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T h e N o b l e Q u r ’ a n 186. Ye shall certainly be tried and tested in your possessions and in your personal selves;(493) and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. 493 Not wealth and possessions only (or want of them), are the means of our trial. All our personal talents, knowledge, opportunities, and their opposites-in fact everything that happens to us and makes up our personality is a means of our testing. So is our Faith; we shall have to put up for it many insults from those who do not share it. 187. And remember Allah took a covenant from the People of the Book,(494) to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs,(495) and purchased with it some miserable gain! And vile was the bargain they made! 494 Truth-Allah's Message-comes to any man or nation as a matter of sacred trust. It should be broadcast and published and taught and made clear to all within reach. Privileged priesthood at once erects a barrier. But worse-when such priesthood tampers with the truth, taking what suits it and ignoring the rest, it has sold Allah's gift for a miserable ephemeral profit; how miserable, it will learn when Nemesis comes. 495 Cf. 2:101. 188. Think not that those who exult in what they have brought about, and love to be praised for what they have not done,-(496) think escape the penalty. For them is a penalty Grievous indeed. 496 A searching picture of the worldly wise! They may cause mischief and misery to others, but gloat over any glory it may bring them! They may trample down Allah's truths, and enthrone false standards of worship. They may take credit for virtues they do not possess and seeming successes that come in spite of their despicable deceptions. 189. To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things. 190. Behold! in the creation of the heavens and the earth, and the alternation of night and day,-(497) there are indeed Signs for men of understanding,- 497 See 2:164. The two items mentioned here are just brief symbols recalling the six or seven mentioned in the other passage. And those too are but brief symbols and reminders of the glorious majesty of Allah and His goodness to man. 191. Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides,(498) and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us(499) salvation from the penalty of the Fire. 498 That is, in all postures, which again is symbolical of all circumstancespersonal, social, economic, historical and other. 499 It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of Salvation he can be lifted even higher than these glories! The Fire is a symbol of penalty, we pray for salvation from the penalty. 192. "Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers! 193. "Our Lord! we have heard the call of one calling (Us) to Faith, ´Believe ye in the Lord,´ and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous. 194. "Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise." 195. And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another:(500) Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the Presence(501) of Allah, and from His presence is the best of rewards." 500 In Islam the equal status of the sexes is not only recognised but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth, position, race, colour, birth, etc. 501 Here, and in 3:198, 4:175, and in many places elsewhere, stress is laid on the fact that whatever gift, or reward, or bliss will come to the righteous, its chief merit will be that it proceeds from the Presence of Allah Himself. "Nearness to Allah" expresses it better than any other symbol. 196. Let not the strutting about of the Unbelievers through the land deceive thee: 197. Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)! 198. On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah. and that which is in the presence of Allah is the best (bliss) for the righteous. 199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah. They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account. 200. O ye who believe! Persevere in patience(502) and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper.(503) 502 The full meaning of Sabr is to be understood here, viz.: patience, perseverance, constancy, self-restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to Allah. 503 Prosperity (falah) here and in other passages is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress. In both cases it implies happiness and the attainment of our wishes, purified by the love of Allah. 50
T h e N o b l e Q u r ’ a n 4. Al Nisa' (The Women) I n t h e n a m e o f A l l a h , M o s t G r a c i o u s , M o s t M e r c i f u l . 1. O mankind! reverence your Guardian-Lord, who created you from a single person,(504) created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom(505) ye demand your mutual (rights), and (reverence) the wombs(506) (That bore you): for Allah ever watches over you. 504 Nafs may mean: (1) soul; (2) self; (3) person, living person; (4) will, good pleasure, as in 4:4 below. Minha; I follow the construction suggested by Imam RazT. The particle min would then suggest here not a portion or a source of something else, but a species, a nature, a similarity. The pronoun Ha refers of course to Nafs (Cf. 7:189). (R). 