وَمِنْ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ وَ إِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ (٢٠٤-٦)

وَمِنْ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ (٢٠٧)

يَاأَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمْ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (٢٠٨ -٩)

هَلْ يَنظُرُونَ إِلَّا أَنْ يَأْتِيَهُمْ اللَّهُ فِي ظُلَلٍ مِنْ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنْ الَّذِينَ آمَنُوا وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ (٢١٠-١٢)

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمْ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمْ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللّهُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ (٢١٣)

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمْ  الْبَأْسَاءُ  وَالضَّرَّاءُ  وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ(٢١٤)

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ مَا أَنفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ (٢١٥)

كُتِبَ عَلَيْكُمْ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ (٢١٦)

يَسْأَلُونَكَ عَنْ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنْ الْقَتْلِ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنْ اسْتَطَاعُوا وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ  إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا  وَجَاهَدُوا  فِي  سَبِيلِ  اللَّهِ  أُوْلَئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ (٢١٧-١٨)

يَسْأَلُونَكَ عَنْ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ الْعَفْوَ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ  فِي الدُّنْيَا وَالْآخِرَةِ وَيَسْأَلُونَكَ عَنْ الْيَتَامَى قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنْ الْمُصْلِحِ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ (٢١٩-٢٠)

وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ أُوْلَئِكَ يَدْعُونَ إِلَى النَّارِ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ (٢٢١)

[You have to fight those who stop you from this worship of h~ajj] and [here unfortunately among you] there are some whose conversation does please you in the life of this world1: they even make God witness to what is in their hearts2; whereas, in fact, they are the deadliest among the enemies3. [This is what they say in front of you, but] no sooner do they leave you than they hasten to spread disorder in the land and ravish crops and destroy generations [of man]4, and [you well know that] God does not like disorder. And when they are asked: ‘Have fear of God’, with an inclination towards sin, their arrogance prevents them [from doing so]5. So sufficient for them is Hell, an evil abode6. (204-6)

And there are others among these very people who would give away their lives in order to find favour with God. [It is these who are forgiven by the Almighty if they err] and it is to such people that God is compassionate. (207)

[These two diverse attitudes should not persist after professing faith, so] believers7, submit all of you8 to God [with one attitude] and do not follow in Satan’s footsteps; he is your inveterate foe. If you lapse even after these open warnings9that have come to you, you should know that God is mighty and wise10. (208-9)

[In spite of the fact that they have been revealed the truth in its ultimate form and they have no excuse to reject it] are they only waiting for God and His angels to come down to them in the shadow of clouds and their fate be settled then? [But this is not the way of God] and all such affairs rest with God. Ask the Israelites11 how many a manifest sign We bestowed upon them [but to no avail], and [in reality], those who change God’s gift [of guidance with deviance] after it is bestowed on them [cannot save themselves from the grasp of God] because God is stern in retribution. For these disbelievers, the life of this world has been decked with attractions. [When they are warned of its fate, they do not pay heed] and scoff at the believers12, whereas those who fear God shall be above them on the Day of Judgement. [This is the blessing of the Almighty for them] and God gives boundlessly to whom He intends13. (210-12)

[They present differences among people as a pretext for their hypocrisy14. They should know that initially] mankind was one community. [Then differences surfaced between them]. So God sent forth prophets as bearers of glad tidings and as warners, and with these He sent down His Book as the decisive truth so that it may settle these differences between men. And the fact is that only those differed to whom it was given, after very clear signs had come to them because of malice for one another. So God guided by the backing of His grace those who believed [in the Qur’an]15 in all these differences regarding the truth, and God guides whom He intends [according to His law] to the straight path.16 (213)

[These Hypocrites think that all the hardships that they face should be overcome by the help of God without they being entrusted with any responsibility to do deal with them. Listen!] do you suppose that you would go to Paradise even though you have not encountered the circumstances which were encountered by people before you [to whom Messengers were similarly sent]? Affliction and hardships befell them; and so shaken were they that the Messenger and the faithful who were with him cried out: ‘When comes the help of God?’ [At that time, the glad tidings were given]: Listen! God’s help is ever near.17 (214)

They ask you about what they should spend18. Tell them: ‘Whatever you spend is for your parents and kinsfolk and for the orphan and the destitute and the wayfarer [of your society]. And [rest assured] whatever good you do [will never go waste] because God is fully aware of it’19.  (215)

Warfare is ordained for you and it is also displeasing to you [like it is displeasing for you to spend in the way of Allah]. It is very much possible that you may dislike a thing even though it is good for you, and it is very much possible that you like a thing even though it is bad for you.20 [And in reality] God knows, but you have no knowledge [of many such things]. (216)

