poor. Therefore he has not here this day a true friend, nor any food except refuse, which none but the wrongdoers eat. (Sura 69:33-37)
• Hast thou seen him who belies religion? That is the one who is rough to the orphan, and urges not the feeding of the needy. (Sura 107:1-3)
• And when We made a covenant with the Children of Israel: You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and poor the poor-rate. (Sura 2:83)
• And in their wealth there was a due share for the beggar and for one who is denied (good). (Sura 51:19)
• Note that the poor are here spoken of as having a share of the wealth of the rich. The State is bound to take that share and make it over to the poor. But it is only a share, not the whole. (Qur'an translated by Maulana Muhammad Ali, footnote 19a, p. 1017))

• They ask thee about fighting in the sacred month. Say: Fighting is a grave (offence). And hindering (men) from Allah's way and denying Him and the Sacred Mosque and turning its people out of it, are still graver with Allah; and persecution is graver than slaughter. (Sura 2:217)

• Say: If you love Allah, follow me: Allah will love you, and grant you protection from your sins. And Allah is Forgiving, Merciful. (Sura 3:30)
• He will forgive you some of your sins and grant you respite to an appointed term. Surely the term of Allah, when it comes, is not postponed. Did you but know! (Sura 71:4)
• So I have said: Ask forgiveness of your Lord; surely He is over Forgiving. (Sura 71:10)
• And if you pardon and forbear and forgive, surely Allah is Forgiving, Merciful. (Sura 64:14)
• Except him who repents and believes and does good deeds; for such Allah changes their evil deeds to good ones. And Allah is ever Forgiving, Merciful. (Sura 25:70)
• So these, it may be that Allah will pardon them. And Allah is ever Pardoning, Forgiving. (Sura 4:99)
• ...And surely Allah is Pardoning, Forgiving. (Sura 58:2)

• Say: O My servants who have been prodigal regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether. He is indeed the Forgiving, the Merciful. (Sura 39:53)
• Stress is laid on the mercy and love of Allah in all religions, but these great divine attributes find their true and final expression in Islam. No religion gives the solace and comfort which we find in this verse. It discloses the all-comprehensive mercy of Allah, before which the sins of men become quite insignificant. (Qur'an translated by Maulana Muhammad Ali, footnote 2169)
• And ask forgiveness of your Lord, then turn to Him. Surely my Lord is Merciful, Loving-kind. (Sura 11:90)
• ...Surely Allah is ever Pardoning, Forgiving. (Sura 4:43)
• If you do good openly or keep it secret or pardon an evil, Allah surely is ever Pardoning, Powerful. (Sura 4:149)
• If you pardon the evil which anyone has done to you, Allah will pardon your evils, and grant you even good reward; He is not only Pardoning, but also Powerful to grant good reward. (Qur'an translated by Maulana Muhammad Ali, footnote 642a)

• We have truly shown him the way; he may be thankful or unthankful. (Qur'an 76:3)
• The right way is shown clearly; it is for man himself to walk in it and thus be thankful, or away from it and thus be unthankful. Or the meaning may be "he may accept or reject." (Qur'an translated by Maulana Muhammad Ali, footnote 2624)

• And say: The Truth is from your Lord; so let him who please believe, and let him who please disbelieve. (Qur'an 18:29)
• Faith in all prophets
• No compulsion in religion
• No punishment for apostasy
• Previous scriptures recognized

• Let not the believers take the disbelievers for friends rather than believers. And whoever does this has no connection with Allah - except that you guard yourselves against them, guarding carefully. And Allah cautions you against retribution. And to Allah is the eventual coming. (Sura 3:27)
• The Muslims, being in a state of war with the disbelievers, were  forbidden to look to their enemies to guard their interests or for help of any kind. The clear statement made in 60:8,9 settles the point beyond all doubt: "Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly....Allah forbids you only respecting those who fight you for your religion and drive you forth from your homes and help (others) in your expulsion, that you make friends with them." (Qur'an translated by Maulana Muhammad Ali, footnote 407)
• Allah forbids you not respecting those who fight you not for your religion, nor drive you forth from your homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice. Allah forbids you only respecting those who fight you for religion, and drive you forth from your homes and help (others) in your expulsion, that you make friends of them; and whoever makes friends of them, these are the wrongdoers. (Sura 60:8-9)
• This verse and the one that follows, revealed as they were at a time when the relations between the Muslims and the disbelievers were most strained on account of the existence of a continual state of war between the two parties, settle conclusively that friendly relations between Muslims and non-Muslims, as such, are not prohibited. It is in the light of these verses that all the verses forbidding friendly relations with the disbelievers should be read, because here the true principle is revealed in unmistakable language, allowing friendly relations with one class of disbelievers and prohibiting such relations with those of another class. (Qur'an translated by Maulana Muhammad Ali, footnote 2488)

• O you who believe, take not the Jews and the Christians for friends. They are friends of each other. And whoever amongst you takes them for friends he is indeed one of them, Surely Allah guides not the unjust people. (Sura 5:51)
• The Muslims are warned that they should not expect help or friendship from any party of them, whether Jews, Christians, or idolaters. It would have been weakness of faith in the ultimate triumph of Islam if, from fear of a powerful enemy, they had sought help and friendship here and there among a hostile people, as the next verse shows. When two nations are at war, an individual of one nation having friendly relations with the enemy nation is treated as an enemy; that is exactly what the Qur'an says here. (Qur'an translated by Maulana Muhammad Ali, footnote 706)

• And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful.  (Sura 42:23)
• And He answers those who believe and do good deeds, and gives them more out of His grace. (Sura 42:26)

• The day when He will gather you for the day of Gathering, that is the day of the Manifestation of losses. And whoever believes in Allah and does good, He will remove from him his evil and cause him to enter Gardens wherein rivers flow, to abide therein forever. That is the great achievement.  (Sura 64:9)
• Note that he who acts righteously will have his evil removed, because a change comes over his life. There is no doubt that, when a complete transformation takes place in the life of a man, the consequences of the evil which he might have previously wrought are wiped out. (Qur'an translated by Maulana Muhammad Ali, footnote 2510)

• What is the matter with you that you hope not for greatness from Allah?  (Sura 71:13)
• This is the Prophet's address to an evil generation. They are told that they can rise to greatness by giving up their evil ways. (Qur'an translated by Maulana Muhammad Ali, footnote 2572)

• The day when wealth will not avail, nor sons, save him who comes to Allah with a sound heart. (Sura 26:88-89)
• So their Lord accepted their prayer, (saying): I will not suffer the work of any worker among you to be lost whether male or female, the one of you being from the other...I shall truly remove their evil and make them enter Gardens wherein flow rivers - a reward from Allah. And with Allah is the best reward. (Sura 3:195)

• Their light will gleam before them and on their right hands - they will say: Our Lord, make perfect for us our light and grant us protection; surely Thou art Possessor of power over all things. (Sura 66:8)
• Hence it is also that those who have wasted their opportunity in this life shall, under the inevitable law which makes every man taste of what he has done, be subjected to a course of treatment for the spiritual diseases which they have brought about with their own hands, and when the effect of the poison which vitiated their system has been nullified and they are fit to start on the onward journey to the great goal, they will no longer be in hell. (Qur'an translated by Maulana Muhammad Ali, footnote 2521)

• This limitation on the duration of abiding in hell - except as thy Lord please - is given twice in the Holy Qur'an, here and in (Sura 6:129), and it shows clearly that the punishment of hell is not everlasting. A comparison with the verse that follows makes it clearer. There, too, we have that those in paradise will abide there as long as the heavens and the earth endure, except as thy Lord please, but the statement is immediately followed by another: A gift never to be cut off. This shows that in fact there is no limitation upon the eternity of paradise...it is due to God's pleasure that they are there...Man is ultimately brought to perfection, but this cannot be, unless those in hell are taken out of it and set on the road to spiritual progress, thrown into the river of Life, as a hadith has it...

