ism

624
114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2)
countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in
lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner
being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face
expresses the personality or the whole inner self of man. (2.112)
115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277.
It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music.
(2.112)
2:262 - Those who spend their substance in the cause of Allah and follow not up their gifts with
reminders of their generosity or with injury for them their reward is with their Lord; on them
shall be no fear nor shall they grieve
2:274 - Those who (in charity) spend of their goods by night and by day in secret and in public
have their reward with their Lord: on them shall be no fear nor shall they grieve. 323
323 We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite,
i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will
enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the
grasping usurer. (2.274)
2:277 - Those who believe and do deeds of righteousness and establish regular prayers and
regular charity will have their reward with their Lord: on them shall be no fear nor shall they
grieve. 327
327 The contrast between charity and unlawful grasping of wealth began at ii. 274, where this phrase occurs as a theme.
Here the theme finishes with the same phrase. The following four verses refer to further concessions on behalf of
debtors, as creditors are asked to (a) give up even claims arising out of the past on account of usury, and (b) give time
for payment of capital if necessary, or (c) to write off the debt altogether as an act of charity. (2.277)
3:176 - Let not those grieve thee who rush headlong into unbelief: not the least harm will they do to
Allah: Allah's plan is that He will give them no portion in the Hereafter but a severe
punishment.
5:41 - O Apostle! let not those grieve thee who race each other into unbelief: (whether it be) among
those who say: "We believe" with their lips but whose hearts have no faith; or it be among the
Jews men who will listen to any lie will listen even to others who have never so much as come
to thee. They change the words from their (right) times and places; they say "If ye are given
this take it but if not beware:" If anyone's trial is intended by Allah thou hast no authority in the
least for him against Allah. For such it is not Allah's will to purify their hearts. For them there
is disgrace in this world and in the Hereafter a heavy punishment. 744745746
744 Two classes of men are meant, viz., the Hypocrites and the Jews. For both of them Al-Mustafa laboured earnestly and
assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed
so much insincerity, cunning, and hardness of heart. These are types not yet extinct. (5.41)
745 There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open
even to tales from people who had never so much as come near to the Prophet. If we understand "for" instead of "to"
before "others" (for the Arabic word would bear both meanings), the sense will be: They are keen listeners or spies for
any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to
whom they carry false tales. (5.41)
746 Cf. v. 13. The addition of the words min badi here suggests the change of words from their right times as well as
places. They did not deal honestly with their Law, and misapplied it, by distorting the meaning. Or it may be that as
tale-bearers they distorted the meaning by misrepresenting the context. (5.41)
7:35 - O Children of Adam! If messengers of your own come unto you who narrate unto you My
revelations, then whosoever refraineth from evil and amendeth there shall no fear come upon
them neither shall they grieve.
7:49 - "Behold! are these not the men whom you swore that Allah with his mercy would never
bless? Enter ye the garden: no fear shall be on you nor shall ye grieve."
10:62 - Behold! verily on the friends of Allah there is no fear nor shall they grieve; 1451
1451 Allah's all-embracing knowledge and constant watchful care over all His creatures, may be a source of fear to sinners,
but there is no fear for those whom He honours with His love and friendship,-neither in this world nor in the world to
come. (10.62)
Go to UP
624