They ask you of warfare in the sacred month.21 Tell them: ‘Warfare in this month is a grave offence but to impede others from the path of God, to deny Him, and to stop people from going to Sacred Mosque and to expel its dwellers, is far more grave in His sight. To force people to give up their religion is more grievous than bloodshed’. And [O Prophet! you should know that these people against whom you have been directed to fight have decided between themselves that] they will not cease to fight against you until they force you to renounce your faith – if they are able to. But whoever of you recants and dies in a state of disbelief [should know that] it is such people whose deeds shall bear no fruit in this world and in the world to come22. And such men shall be the dwellers of the Fire, wherein they shall abide forever. [On the other hand], those who fully adhered to faith23and those who migrated from their land and fought for the cause of God, may hope for God’s mercy24. God is most- forgiving and ever-merciful. (217-18)

They ask you about drinking and gambling [because in their society these are also a means of helping the poor]25. Tell them: ‘There is great sin in both, [and no doubt] they have some benefit for people; but their sin is far greater than their benefit’.26 And they ask you [to explain] what they should spend [in charity]. Tell them: ‘Whatever is above your needs.’27 Thus God explains to you His verses so that you may reflect on the matters of both this world and of the next.28 And they ask you [that if war takes place and people are killed then] what should be done with the orphans? Tell them: ‘In whatever is their welfare is best. And if [by marrying their mothers], you share [their affairs] with yours, they are your brothers29. And God knows the man who means mischief from the man who means good30. If God wished, He could have made matters difficult for you [by not giving you this permission]. Indeed, God is mighty and wise.’31 (219-20)

And [even for the welfare of the orphans], you shall not wed idolatrous women32, unless they embrace faith. And [remember] a believing slave-girl is better than an idolatrous woman, although you may fancy her. Nor shall you wed your women to the Idolaters, unless they embrace faith. And [remember] a believing slave is better than an Idolater, although you may fancy him.33 These [idolatrous people] call you to the Fire; but God calls you, by His grace, to Paradise and to forgiveness34. And explains His verses to people so that they may take heed.  (221)

1. This is a reference to those Hypocrites of Madinah who, when conversing about jihad, would express great enthusiasm and assure their whole hearted support to the Muslims. However, when then they would leave the presence of Muhammad (sws), they would strive all out to disillusion people from his message and harm its cause in whatever way they could. They are warned that this pretentious display can only last in this world. On the Day of Judgement, they shall be fully exposed and would not be able to hide what they now may be able to conceal.

2. A common trait of a hypocrite is that he swears by God on every statement he gives in order to lend credence to his words. This is because he suffers from a kind of psychological weakness thinking that people would not believe him unless he greatly emphasizes his point.

3. The Qur’anic words used are ‘أَلَدُّ الْخِصَامِ’. The word ‘خِصَامِ’ in the opinion of this writer is the plural of ‘خَصْم’ and the whole expression means: ‘the most deadliest among the enemies’.

4. That is in these circumstances when the worldly retribution of the disbelievers is destined to take place, the Hypocrites instead of calling people to faith and thereby urging them to peace and harmony, want to kindle the flames of war. This of course would result in the destruction of crops and in the genocide of people.

5. The Arabic words used are ‘أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ’. The particle ‘ب’ in this expression is that of ‘مصاحبة’ and the word ‘الْعِزَّةُ’ is exactly in the same meaning as in the Qur’anic verse: (38:2) ‘بَلْ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ’.

6. The implied meaning is that if these Hypocrites are not being checked for their insolence and misdemeanour, it is not because of some lenience. For such people, the raging fire of Hell lies in waiting. They shall be punished severely according to what they deserve once they encounter it.

7. The address, though made in general words, is directed at the Hypocrites who are referred to in the previous verses. They are told that instead of following the footsteps of Satan they should follow the true believers who are willing to sacrifice everything for the cause of their faith.

8. The Qur’anic word used is ‘كَافَّةً’ (kaffah). Grammatically it is a ‘حال’ (an accusative of state) from the subject-antecedent (ضمير الفاعل) of the verb ‘ادْخُلُوا’ (enter all of you). The implied meaning is that since all Muslims are one community, they should behave as one community also as far as obeying the Almighty is concerned. This should not be the case that once they claim to be adherents to Islam, some of them should follow God and some Satan. Such an attitude can in no way be condoned once a person professes belief in God.

9. The Qur’anic word used is ‘بَيِّنَاتُ’. It implies those verses of the Qur’an which warn a believer from the machinations of Satan and which inform him of the requisites of faith. It is to point to this aspect that the word is translated as ‘warnings’.