• There are also a number of sayings in the Kanz al-Ummap: "Surely a day will come over hell when it will be like a field of corn that has dried up after flourishing for a while"; and again: "Surely a day will come over hell when there will not be a single human being left in it"...There is also a saying of 'Umar on record: "Even if the dwellers in hell may be numberless as the sands of the desert, a day will surely come when they will be taken out of it." (Qur'an translated by Maulana Muhammad Ali, footnote 1201)
• So this day no ransom will be accepted from you, nor from those who disbelieved. Your abode is the Fire; it is your patron and evil is the resort. (Sura 57:15)
• The Fire is here called a maula, or a friend or patron, of the disbelievers, thus showing that it is for their good that they will have to undergo the suffering of the fire. In fact, hell is elsewhere also represented to be a place or a state of dross. Those who do not prepare themselves in this life for a life after death, will have to be purified in the next life, so tha they may be fit to make the spiritual progress necessary for a heavenly life. The process of purification, which is in other words hell, is this a necessary stage in the spiritual perfection of those who do not avail themselves of the opportunity granted them in this life. The keenness of the torments of that other life is due to the keener perception of the soul, which is the necessary result of its separation from the earthly vessel. Bliss and torment therefore grow equally keener in that life. (Qur'an translated by Maulana Muhammad Ali, footnote 2451)

• And (that) He may chastise the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has cursed them and prepared hell for them; and evil is the resort. (Sura 48:6)

• "Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands..." (Sura 24:30-31)
• O Prophet, tell thy wives and thy daughters of believers to let down upon their over-garments. This is more proper, so that they may be known, and not be given trouble. And Allah is ever Forgiving, Merciful. (Sura 33:59)

• A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.
• O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And God is Oft-Forgiving, Most Merciful. (Sura 33:59)
• The object was not to restrict the liberty of women, but to protect them from harm and molestatation under the conditions then existing in Medina. In the East and in the West a distinctive public dress of some sort has always been a badge of honour or distinction, both among men and women. This can be traced back on the earliest civilizations. (Qur'an translated by Abdullah Yusuf Ali, footnote 3766)

• So they went on, until, when they met a boy, he slew him. (Moses) said: Hast thou slain an innocent person, not guilty of slaying another? Thou hast indeed done a horrible thing...And as for the boy, his parents were believers and We feared lest he should involve them in wrongdoing and disbelief. (Sura translated by Maulana Muhammad Ali, sura 18: 74 & 80)
• And as for those of your women who are guilty of an indecency, call to witness against them four (witnesses) from among you; so if they bear witness, confine them to the houses until death takes them away or Allah opens a way for them. (Sura translated by Maulana Muhammad Ali, sura 4:15)

• The second instance is that in which there is a real loss to a person, but it is for the good of humanity at large, for life must be sacrificed for the ultimate good of humanity...That the youth himself deserved death is abundantly clear. His inordinacy had now reached an extreme - the circumstances seem to have been  known to Khadir, though not to Moses - when it was feared that his innocent parents would be involved in the trouble which must befall him as a result of his wrongdoing. Note that the word used to indicate the youth's wrongdoing is tughyan, which means exceeding all limits in wrongdoing. (Qur'an translated by Maulana Muhammad Ali, footnotes 1515 & 1516)

• Humility and meekness were taught by every prophet. Even an Ethiopian preached the meekness and humility which was preached by Jesus. [Ethiopian, as in Luqman, see note 1950 - ed]

• (Qur'an translated by Maulana Muhammad Ali, footnote 1954)

• But those who keep their duty to their Lord, for them are high places, above them higher places, built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise. (Sura 39:20)
• ...Our Lord, make perfect for us our light, and grant us protection; surely Thou art Possessor of power over all things. (Sura 66:8)

• This shows that in the Hereafter, and it this life as well, there is an unceasing progress, for the high places to which the righteous attain have places still higher above them. (Qur'an translated by Maulana Muhammad Ali, footnote 2159)

• Both the Jewish and the Christian laws do not compare well with the Islamic law in this respect. In Islam intermarriages with idol-worshippers are totally prohibited (see Sura 2:21), but in the case of a people whose religion is based on a revealed book, in which category almost all the nations of the world, the taking of their women in marriage is expressly allowed.

• ..Indeed, while women belonging to other religions would be happy in a Muslim household, because of the status and rights which Islam confers on woman, Muslim women in an alien household would be in a condition of distress, because they would lose the rights which they enjoy in Muslim society. (Qur'an translated by Maulana Muhammad Ali, footnote 667)

• Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner. Surely thy Lord knows best him who strays from His path, and He knows best those who go aright. (Sura 16:125) Notes: It shows the breadth of mind of the Holy Prophet, more especially when it is remembered that the injunction was given at a time when the Muslims were being most severely persecuted and there was the greatest reason  for adopting a harsh attitude. (Qur'an translated by Maulana Muhammad Ali, footnote 1408)

• Say: We believe in Allah and that which is revealed to us, and that which was revealed to Abraham and Isaac and Jacob and the tribes, and that which was given to Moses and Jesus and to the prophets from their Lord; we make no distinction between any of them, and to Him we submit. (Sura 3:84)

• The presence of a tomb known as the tomb of Nabi (i.e. the prophet), or Isa (i.e. Jesus), or Yuz Asaf, in the Khan Yar street in the capital of Kashmir, lends additional support to this theory. The fact that the chapter deals with the final triumph of prophets and their followers and their deliverance from the hands of their enemies also gives us a clue to the mystery attending the circumstances of the disappearance of Jesus Christ after the even of the Cross...According to a saying of the Holy Prophet, Jesus lived for 120 years.

• This verse tells us that, being delivered from the hands of his enemies, he was given shelter at some other place, and the description of that place as indicated in this verse, along with the fact that Kashmir has a tomb, which every available evidence shows to be the tomb of Jesus himself, leads us to the conclusion that Kashmir is the land referred to in this verse. (Qur'an translated by Maulana Muhammad Ali, footnote 1723)

• She said: My Lord, how can I have a son and man has not ye touched me? He said: Even so; Allah creates what he pleases. When He decrees a matter, He only says to it, Be, and it is. (Sura 3:46)
• The likeness of Jesus with Allah is truly as the likeness of Adam. He created him from dust, then said to him, Be, and he was. (Sura 3:58)

• This verse tells us that, being delivered from the hands of his enemies, he was given shelter at some other place, and the description of that place as indicated in this verse, along with the fact that Kashmir has a tomb, which every available evidence shows to be the tomb of Jesus himself, leads us to the conclusion that Kashmir is the land referred to in this verse. (Qur'an translated by Maulana Muhammad Ali, footnote 1723)

•  But when Jesus perceived disbelief on their part, he said: Who will be my helpers in Allah’s way? The disciples said: We are Allah’s helpers: we believe in Allah, and bear thou witness that we are submitting ones. Our Lord, we believe in that which Thou hast revealed and we follow the messenger, so write us down with those who bear witness. And (the Jews) planned and Allah (also) planned. And Allah is the best of planners. When Allah said: O Jesus, I will cause thee to die and exalt thee in My presence and clear thee of those who disbelieve and make those who follow thee above those who disbelieve to the day of Resurrection. Then to Me is your return, so I shall decide between you concerning that wherein you differ. (Sura 3:51-54)

• The Jews made a plan to put Jesus to death by crucifixion, and Allah made a plan to frustrate their plans; and Allah's plan was successful, i.e. he was saved from death on the cross. (Qur'an translated by Maulana Muhammad Ali, footnote 435)

• ...the Gospels relate an incident showing that Jesus was rude to his mother (Matthew 12:48), and this verse disproves the statement, it being one of the objects of the Qur'an to clear Jesus of all false charges. (Qur'an translated by Maulana Muhammad Ali, footnote 1546)