505 All our mutual rights and duties are referred to Allah. We are His creatures: His Will is the standard and measure of Good; and our duties are measured by our conformity with His Will. "Our wills are ours, to make them Thine," says Tennyson (In Memoriam). Among ourselves (human beings) our mutual rights and dudes arise out of Allah's Law, the sense of Right that is implanted in us by Him. 506 Among the most wonderful mysteries of our nature is that of sex. The unregenerate male is apt, in the pride of his physical strength, to forget the allimportant part which the female plays in his very existence, and in all the social relationships that arise in our collective human lives. The mother that bore us must ever have our reverence. The wife, through whom we enter parentage, must have our reverence. Sex, which governs so much our physical life, and has so much influence on our emotional and higher nature, deserves-not our fear, or our contempt, or our amused indulgence, but-our reverence in the highest sense of the term (Cf. 30:21). With this fitting introduction we enter on a discussion of women, orphans, and family relationships. 2. To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up)(507) with your own. For this is indeed a great sin. 507 Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian: (1) He must not postpone restoring all his ward's property when the time comes; subject to 4:5 below. (2) If there is a list of property, it is not enough that that list should be technically followed: the property restored must be of equal value to the property received: the same principle applies where there is no list. (3) If property is managed together, or where perishable goods must necessarily be consumed, the strictest probity is necessary when the separation takes place, and this is insisted on. See also 2:220 and note. 3. If ye fear that ye shall not be able to deal justly with the orphans,(508) Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.(509) 508 Notice the conditional clause about orphans, introducing the rules about marriage. This reminds us of the immediate occasion of the promulgation of this verse. It was after Uhud, when the Muslim community was left with many orphans and widows and some captives of war. Their treatment was to be governed by principles of the greatest humanity and equity. The occasion is past, but the principles remain. Marry the orphans if you are quite sure that you will in that way protect their interests and their property, with perfect justice to them and to your own dependants if you have any. If not, make other arrangements for the orphans. 509 The unrestricted number of wives of the "Times of Ignorance" was now strictly limited to a maximum of four, provided you could treat them with equality (C/ 33:4 and 33:51). (R). 4. And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. 5. To those weak of understanding(510) Make not over your property,(511) which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. 510 This applies to orphans, but the wording is perfectly general, and defines principles like those of Chancery in English Law and the Court of Wards in Indian Law. Property has not only its rights but also its responsibilities. The owner may not do just what he likes absolutely: his right is limited by the good of the community of which he is a member, and if he is incapable of understanding it, his control should be removed. This does not mean that he is harshly dealt with. On the contrary his interest must be protected, and he must be treated with special kindness because of his incapacity. 511 Your property: Ultimately all property belongs to Allah, and is intended for the support of the community. It is held in trust by a particular individual. If he is incapable, he is put aside but gently and with kindness. While his incapacity remains, the duties and responsibilities devolve on his guardian even more strictly than in the case of the original owner: for he may not take any of the profits for himself unless he is poor, and in that case his remuneration for his trouble must be on a scale that is no more than just and reasonable. 6. Make trial of orphans until they reach the age(512) of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account.(513) 512 The age of marriage is the age when they reach their majority. 513 It is good to take human witnesses when you faithfully discharge your trust; but remember that, however fully you satisfy your fellow-men when you give your account to them, their is a stricter account due from you to Allah. If you are righteous in Allah's eyes, you must follow these stricter standards. 7. From what is left by parents and those nearest related(514) there is a share for men and a share for women, whether the property be small or large,-a determinate share. 514 1 have resisted the temptation to translate "next of kin," as this phrase has a technical meaning in Indian Law, referring to certain kinds of heirs, whereas here the people meant are those whose inheritance is to be divided. The shares are specified. Here the general principles are laid down that females inherit as well as males, and that relatives who have no legal shares, orphans, and indigent people are not to be treated harshly, if present at the division. (R). 8. But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. 9. Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort).(515) 515 It is a touching argument addressed to those who have to divide an estate. 'How anxious would you be if you had left a helpless family behind?' If others do so, help and be kind. 51
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