10. While explaining the relevance of these two attributes of God, Imam Amin Ahsan Islahi writes:

The attribute ‘عَزِيزٌ’ (‘Aziz) is mentioned here to signify two aspects: Firstly, it serves to caution the disbelievers that the Almighty is not weak or feeble; on the contrary, He possesses great might and power. So if they still succumb to Satan in spite of His warnings, then He has all the power to nab them and severely punish them – something which He has forewarned them with. Secondly, this attribute points to the reality that those who become Satan’s disciples in spite of being recipients of clear guidance are in no way doing any harm to the Almighty. In fact, they are harming themselves since the Almighty is ‘عَزِيزٌ’ (’Aziz), ie, He cannot be harmed or affected in any way.

Similarly, the attribute of ‘حَكِيمٌ’ (Hakim) is also highlighting two aspects: Firstly, the Creator of this world is wise and prudent. As a natural consequence of this attribute, He will definitely differentiate between the fates of those who follow His guidance and of those who evade it. If He does not do so and leaves His creation to themselves or deals with both these factions in the same manner, then this would mean that He is not wise at all. Moreover, this would imply that this world is not a meaningful creation and that its Creator is irresponsible who has created this universe for His entertainment and enjoyment. Secondly, the delay in the results of good and bad deeds is based on His wisdom. At times, He gives respite to the followers of Satan and at other times, He puts true believers through periods of severe trial. This should neither make the evil-doers arrogant nor produce frustration in the righteous. In fact, it should be understood that the period of respite and that of trial are based on His profound wisdom. All His laws and their consequences are indomitable and invincible. They cannot be changed by the slightest. (Amin Ahsan Islahi, Tadabbur-i-Qur’an, 2nd ed., vol. 1 (Lahore: Faran Foundation, 1986), 499)

11. Since these Hypocrites mostly belonged to the Israelites, they are directed here to consult their own brethren. They would tell them that no miracle, however great it is, can stir people who do not use their intellect.

12. While commenting at the self-delusion that causes such jest, Imam Amin Ahsan Islahi writes:

Truth and falsehood, faith and disbelief have been granted respite in this world. It is not that a person who adopts the path of piety and obedience is exempted from trials and tests. On the contrary, in certain circumstances his trial becomes more pronounced depending upon the extent of faith he has. Similarly, if a person adopts a life of sin and disbelief, it is not the practice of the Almighty to punish him immediately. On the contrary, on most occasions, he is granted so much respite that his audacity on evil augments with every passing day. It is this self-delusion that is highlighted by the word ‘زُيِّنَ’ (zuyyina: decked with attractions). In other words, so allured have the Hypocrites become to life from this aspect that they are not able to look at it from other angles. Evidently, it is Satan who has allured their eyes through the aspect referred to above, as is asserted by the Qur’an at other places. More obvious is the fact that it is the love for immediate gains and the lust to follow base desires on the part of man that provides Satan the opportunity for this allurement. (Amin Ahsan Islahi, Tadabbur-i-Qur’an, 2nd ed., vol. 1 (Lahore: Faran Foundation, 1986), 501)

13. So great would this bestowal be that it would exceed what had been imagined by them.

14. They contend that truth and falsehood are not so distinct and definite that they can totally adopt either one of them in a decisive manner; there exist differences in both, as a result of which it is difficult for someone to be conclusive about them. Consequently, they go on to maintain that the unbiased attitude they have adopted in the ongoing conflict between good and evil is the correct one.

15. The actual word used is ‘إِذْنِ’ which means permission. This permission from the Almighty is both to provide the evil-doers with opportunity to do more evil and to support the righteous to do more good. Here, obviously, the latter aspect is implied.

16. The implication being that the truth has always remained manifest and now also the Almighty has fully unveiled it through His Book. However, one can only be the beneficiary of this truth if he shuns malice and envy and turns to the Book of God as a true seeker of the truth. This attitude is a pre-requisite to receive guidance. It is the law of the Almighty that He gives guidance to people who adopt this attitude.

17. When the worldly retribution of people takes place in the time of the Messengers of the Almighty, it always does so when people are fully made aware of the truth and they deny it in spite of being convinced about its veracity. Believers are granted success after they are made to pass through certain very trying circumstances. Here, the aforementioned Hypocrites are prodded that the Almighty’s help will not come in a manner they want it. This is an established practice of the Almighty which He never abandons.