• when Allah said: O Jesus! I am gathering you and causing you to ascend to Me, and am cleansing you of those who disbelieve and am setting those who follow you above those who disbelieve until the Day of Resurrection. Then to Me you will (all) return, and I shall judge between you as to that in which you used to differ. (Sura 3:54)
• This verse contains four promises relating to Jesus' triumph over his enemies as against their plans, three of which have already been noticed, viz.: (1) his being saved from death on the cross and being made to die a natural death; (2) his being made honorable in the Divine presence, whereas the object of the Jews was to show that he was an accursed person; (3) his being cleared of all false charges. And the fourth promise is that those who follow Jesus shall be made dominant over his rejecters till the day of Judgment. The truth of this fourth prophecy is witnessed to this day in the dominance of the Christians over the Jews. (Qur'an translated by Maulana Muhammad Ali, footnote 439)

• And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such.  (Sura 4:157)
• The Gospels contain clear testimony showing that Jesus Christ escaped death on the cross. The following points may be noted: (1) Jesus remained on the cross for a few hours only (Mark 15:25; John 19:14) but death by crucifixion was always tardy. (3) The two men crucified with Jesus were still alive when taken down from the cross; the presumption is that Jesus too was alive. (3) The breaking of legs was resorted to in the case of the two criminals, but dispensed with in the case of Jesus (John 19:32,33). (4) The side of Jesus being pierced, blood rushed out and this was a certain sign of life. (5) Even Pilate did not believe that Jesus actually died in so short a time (Mark 15:44). Jesus was not buried like the two criminals, but was given into the charge of a wealthy disciple of his, who lavished care on him and put him into a spacious tomb hewn in the side of a rock (Mark 15:46).  (Qur'an translated by Maulana Muhammad Ali, footnote 645)
• Jesus Christ prayed the whole night before his arrest to be saved from the accursed death on the cross, and he also asked his disciples to pray for him; the prayers of a righteous man in distress and affliction are always accepted. He seems to have even rejected a promise from God to be saved, and it was to this promise that he referred when he cried out on the cross: "My God, my God, why hast thou forsaken me?" Hebrews 5:7 makes the matter still more clear, for there it is plainly stated that the prayer of Jesus was accepted: "When he had offered up prayers and supplications with strong crying and tears unto Him who was able to save him from death, and was heard in that he feared." (Qur'an translated by Maulana Muhammad Ali, footnote 646)

• And when Allah will say: O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah? He will say: Glory be to Thee! it was not for me to say what I had no right to (say). If I had said it, Thou wouldst indeed have known it. Thou knowest what is in my mind, and I know not what is in Thy mind. Surely Tou art the great Knower of the unseen. (Sura 5:116) (Qur'an translated by Maulana Muhammad Ali, footnote 1546)

• And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. (Sura 2:190)
• This is one of the earliest revelations permitting the Muslims to fight. The subject is dealt with here in six verses, closing with verse 195, being again taken up in the following sections. It is remarkable that "fighting in the way of Allah" is here expressly limited to "fighting in defence". Muslims were required to fight in the way of Allah, but they could fight only against those who waged war on them. Exactly the same limitation is placed on what was in all probability the first revelation permitting fighting: "Permission to fight is given to those upon whom war is made because they are oppressed." (22:39). It is clear from both these references that the Muslims were allowed to take up the sword only as a measure of self-defence. The enemies of Islam, being unable to suppress Islam by persecution, and seeing that Islam was now safe at Madinah and gaining strength, took up the sword to annihilate it...It should be noted that it is this "defensive fighting" which is called "fighting in the way of Allah". Fighting for the propagation of faith, is not once in the whole of the Qur'an. (Qur'an translated by Maulana Muhammad Ali, footnote 238)

• "Jahada" signifies "he strove or exerted himself," and "jihad" is "the using of one's utmost power on contending with an object of disapprobation. It is in a secondary sense that the word signifies fighting, and it is repeatedly used in the Holy Qur'an in its primary significance. It is a fact that those who professed Islam were never fought against, even though their professions were insincere - as on this occasion and on the occasion of the Battle of Uhud.)
• The correct rendering is that jihad signifies striving, or exerting oneself, and there is nothing in the word to indicate that this striving is to be effected by the sword or by the tongue or by any other method." The Prophet is commanded here to carry on a jihad against disbelievers as well as hypocrites. Hence the only significance that can be attached to these words is that he must continue to preach forcibly both to the disbelievers and the hypocrites. (Qur'an translated by Maulana Muhammad Ali, footnote 1073)

• Say to those of the dwellers of the desert who lagged behind: You will soon be called against a people of mighty prowess to fight against them until they submit. Then, if you obey, Allah will grant you a good reward; but, if you turn back as you turned back before, He will chastise you with painful chastisement. There is no blame on the blind on the lame, nor is there blame on the sick. And whoever obeys Allah and His Messenger, He will cause him to enter Gardens wherein flow rivers. And whoever turns back, He will chastise him with a painful chastisement. Allah indeed was well pleased with the believers, when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. And many gains which they will acquire. And Allah is ever Mighty, Wise. Allah promised you many gains which you will acquire, then He hastened this on for you, and held back the hands of men from you; and that it may be a sign for the believers and that He may be a sign for the believers and that He may guide you on a right path. (Sura 48:16-20)
• The power of the Makkan enemy was now broken, as was proved by the advance on Makkah two years later. Hence, the defaulters are told that they would be called on to join the forces of Islam against another powerful enemy. This appears to be a reference to the wars against the Roman and Persian empires in the time of the early Caliphs, again referred to in v. 21. (Qur'an translated by Maulana Muhammad Ali, footnotes 2314)

• It should be noted that the 1,500 men who swore allegiance at Hudaaibiyah are here declared to be those with whom Allah is well pleased. These words should set at rest the doubts of the adherents of a great schism in Islam as to the sincerity of the companions of the Holy Prophet. The Prophet was sitting under a tree when allegiance was sworn to him at Hudaaibiyah.  (Qur'an translated by Maulana Muhammad Ali, footnotes 2315)
• The near victory here was obtained at Khaibar, soon after the return from Hudaaibiyah. (Qur'an translated by Maulana Muhammad Ali, footnotes 2316)
• These many gains predict the later conquests of the Muslims, beginning with the conquest of Makkah which made the Muslims masters of Arabia, and then extending to other countries, both in the East and the West. (Qur'an translated by Maulana Muhammad Ali, footnotes 2317)
• What was hastened on was the Hudaibiyah truce, which is called "a clear victory" in the very first verse of this chapter. By this truce the hands of men were held back from the Muslims, i.e., the Muslims were not persecuted any more. So, persecution having ceased, people began to enter Islam in large numbers. This was moreover an indication that the promised conquests of Islam were not only conquests of countries but conquests of hearts. (Qur'an translated by Maulana Muhammad Ali, footnotes 2318)

• And if they incline to peace, incline thou also to it, and trust in Allah. Surely He is the Hearer, the Knower. (Sura 8:61)
• According to authentic reports, this is the earliest permission given to the Muslims to fight. There is nothing to show that this verse was not revealed at Makkah.   (Qur'an translated by Maulana Muhammad Ali, footnote 1697)

• Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them. Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah's name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty. (Sura 22:39-40)
• According to authentic reports, this is the earliest permission given to the Muslims to fight. There is nothing to show that this verse was not revealed at Makkah.   (Qur'an translated by Maulana Muhammad Ali, footnote 1697)

• The religious freedom which was established by Islam thirteen hundred years ago has not yet been surpassed by the most civilized and tolerant of nations. It deserves to be noted that the lives of Muslims are to be sacrificed NOT ONLY TO STOP THEIR OWN PERSECUTION by their opponents and to save their own mosques, but TO SAVE CHURCHES, SYNAGOGUES AND CLOISTERS AS WELL - in fact TO ESTABLISH PERFECT RELIGIOUS FREEDOM...Early Muslims closely followed these directions, and every commander of an army had express orders to respect all houses of worship, and even the cloisters of monks, along with their inmates. (Qur'an translated by Maulana Muhammad Ali, footnote 1698)
• The Quranic mention of cloisters, churches, synagogues, and mosques clearly proves that the objective of fighting must be, first, defensive, and second, to establish a pluralistic religious society, where God's name is extolled in all languages. Jihad is therefore legitimate only to further the Abrahamic ethic, to further the political and religious freedom and justice. (What's Right with Islam is What's Right with America, p. 137)

