ism

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8:30 - Remember how the unbelievers plotted against thee to keep thee in bonds or slay thee or
get thee out (of thy home). They plot and plan and Allah too plans but the best of planners is
Allah. 1203
1203 The plots against Al-Mustafa in Makkah aimed at three things. They were not only foiled, but Allah's wonderful
working turned the tables, and brought good out of evil in each case. (1) They tried to hold the Prophet in subjection in
Makkah by putting pressure on his uncles, relatives, and friends. But the more they persecuted, the more the little
Muslim community grew in faith and numbers. (2) They tried to injure or slay him. But the wonderful example of his
humility, perseverance, and fearlessness furthered the cause of Islam. (3) They tried to get him and his followers out
of their homes. But they found a new home in Madinah from which they eventually reconquered not only Makkah but
Arabia and the world. A) Cf. iii. 54. (8.30)
12:9 - "Slay ye Joseph or cast him out to some (unknown) land that so the favor of your father may
be given to you alone: (There will be time enough) for you to be righteous after that!" 1640
1640 There seems to be some irony here, consistent with the cynical nature of these callous, worldly-wise brethren. The
goodness of Joseph was a reproach to their own wickedness. Perhaps the grieved father contrasted Joseph against
them, and sometimes spoke of it: "Why don't you be good like Joseph?" This was gall and wormwood to them. Real
goodness was to them nothing but a name. Perhaps it only suggested hypocrisy to them. So they plotted to get rid of
Joseph. In their mean hearts they thought that would bring back their father's love whole to them. But they valued that
love only for what material good they could get out of it. On the other hand their father was neither foolish nor unjustly
partial. He only knew the difference between gold and dross. They say in irony, "Let us first get rid of Joseph. It will be
time enough then to pretend to be 'good' like him, or to repent of our crime after we have had all its benefits in material
things"! (12.9)
12:10 - Said one of them: "Slay not Joseph but if ye must do something throw him down to the
bottom of the well: he will be picked up by some caravan of travellers." 1641
1641 One of the brethren, perhaps less cruel by nature, or perhaps more worldly-wise, said: "Why undertake the risk of
blood-guiltiness? Throw him into the well you see there! Some travellers passing by will pick him up and remove him
to a far country. If not, at least we shall not have killed him," This was false casuistry, but such casuistry appeals to
sinners of a certain kind of temperament. The well was apparently a dry well, deep enough to prevent his coming out,
but with no water in which he could be drowned. It was Allah's Plan to save him alive, but not to make Joseph
indebted to any of his brethren for his life! (12.10)
22:58 - Those who leave their homes in the cause of Allah and are then slain or die on them will
Allah bestow verily a goodly Provision: truly Allah is He Who bestows the best Provision. 2838
2838 Rizq: sustenance, provision. I have preferred the latter word here, because after death we can only think of rizq in a
large metaphorical sense. i.e., all the provision necessary to equip the person for a full and happy Future Life, and
also, I think, a provision for his dependents and near and dear ones in this life. (22.58)
25:68 - Those who invoke not with Allah any other god nor slay such life as Allah has made sacred
except for just cause not commit fornication and any that does this (not only) meets
punishment 3128
3128 Here three things are expressly condemned: (1) false worship, which is a crime against Allah; (2) the taking of life,
which is a crime against our fellow-creatures; and (3) fornication, which is a crime against our self-respect, against
ourselves. Every crime is against Allah, His creatures, and ourselves, but some may be viewed more in relation to one
than to another. The prohibition against taking life is qualified: "except for just cause,": e.g., in judicial punishment for
murder, or in self-preservation, which may include not only self-defence in the legal sense, but also the clearing out of
pests, and the provision of meat under conditions of Halal.- see n. 698 to v. 5. After this comes a long parenthesis,
which ends with verse 71 below. (25.68)
26:14 - "And (further) they have a charge of crime against me; and I fear they may slay me."
3146
3146 Moses was brought up in the palace of Pharaoh, as narrated in his personal story in xx. 3940 and n. 2563. When he
was grown-up he saw an Egyptian smiting an Israelite, and as the Israelites were being generally oppressed by the
Egyptians, Moses's anger was roused, and he slew the Egyptian. He then fled to the Midianite country in the Sinai
peninsula, where he received the divine commission. But the charge of slaying the Egyptian was hanging against him.
He was also apparently quick-tempered. But Allah's grace cured his temper and he became wise; his impediment in
speech, for he stood up boldly to speak to Pharaoh; and his fear, for he dared the Egyptians with Allah's Signs, and
they were afraid of him. (26.14)
28:19 - Then when he decided to lay hold of the man who was an enemy to both of them that man
said: "O Moses! is it thy intention to slay me as thou slewest a man yesterday? Thy intention is
none other than to become a powerful violent man in the land and not to be one who sets
things right!" 33453346
3345 When Moses considered further that the Egyptian was unjust, he was going to intervene again, when he received a
double warning, one from the Egyptian who was fighting, and the other from some man (Israelite or Egyptian) who
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