• And what reason have you not to fight in the way of Allah, and of the weak among the men and the women and the children who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Thee a friend, and grant us from Thee a helper! Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the devil, So fight against the friends of the devil; surely the struggle of the devil is ever weak. (Sura 4:75-76)

• This verse explains what is meant by fighting in the way of Allah. While most of the believers who had the means had escaped from Makkah, which is here spoken of as the city whose people are oppressors, there remained those who were weak and unable to to undertake a journey. These were still persecuted and oppressed by the Makkans, as is clearly shown by the words of the verse, and not only men, but even women and young children, were persecuted. Fighting to deliever them from the persecution of the oppressors was really fighting in the way of Allah. The next verse shows that these very oppressors are spoken of as fighting in the way of the devil. This is a prophecy that whose who are siding with the devil and are fighting against Truth will ultimately be vanquished. (Qur'an translated by Maulana Muhammad Ali, footnote 599-600

• O you who believe, when you contract a debt for a fixed time, write it down. And let a scribe write it down between you with fairness; nor should the scribe refuse to write as Allah has taught him, so let him write. And let him who owes the debt dictate, and he should observe his duty to Allah, his Lord, and not diminish any thing from it. But if he who owes the debt is unsound in understanding or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness. And call to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the one may remind the other. And the witnesses must not refuse when they are summoned. And be not averse to writing it whether it is small or large along with the time of its falling due. This is more equitable in the sight of Allah and makes testimony surer and the best way to keep away from doubts. But when it is ready merchandise which you give and take among yourselves from hand to hand, there is no blame on you in not writing it down. And have witnesses when you sell one to another. And let no harm be done to the scribe or to the witnesses. And if you do it, then surely it is a transgression on your part. And keep your duty to Allah. And Allah teaches you. And Allah is Knower of all things. (Sura 2:282)

• As women did not take much part in business, and were therefore unable to understand the transaction, who women are required instead of one man. (Qur'an translated by Maulana Muhammad Ali, footnote 374)

• We are here (Sura 90:4) told that the advancement of man, even physically, lies upon a path of hard struggle. Every conquest that man has made has been the result of suffering on his part. The same is the case in the sphere of the spiritual advancement of man, Abraham suffered great hardships in the cause of Truth; and so must the Prophet now, in order to bring about a spiritual awakening in the world.

• It is only a long and hard struggle on the part of certain benefactors that makes man's advancement possible, physically as well as spiritually. (Qur'an translated by Maulana Muhammad Ali, footnote 2736)

• The believers, men and women, are protectors of one another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey God and His Apostle. On them will God pour His mercy: for God is exalted in power, Wise. (Sura 9:71)

• And (as for) the man and the woman addicted to theft, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah. And Allah is Mighty, Wise. But whoever repents after his wrongdoing and reforms, Allah will turn to him (mercifully). Surely Allah is Forgiving, Merciful. (Sura 5:38)

• The cutting off of hands may be taken metaphorically or literally. You say qata'a lisana-hu, literally he cut off his tongue, when you mean he silenced him. If therefore qat tad is taken metaphorically, it would simply mean restraining the thief by imprisonment or otherwise. If taken literally, the hand may not be cut off for every theft, and this is a fact recognized by all the jurists.. What however I would particularly stress is the fact that the cutting off of the hand is the maximum punishment. As stated above in 690, in the case of dacoity the maximum punishment is death and the minimum punishment is imprisonment. Now theft is not as serious a crime as dacoity, and hence the minimum punishment for theft could not be severer than the minimum punishment for dacoity. In the case of dacoity, going upward in point of severity, the punishment is imprisonment, then cutting off of hands and feet, then death.  (Qur'an translated by Maulana Muhammad Ali, footnote 693)

• Allah would make the burden light for you, for man was created weak. (Sura 4:28)

• The whole of creation is here, and in the next verse, declared to be made subservient to man, to show his high place in creation. How much then does man degrade himself by bowing before and worshipping things which were made to serve him. (Qur'an translated by Maulana Muhammad Ali, footnote 1315)

• And I have not created the jinn and the men except that they should feed Me. (Sura 51:56)

• Men are the maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth. So the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those on whose part you fear desertion, admonish them, and leave them alone in the beds and chastise them. So if they obey you, seek not a way against them. Surely Allah is ever Exalted, Great. (Sura 4:34) Obedience here signifies obedience to Allah. This significance of the word is made clear by a comparison with 33:31, 33:35, and 66:5. (Qur'an translated by Maulana Muhammad Ali, footnote 569) The two qualifications of a good wife as given here are her piety or obedience to God and chastity. (Qur'an translated by Maulana Muhammad Ali, footnote 570)

• Dictionary.com on the word "admonish"
  –verb (used with object)1. to caution, advise, or counsel against something.2. to reprove or scold, esp. in a mild and good-willed manner: The teacher admonished him about excessive noise.3. to urge to a duty; remind: to admonish them about their obligations.
• Origin:1275–1325; late ME admonish, amonesche, admonesse, amoness, ME a(d)monest (with -t later taken as ptp. suffix) < AF, OF amonester < VL *admonestāre, appar. deriv. of L admonēre to remind, give advice to (source of -est- uncert.), equiv. to ad- ad- + monēre to remind, warn
• v. ad·mon·ished, ad·mon·ish·ing, ad·mon·ish·es1.To reprove gently but earnestly.2.To counsel (another) against something to be avoided; caution.3.To remind of something forgotten or disregarded, as an obligation or a responsibility.

• And if you fear a breach between the two, appoint an arbiter from his people and an arbiter from her people. If they both desire agreement, Allah will effect harmony between them. Surely Allah is ever Knowing, Aware. (Sura 4:35)
• This verse lays down the procedure to be adopted when a case for divorce arises. It is not for the husband to put away his wife; it is the burden of the judge to decide the case. Nor should divorce cases be made too public. The judge is required to appoint two arbiters, one belonging to the wife's family and the other to the husband's. These two arbiters will find out the facts, but their objective must be to effect a reconciliation between the two parties. If all hopes of reconciliation fail, a divorce is allowed, but the final decision for divorce rests with the judge who is legally entitled to pronounce a divorce...The husband was told in plain words that he must abide by the judgment of the arbiters appointed under this verse. (Qur'an translated by Maulana Muhammad Ali, footnote 573)

• And if you wish to have (one) wife in the place of another and you have given one of them a heap of gold, take nothing from it. Would you take it by slandering (her) and (doing her) manifest wrong? (Sura 4:20)

• This verse further shows that there is no limit to the dowry which may be settled on a wife; even a heap of gold may be given to her as dowry if the husband has got the means. (Qur'an translated by Maulana Muhammad Ali, footnote 557)

• And of His signs is this, that He created mates for you from yourselves that you might find quiet of mind in them, and He put between you love and compassion. Surely there are signs in this for a people who reflect. (Sura 30:21)

• They are an apparel for you and you are an apparel for them. (Sura 2:187)
• The mutual relations of husband and wife are here described in words which could not be surpassed in beauty. In the first place, the sex instinct, a desire for the opposite sex, is classed with hunger and thirst. It is a natural desire and man could not live without satisfying it as he could not live without satisfying hunger and thirst. And then in these words - "your wives are an apparel for you and you are an apparel for them" - we are told that while satisfying a natural desire, the relation of husband and wife has higher ends in view. They serve as a garment for each other, i.e. they are a  means of protection, comfort and even embellishment for each other, and the weakness of one is made up by the strength of the other. (Qur'an translated by Maulana Muhammad Ali, footnote 231)

• And speak not of those who are slain in Allah's way as dead. Nay, (they are) alive, but you perceive not. (Sura 2:154)
• The sacrifice of life which must be undertaken in the cause of Truth is hinted at in this passage. The words fi sabil Allah, frequently occurring in the Holy Qur'an, rendered literally in the way of Allah or in the cause of Allah, signify the cause of Truth. That the cause of the Muslims is really the cause of truth, right and justice, and that they were compelled to fight to defend the Truth has been discussed in various places. Sale's comment that the words fi sabil Allah always "meant war undertaken against unbelievers for the propagation of the Muhammadan faith" is baseless. Carrying the message of Islam to non-Muslims is indeed the duty of a Muslim, and anyone engaged in this work is undoubtedly working in the way of Allah, but that a Muslim was required to carry the message of God at the point of the sword is no more than a myth. (Qur'an translated by Maulana Muhammad Ali, footnote 196)

• Men are maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth. (Sura 4:34)

• And give to the near of kin his due and (to) the needy and the wayfarer, and squander not wastefully (Sura 17:26)

• While enjoining charity, the Holy Qur'an also draws attention to economy, thus indicating the golden mean. Those who waste wealth are called the devil's brethren, because they are ungrateful to God for wasting away from He has given them out of His grace. (Qur'an translated by Maulana Muhammad Ali, footnote 1422)

• The blind man was Ibn Umm Maktum, who came to the Holy Prophet while he was explaining the doctrines of Islam to an assembly of the leaders of the Quraish and interrupting, asked to be taught what Allah had revealed to him. The Holy Prophet took this untimely interruption ill - he frowned and did not pay any attention to his question; on which he received this revelation. This incident shows that the source of the Holy Prophet's revelation was other than his own mind. In the first place there was no ill-treatment for those which the Holy Prophet should have repented...At any rate, if its were left to the option of an individual, he himself would be the last person to give permanence to a reproval for his own act. Hence the source from which the Holy Prophet was outside his own heart or his own inclinations. (Qur'an translated by Maulana Muhammad Ali, footnote 2662)

• Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the prophets. And Allah is ever Knower of all things. (Sura 33:40)

• The word khatam means a seal of the last part or portion of a things the latter being the primary significance of the word khatim...a deeper significance is carried in the phrase Seal of the Prophets than mere finality. In fact, it indicates finality combined with perfection of prophethood, along with a continuance among his followers of certain blessings of blessings of prophethood. He is the Seal of the prophets because with him the object of prophethood, the manifestation of Divine will in laws which should guide humanity, was finally accomplished in the revelation of a perfect law in the Holy Qur'an...According to a most reliable hadith, the Prophet said "there will be in my community", i.e. among the Muslims, "men who will be spoken to (by God), though they will not be prophets" (Bukhari 62:6).  (Qur'an translated by Maulana Muhammad Ali, footnote 1994)

• Read in the name of thy Lord who creates - creates man from a clot, read and thy Lord is most Generous, who taught by the pen, taught man what he knew not. (Sura 96:1-5)
• This passage is a fulfillment of an ancient prophecy recorded by the Prophet Isaiah (Isaiah 29:11-12).

• Nor does he speak out of desire. It is naught but revelation that is revealed. (Sura 53:3-4)
• The personal pronoun "huwa" (it) occurring here refers to the "najm" or portion of the Qur'an spoken of in the first verse. The Qur'an was not his word, for he spoke not of his own desire; it was the word of God. (Qur'an translated by Maulana Muhammad Ali, footnote 4a on page 1029).

• And We have not sent thee but as a bearer of good news and as a warner to all mankind, but most men know not. (Sura 34:28) (see footnote 2036)
• The Prophet is repeatedly spoken of as having been sent as a messenger to all people, in the earliest as well as the later revelations. He is called "A warner to all the nations" (25:1), "A mercy for all the nations" (21:107), and so on. In one place, his being sent to men is qualified by the word jami-an (7:158), which means all. Here it is qualified by the word kaffah, which means all without an exception. This word is derived from kaff, which means preventing or withholding, the implication being that it includes all and does not prevent or withhold any one, or all without an exception. (Qur'an translated by Maulana Muhammad Ali, footnote 2036)
• Blessed is He Who sent down the Discrimination upon His servant that he might be a warner to the nations. (Sura 25:1)
• ...The addition of the words that the Prophet may be a warner to the nations is to show that the transformation which was being brought about in Arabia would ultimately extend over the whole world and all nations would benefit. (Qur'an translated by Maulana Muhammad Ali, footnote 1769)

• And We have not sent thee but as a mercy to all nations. (Sura 21:107)
• While the words no doubt contain a reference to the merciful dealing with the Prophet's opponents, the real significance is that the Prophet's advent will prove a mercy not only to the Arabs by making them a foremost nation in the world, but to the whole of humanity. The Prophet's being a mercy to the alamin, or all nations of the world, is to show that ultimately all nations will be received into the Divine mercy which was manifested through him. Already the teachings of the Qur'an have not only benefited its followers, but even those who still reject the message, for, not withstanding their rejection of it, they have accepted many of its principles. (Qur'an translated by Maulana Muhammad Ali, footnote 1667)
• Say: O mankind, surely I am the Messenger of Allah to you all, of Him, Whose is the kingdom of the heavens and the earth... (Sura 7:158)
• As against the various prophets spoken of in this chapter, every one of whom was sent to his people (qaumi-hi), the Prophet Muhammad is here spoken of as having been sent to all people, to the whole of mankind. This the appearance of the Prophet Muhammad was a turning point in the history of humanity. The day of the national prophet was over and a new era had dawned in which the whole of humanity was ultimately to be united under one spirital head. Six hundred years before, Jesus Christ, the last of the national prophets, said to a non-Israelite woman that he was "not sent but unto the lost sheep of the House of Israel" (Matt. 15:24); and being pressed only added: "It is not meet to take the children's bread and to cast it to dogs" (Matt. 15:26). In the new era, however, the idea of nationality had to give place to the broader idea of one humanity, and the basis of it was laid by the Holy Qur'an. (Qur'an translated by Maulana Muhammad Ali, footnote 953)

• Muslims fought not only in defence of mosques, but also in that of churches and synagogues, and even of the cloisters of monks. The same object is stated here in the words religion is for Allah, so that there is no persecution on the score of religion, and every one is at liberty to hold any belief which he likes. The verse, in fact, lays down the broad principles of religious freedom.

• If we interpret these words as meaning fighting is to be continued until all people accept Islam, all those verses in which agreements with the enemy and desisting from fighting are spoken of become meaningless. Such an interpretation is belied not only by the Holy Qur'an, but by history itself, for many a time did the Prophet make peace with the unbelievers. (Qur'an translated by Maulana Muhammad Ali, footnote 244)

• It is not righteousness that you turn your face towards the East and the West, but righteousness is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set the slaves free and keeps up prayer and pays the poor rate: and the performers of their promise when they make a promise, and the patient in distress and affliction in the time of conflict. These are they who are truthful; and these are they who keep their duty. (Sura 2:177)

•  need to add the footnotes to this entry, page 72

• One living under an alien government should abide by the laws of that government (Commentary about, Sura 12:76 translated by Maulana Muhammad Ali, footnote 1246)

• Say He is Allah, the One and Only (God) (Sura 112:1)

• Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful. (Sura 2:37)
• The Arabic word atubah (repentance) gives us in fact the philosophy of repentance. Taha originally means "he returned", and hence the primary meaning of taha il-Allahi is he returned to Allah. In religious terminology the word taubah comes to mean the returning to a state of obedience. Thus taubah implies a perfect change in the course of one's life, and this is repentance according to the Holy Qur'an. It is not an utterance of certain words, but an actual change for the better. The same word taba is used to express the Divine act of the acceptance of repentance, with reference again to the original meaning of the word, because in this case the Divine Being deals with man mercifully. (Qur'an translated by Maulana Muhammad Ali, footnote 66)

• And (We said): O Adam, dwell thou and thy wife in the garden, so eat from whence you desire, but go not near this tree, lest you become of the unjust....They said: Our Lord, we have wronged ourselves; and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers. (Sura 7:19,23)

• Whoever does good, whether male or female, and is a believer, We Shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did. (Sura 16:96-97)
• The Qur'an here affords another reply to the ignorant statement made in certain quarters that according to Islam women have no soul. The promise is twofold: The doers of good, both men and women, are made to lead a good life in this world and will have a reward in the Hereafter. (Qur'an translated by Maulana Muhammad Ali, footnote 1397)
• And the believers, men and women, are friends of one another. They enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger. As for these, Allah will have mercy on them. Surely Allah is mighty, Wise. (Sura 9:71)
• Allah has promised to the believers, men and women, Gardens wherein flow rivers, to abide therein, and goodly blessings in Gardens of perpetual abode. And greatest of all is Allah's goodly pleasure. That is the grand achievement. (Sura 9:72)

• Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah much and the women who remember - Allah has prepared for them forgiveness and a mighty reward. (Sura 33:35)
• This verse repeats ten times that women can attain every good quality to which men can have access and settles it conclusively that according to the Qur'an women stand on the same spiritual level as men. (Qur'an translated by Maulana Muhammad Ali, footnote 1939b)

• Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last Day and does good, they have their reward with their Lord, and there is no fear for them, nor shall they grieve. (Sura 2:62)
• The Sabians are mentioned in the Holy Qur'an on three occasions only, here and in 5:69 along with the Jews and Christians, and in 22:17 with these and the Magians. According to Encyclopedia Britannica, the Sabians were a semi-Christian sect of Babylonia, closely resembling the so-called "Christians of St. John the Baptist". (Qur'an translated by Maulana Muhammad Ali, footnote 104)

• Surely those who believe and those who are Jews and the Sabians and the Christians - whoever believes in Allah and the Last Day and does good - they shall have no fear nor shall they grieve. (Sura 5:69)
• On that day men will come forth in sundry bodies that they may be shown their works. So he who does an atom's weight of good will see it. And he who does an atom's weight of evil will see it. (Sura 99:6-8)
• Note that the words here are he who does, and thus include both the Muslim and the non-Muslim. Even a non-Muslim who does an atom's weight of good will have its reward , and a Muslim who does an atom's weight of evil will be requited for it. (Qur'an translated by Maulana Muhammad Ali, footnote 2786a)

• The day when wealth will not avail, nor sons, save him who comes to Allah with a sound heart. (Sura 26:88-89)

• And as for those who are made happy, they will be in the Garden abiding therein so long as the heavens and the earth endure, except as thy Lord please - a gift never to be cut off. (Sura 11:108)
• In accordance with what is said here in connection with the heavenly life, that it is a gift which shall never be cut off, we have in 15:48: "Nor shall they be ever ejected from it." (Qur'an translated by Maulana Muhammad Ali, footnote 1202)

• Toil afflicts then not therein, nor will they be ejected therefrom. (Sura 15:48)

• Such is the Muslim paradise There is absolute peace of mind, perfect security from any inclination to evil or any other danger (v. 46); there is a brotherhood in which no one conceals any rancour in his heart for his brother, nor has anyone a complaint against another (v. 47); and lastly, there is neither toil nor fatigue, nor is one to be ever deprived of that state of perfect bliss (v. 48). This verse further establishes that those who are once made to enter paradise are not sent back to this world; and that therefore the garden in which Adam was first placed was not the paradise of heavenly life, for in that case he would not have been ejected from it. (Qur'an translated by Maulana Muhammad Ali, footnote 1342)

• Enter the Garden, you and your wives, being made happy. Sent round to them are golden bowls and drinking-cups, and therein is that which (their) souls yearn for and the eyes delight in, and therein you shall abide. (Sura 43:70-71) It is with their wives that the faithful are told to enter Paradise. In spite of such clear statements in the Holy Qur'an, it is alleged that Islam denies a soul to woman! (Qur'an translated by Maulana Muhammad Ali, footnote 2258)

• As a religion, Islam is against celibacy, and considers parenthood to be the duty of every human being. (Qur'an translated by Maulana Muhammad Ali, footnote 1753)

• And when We made a covenant with the Children of Israel: You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and poor the poor-rate. (Sura 2:83)
• And thy Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with thee, say not "Fie" to them, nor chide them, and speak to them a generous word. And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little. (Sura 17:23-24)

• Obedience to parents is placed next to submission to Allah, for among fellow beings none has a greater claim upon a person than his parents. Moreover, obedience to parents is the seed from which, if the child is properly taught this lesson, springs the great obligation of obedience to all constituted authority. (Qur'an translated by Maulana Muhammad Ali, footnote 1421)
• O mankind!...(reverence) the wombs (that bore you): for God ever watches over you. (Sura 4:1)
• The mother that bore us must ever have our reverence. The wife, through whom we enter parentage must have our reverence.  (Qur'an translated by Abdullah Yusuf Ali, footnote 506)

• Profession of Faith
• Ritual Prayer (Salat)
• Fasting
• Almsgiving (Zakat)
• Pilgrimage to Mecca (Hajj)

• And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice. (Sura 4:3)
• And you cannot do justice between wives, even though you wish (it), but be not disinclined (from one) with total disinclination, so that you leave her in suspense. And if you are reconciled and keep your duty, surely Allah is over Forgiving, Merciful. (Sura 4:129)

• This chapter was revealed to guide the Muslims under the conditions which followed the battle of Uhud, and the last chapter deals with that battle. Now in that battle 70 men out of 700 Muslims had been slain, and this decimation had largely decreased the number of males, who, being the breadwinners, were the natural guardians and supporters of the females. The number was likely to suffer a still greater diminution in the battles of which had yet to be fought. Thus many orphans would be left in the charge of widows, who would find it difficult to procure the necessary means of support...In the third verse we are told that if they could not do justice to the orphans, they might marry the widows, whose children would thus become their own children; and as the number of women was now much greater than the number of men, they were permitted to marry even two or three or four women. It would thus be clear that the permission to have more wives than one was given under peculiar circumstances of the Muslim society then existing, and the Prophet's action in marrying widows, as well as the example of many of his companions, corroborates this statement. (Qur'an translated by Maulana Muhammad Ali, footnotes 535)

• So know that there is no God but Allah and ask protection for thy sin and for the believing men and the believing women. (Sura 47:19) Not only the Prophet but every believer is told here to keep praying to God for being protected from sins, for himself and for all the believers, men as well as women; see also 2194, 2307 (Qur'an translated by Maulana Muhammad Ali, footnotes 2300)

• So be patient; surely the promise of Allah is true; and ask protection for thy sin and celebrate the praise of thy Lord in the evening and in the morning. (Sura 40:55)
• Surely We have granted thee a clear victory, that Allah may cover for thee thy (alleged) shortcomings and those to come, and complete His favour to thee and guide thee on a right path, and that Allah might help thee with a mighty help. (Sura 48:2-3)

• The fools among the people will say: "What has turned them from their qiblah which they had?" Say: The East and the West belong only to Allah; He guides whom He pleases to the right path...Indeed We see the turning of thy face to heaven, so We shall surely make thee master of the qiblah which thou likest; turn then thy face towards the Sacred Mosque. And wherever you are turn your faces towards it. And those who have been given the Book certainly know that it is the truth from their Lord. And Allah is not heedless of what they do...And from whatsoever place thou comest forth, turn thy face towards the Sacred Mosque. And surely it is the truth from thy Lord. And Allah is not heedless of what you do. (Sura 2:142-149)

• Hast thou seen him who belies religion? That is the one who is rough to the orphan, and urges not the feeding of the needy. So woe to the praying ones, who are unmindful of their prayer! Who do (good) to be seen, and refrain from acts of kindness. (Sura 107:1-7) This chapter gives expression to the prominence which Islam gives to helping the needy and uplifting the poor. Anyone who pays no attention at all to this is spoken of as belying religion. Prayer to God and help of the poor are repeatedly spoken of in the Holy Qur'an as the two foundations of Islam, but here we are told that even prayer is a mere show, if it does not generate feelings of love and sympathy for humanity...Not taking care of orphans and helping the needy is really a denial of religion. Vv. 4-6 make it clear that praying to God is useless, a mere show, unless one is kind to orphans and helps the needy. Being unbindful of prayer means not paying heed to the spirit of prayer, which is described in the two previous verses as being the help of the orphan and the needy. Having regard to what is said in the opening verses, al-Ma'un includes all acts of kindness done to fellow-men. (Qur'an translated by Maulana Muhammad Ali, footnotes 2805-2806)

• But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know. (Sura 2:239)

• Patiently, then, persevere: for the Promise of Allah is true: and ask forgiveness for thy fault, and celebrate the Praises of thy Lord in the evening and in the morning. (Sura 40:55)

• O People of the Scripture! Now hath our messenger come unto you, expounding unto you much of that which ye used to hide in scripture. (Sura 5:15)
• A party of them used to listen to the word of Allah, then used to change it. (Sura 2:75)

• Say: We believe in Allah and in that which was revealed to Abraham, and Ishmael and Isaac and Jacob and the tribes, and (in) that which was given to Moses and Jesus, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them and to Him do we submit. (Sura 2:136)
• Say: We believe in Allah and that which is revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was given to Moses and Jesus and to the prophets from their Lord; we make no distinction between any of them, and to Him we submit.  (Sura 3:83)

• This shows the cosmopolitan nature of a Muslim's belief. Not only is belief in the great prophets of Israel an article of faith with a Muslim, but the words that which was given to the prophets from their Lord make the Muslim conception in prophets as wide as the world. And it should be noted that this broad conception  was promulgated at a time when the Jews and the Christians were exerting themselves to the utmost against the new faith. (Qur'an translated by Maulana Muhammad Ali, footnote 176)

• ...and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down. (Sura 2:43)

• The day when wealth will not avail, nor sons, save him who comes to Allah with a sound heart. (Sura 26:88-89)

• And it behooves not a believing man or a believing woman, when Allah and His Messenger have decided an affair, to exercise a choice in their matter. And whoever disobeys Allah and His Messenger, he surely strays off to manifest error. (Sura 33:36)

• The Scripture, it is the Truth, confirming that which was [revealed] before it. (Sura 35:31)
• And messengers indeed were rejected before thee, but they were patient when rejected and persecuted, until Our help came to them. And there is none to change the words of Allah. And there has already come to thee some information about the messengers. (Sura 6:34)
• The context shows clearly that "by the words of Allah" here are meant "the prophecies" foretelling the triumph of Truth and the overthrow of all opposition. As help came to the messengers before the Holy Prophet, so would help come to him, and this was a prophecy which none could change and whose fulfillment was sure. (Qur'an translated by Maulana Muhammad Ali, footnote 770)

• And the word of thy Lord has been accomplished truly and justly. There is none who can change His words; and He is the Hearer, the Knower. (Sura 6:116)
• For them is good news in this world's life and in the Hereafter. There is no changing the words of Allah. That is the mighty achievement. (Sura 10:64)
• And (I am) a verifier of that which is before me of the Torah, and I allow you part of that which was forbidden to you; and I have come to you with a sign from your Lord, so keep your duty to Allah and obey me. (Sura 3:49)
• The law given by Moses was upheld by all the Israelite prophets, but its deficiencies were removed and other changes introduced from time to time to make it suit the needs of new times. These changes are particularly marked out in Jesus' teaching, as anyone who reads any of the Gospels, and especially the Sermon on the Mount, can easily see. (Qur'an translated by Maulana Muhammad Ali, footnote 432)

• Surely We have revealed the Reminder, and surely We are its Guardian (Sura 15:9)

• Surely We have revealed the Reminder, and surely We are its Guardian (Sura 15:9)

• Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice. Allah forbids you only respecting those who fight you for religion, and drive you forth from your homes and help (others) in your expulsion, that you make friends of them; and whoever makes friends of them, these are the wrongdoers. (Sura 60:8-9)
• This verse and the one that follows, revealed as they were at a time when the relations between the Muslims and the disbelievers were most strained on account of the existence of a continual state of war between the two parties, settle conclusively that friendly relations between Muslims and non-Muslims, as such, are not prohibited. It is in the light of these verses that all the verses forbidding friendly relations with the disbelievers should be read, because here the true principle is revealed in unmistakable language, allowing friendly relations with one class of disbelievers and prohibiting such relations with those of another class. (Qur'an translated by Maulana Muhammad Ali, footnotes 2488)

• O mankind, surely we have created you from a male and a female and made you tribes and families that you may know each other. Surely the noblest of you with Allah is the most dutiful of you. Surely Allah is Knowing, Aware. (Sura 49:13)
• The principle of the brotherhood of man laid down here is on the broadest basis. The address here (Sura 49:13)  is not to believers, as in the two previous verses, but to men in general, who are told that they are all, as it were, members of one family, and their divisions into nations, tribes and families should not lead to estrangement from, but to a better knowledge of, each other.
• Say: O disbelievers, I serve not that which you serve, not do you serve Him Whom I serve, nor shall I serve that which you serve, nor do you serve Him Whom I serve. For you is your recompense and for me is my recompense.  (Sura 109: 1-6)

• If you set apart for Allah a goodly portion, He will double it for you and forgive you. And Allah is the Multiplier (of rewards), Forbearing. (Sura 64: 17)

• Say: Shall I seek a Lord other than Allah, while He is the Lord of all things? And no soul earns (evil) but against itself. Not does a bearer of burden of another. Then to your Lord is your return, so He will inform you of that in which you differed. (Sura 6:165)

• For this reason We prescribed for the Children of Israel that whoever kills a person, unless it be for manslaughter of for mischief in the land, it is as though he had killed all men. And whoever saves a life, it is as though he had saved the lives of all men. (Sura 5:32)

• The reference is generally understood to be the gravity of the crime of murder, requiring the execution of the criminal. (Qur'an translated by Maulana Muhammad Ali, footnotes 689)

• Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises a great sin. (Sura 4:48)
• ...It should be further remembered that the forgiveness spoken of here relates to those who die while guilty of shirk, but even they will be received into the mercy of God after suffering the consequences of their deeds. If a man is guilty of shirk and repents of it before his death all his sins including shirk are washed off and forgiven because he gives a new turn to his life. (Qur'an translated by Maulana Muhammad Ali, footnotes 584)
• Say: O My servants who have been prodigal regarding their souls despair not of the mercy of Allah; surely Allah forgives sins altogether. He is indeed the Forgiving, the Merciful. (Sura 39:53)
• Thus four kinds of shirk are rejected here, a belief in the plurality of gods, a belief that other things possess the perfect attributes of the Divine Being, a belief that God is either a father or a son, and a belief that others can do that which is ascribable only to God. (Qur'an translated by Maulana Muhammad Ali, footnotes 2817)

• Surely Allah forgives not setting up partners with Him, and He forgives all besides this to whom He pleases. And whoever sets up a partner with Allah, he indeed goes far astray. (Sura 4:116)
• The People of the Book ask thee to bring down to them a Book from heaven; indeed they demanded of Moses a greater thing than that, for they said: Show us Allah manifestly. So destructive punishment overtook them on account of their wrongdoing. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this. And We gave Moses clear authority. (Sura 4:153)

• NOTE: It can be deduced that even shirk is forgivable, as evidenced from the pardoning of the followers of Moses, but even in the time of the Prophet Muhammad, since most of the early Meccans were themselves idol-worshippers.

• Islam teaches that although Adam and Eve disobeyed Allah, he repented and was forgiven. People are not born sinners, but weak! The biblical teaching of the sinfulness of all men is denied in Islam. Rather, the evil of people and society comes from man's inherent feebleness and man's forgetfulness of God's laws...

• So in Islamic teaching, men and women have hope that by their efforts they can gain heaven. They only need to acknowledge and confront their weakness.

• It is not righteousness that you turn your faces towards the East and the West, but righteousness is the one who believes in Allah, and the Last Day, and the angels, and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate: and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are truthful; and these are they who keep their duty. (Sura 2:177)

• Faithlessness to treaties and pledges on the part of nations has wrought the greatest havoc on humanity. Just as no society can prosper until its individual members are true to their mutual agreements and promises to each other, so humanity at large can never have peace unless the nations are true to their agreements. (Qur'an translated by Maulana Muhammad Ali, footnotes 218)
• And what will make thee comprehend what the uphill road is? It is to free a slave, or to feed in a day of hunger an orphan nearly related, or the poor man lying in the dust. (Sura 90:12-16)

• And approach not the property of the orphan except in the best manner, until he attains his maturity. And give full measure and weight with equity - We impose not on any soul a duty except to the extent of its ability. And when you speak, be just, though it be (against) a relative. (Sura 6:153)
• Truth is not to be sacrificed to any interest but every interest must be sacrificed to truth. (Qur'an translated by Maulana Muhammad Ali, footnote 842).

• O you who believe, be maintainers of justice, bearers of witness for Allah, even though it be against your own selves or (your) parents or near relatives - whether he be rich or poor, Allah has a better right over them both. So follow not (your) low desires, lest you deviate. And if you distort or turn away from (truth), surely Allah is ever Aware of what you do. (Sura 4:135)
• The meaning is that you should not be partial to the rich man on account of some favour that your expect from him or some harm that you fear from him, nor should you state other than the truth when the person against whom you bear witness is a poor man, on account of compassion for him. Allah was a better right over them means that they should be dealt with justly. Thus, neither ties of kinship and love nor considerations of fear, favour, or compassion should make one swerve a hair's breadth from the truth. (Qur'an translated by Maulana Muhammad Ali, footnote 633).

• The concluding verses of this chapter refer to the highest stage of the spiritual development of man, the stage in which he rests contented with his Lord, and finds quietude, his happiness, and his delight in Him. This is the heavenly life. It has already been noted - see 1239 and introductory note to ch. 75 - that the Holy Qur'an recognizes three stages in spiritual development, the ammarah or the animal stage (12:53), the lawamah or the human stage (75:2), and the wutama'innah or the heavenly or spiritual stage, mentioned here. At this last stage, the pure and perfect sincerity, truth and righteousness of a person are rewarded by Almighty God by granting him a heaven on this earth. All others look to a prospective paradise, but he enters paradise in this very life. It is at this stage, too, that a person realizes that the prayers and worship which at first appeared to him as a burden are really a nourishment on which the growth of his soul depends, and that this is the basis of his spiritual development. The spirit - which in the second stage, although blaming man fol the impurities of life, is yet powerless to resist the evil tendencies, or to blot them out wholly, and too infirm to establish a man upon the principle of virtue with firmness - now reaches a stage of development in which its efforts are crowned with success. The state of struggle with sinful propensities passes away, an entire change comes over the nature of man, and the former habits undergo a complete transformation.  Qur'an translated by Maulana Muhammad Ali, footnote 2732).

• Hell is meant for purification
• Paradise is meant for further advancement
• Punishment of hell not everlasting

• And how many a prophet has fought, with whom were many worshippers of the Lord. So they did not lose heart on account of that which befell them in Allah's way, nor did they weaken, nor did they abase themselves. And Allah loves the steadfast. (Sura 3:145)

• And turn to your Lord and submit to Him before chastisement comes to you, then you will not be helped. And follow the best that has been revealed to you from your Lord before chastisement comes to you all of a sudden, while you perceive not
  (Sura 39:54-55).

• And kill not your people. Surely Allah is ever Merciful to you. (Sura 4:29).
• The second part forbids the killing of anfusa-kum, which means your people or yourselves. In the first case, the significance is that life must also be protected; in the second case, it is an injunction against suicide which according to the law of Islam is a grave sin. (Qur'an translated by Maulana Muhammad Ali, footnote 564).

• So keep your duty to Allah as much as you can, and hear and obey and spend; it is better for your souls. And whoever is saved from the greediness of his soul, these it is that are the successful. (Sura 64:16)

• God! There is no god but He, the Living, the Self subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as he permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of His knowldege except as He willeth. His throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). (Sura 2:255)

• This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words? Even in the original Arabic the meaning seems to be greater than can be expressed in words. The attributes of God are so different from anything we know in our present world that we have to be content with understanding that the only fit word by which we can name Him is "He," - the pronoun standing for His name...Contrast this with the expression used in Psalms 78:65: "Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of wine." (Qur'an translated by Abdullah Yusuf Ali, footnote ).

• Have they not traveled in the land so that they should have hearts with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. (Sura 22:46) It should be noted that the Holy Qur'an very often speaks of the blind, the deaf and the dead, meaning thereby the spiritually blind, deaf and dead, as it has plainly stated here. (Qur'an translated by Maulana Muhammad Ali, footnote 1699).

• ...and the male is not like the female... (Sura 3:36)

• He it is Who created you from a single soul, and of the same did He make his mate, that he might find comfort in her.  (Sura 7:189) Sakn originally signifies "being still, motionless, or quiet", but sakana ilai-hi means "he trusted or relied upon so as to be easy or quiet in mind or inclined to it, or he became familiar with it." (Qur'an translated by Maulana Muhammad Ali, footnote 189a).

• For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave, whether it be little or much - an appointed share. (Sura 4:7)

• Among the Arabs women and children had no share in inheritance for they used to say: "None shall inherit but he who smites with the spear". The reason is to be found in the fact that the normal condition in Arabia before Islam was a continual state of war, and only those who could go out to fight were taken into account. This great reform, by which the status of women was raised from the lowest condition to that of equality with men, clearly indicated that the establishment of peace was one of the aims of Islam. The principle laid down in this verse was the basis of Muslim law of inheritance. Children and near relatives, or failing these, distant relatives, whether males or females, are the lawful heirs, and the whole of the property does not go to the eldest son. Whatever objection their may be to this principle on the ground of the division of property into parcels, there is not the least doubt that the rule is in accordance with the broad principles of democracy and the brotherhood of man which Islam seeks to establish. (Qur'an translated by Maulana Muhammad Ali, footnote 544).

• ...And women have rights similar to those against them in a just manner... (Sura 2:228) [however the Sura continues]...and men are a degree above them.
• The rights of women against their husbands are here stated to be similar to those which their husbands have against their wives. The statement must, no doubt, have caused a stir in society which never recognized any rights for the woman. The change in this respect was really a revolutionizing one, for the Arabs hitherto regarded women as mere chattels. a position equal in all respects to that of men, for they were declared to have rights similar to those which were exercised against them. This declaration brought about a revolution not only in Arabia but in the whole world, for the equality of the rights of women with those of men was never previously recognized by any nation or reformer. The woman could no longer be discarded at the will of her "lord", but she could either claim equality as a wife or demand a divorce. (Qur'an translated by Maulana Muhammad Ali, footnote 296).
• The statement that "men are a degree above them" does not nullify the rights asserted in the previous passage. The words are added simply to show that superior authority to run the house must be given to either the husband or the wife, and it is given to the husband for reasons stated in 4:34; see 568.

• O you who believe, it is not lawful for you to take women as heritage against (their) will. (Sura 4:19)

• ...And treat them kindly. Then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. (Sura 4:19)
• Nor should you straiten them by taking part of what you have given them, unless they are guilty of manifest indecency. (Sura 4:19)

• And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things. (Sura 2:231)
• And for the divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty. (Sura 2:241)

• And those who accuse free women and bring not four witnesses, flog them (with) eighty stripes and never accept their evidence, and these are the transgressors - except those who afterwards repent and act aright; surely Allah is Forgiving, Merciful. And those who accuse their wives and have no witnesses except themselves, let one of them testify four times, bearing Allah to witness, that he is of those who speak the truth. And the fifth (time) that the curse of Allah be on him, if he is of those who lie. And it shall avert the chastisement from her, if she testify four times, bearing Allah to witness, that he is of those who lie. And the fifth (time) that the wrath of Allah to be on her, if he is of those who speak the truth. (Sura 24:4-9)

• This is an effectual restraint against slander and gossip, which so often bring disaster upon the heads of innocent women. Unless there is the clearest evidence of adultery against a woman, the slanderer is himself to be punished. (Qur'an translated by Maulana Muhammad Ali, footnote 1738).