18. This and other questions which follow were arising in the minds of the Hypocrites and the Muslims weak in faith regarding the jihad and infaq the previous verses discuss. The topic of the revival of the shari‘ah that began with the directive of qisas (verse: 178) will now go on to conclude after these questions are answered.

19. This answer actually takes into account the mentality of the people who were posing it. The Qur’an tells them that as far as the amount which they should spend in the way of Allah is concerned, they must determine it themselves keeping in view their own grit and capacity. What they should understand is the fact that they must not be unnerved if they are urged by the Almighty to spend in His way; whatever they spend would obviously not fill the coffers of the Almighty; it would fulfill the needs of their own brethren; instead of taking money from them, the Almighty would in fact reward them from ten to seven hundred times for this benevolence; the virtuous deeds that they do are in His knowledge and He would certainly not forget them.

20. This is a statement of an obvious fact: things which morally uplift and develop a person are often disliked by him and those which morally degrade and lower him are often relished by him and he is readily drawn into them.

21. Although the Qur’an has already answered the question of warfare in the sacred months in verses 190-95, yet these people posed it again thinking that this might save them from the obligation of warfare. This time, not only are they answered in detail but also explained the ultimate outcome of their attitude keeping in view their intention and inclination of relinquishing faith that their minds clearly possessed.

22. A mention of the fact that the deeds of such people would go waste in both this world and in the one to come actually implies that those who deliberately deny a Messenger of God sent to them are punished in this world.

23. The original word used is ‘آمَنُوا’ (they professed faith). The context in which it is used here shows that it denotes completeness and is translated as ‘they fully adhered to faith’, keeping in view this aspect.

24. Even after being blessed with the facility and backing by the Almighty to do deeds as great as jihad and hijrah (migration), a true believer only becomes hopeful for God’s mercy because salvation is in fact dependent on His mercy and grace. Consequently, the verses aptly end on the words: He is most-forgiving and ever-merciful.

25. Gambling and drinking in pre-Islamic times were a means through which the rich showed their generosity and helped the poor and needy. In winters, when cold winds blew in and caused conditions akin to drought, the courageous would gather at various places, drink liquor and, in their state of inebriation, slaughter any camels they could get hold of. They would pay the owner of the camels whatever price he demanded. They would then gamble on the meat of the slaughtered camels. Whatever parts of meat a person won in this gambling, he would generously distribute them among the poor who would gather around on such occasions. In pre-Islamic Arabia, this was a matter of great honour and people who took part in this activity were considered very philanthropic and generous. The poets would narrate the accounts of their benevolence in their odes. On the other hand, people who stayed away from this activity would be called ‘barm’ (stingy). It was this very benefit of drinking and gambling which prompted people to make an inquiry when they were regarded as prohibited items.

26. The Qur’anic words used are ‘أَكْبَرُ مِنْ نَفْعِهِمَا وَإِثْمُهُمَا’. It is evident from the answer given by the Qur’an that the real reason for prohibiting something is the moral harm it causes. The Qur’an generally does not discuss the ills and harms which are not moral in nature. That the moral harm of drinking and gambling is what is implied here is evident from the fact that the word ‘نَفْع’ (benefit) is used in contrast with the word ‘اِثْم’ (sin). Had a comparison between their worldly benefits and harms been intended, the word ‘ضَرَر’ (damage) would have been used instead ‘اِثْم’.

27. After repeated questions on this topic, the Qur’an has replied that after setting aside money for personal and business use whether of the present or of the future what remains is the right of the society they live in. The obligation of infaq pertains to this over and above amount. This is the utmost limit of the obligation of infaq that is imposed on a Muslim by his Creator. He is not required to do anything over and above this.

28. The Qur’an here has stated the real utility of the explanation of something which was originally left very brief. Writes thus Imam Amin Ahsan Islahi:

If all the questions discussed above are deliberated upon, it comes to light that these questions arose because generally a person is unable to assess in a balanced manner the benefits of this world and of the world to come. It is because of this imbalance that if people become inclined to religion they go as far as becoming ascetics and hermits so much so that to them warfare, in all circumstances, becomes something adverse to righteousness and piety; similarly, if they become inclined to mundane pursuits they go as far as to try to regard things like gambling and drinking as virtuous deeds merely because they provide a few benefits. The guidance provided by the Qur’an to human intellect actually equips it to overcome this unbalanced and extreme attitude and view the requisites of both worlds in the correct perspective. (Amin Ahsan Islahi, Tadabbur-i-Qur’an, 4th ed., vol. 1 (Lahore: Faran Foundation, 1991), 515)

29. The implied meaning being that in this regard the real thing is the welfare of the orphans – which must always remain in consideration. If this objective can be achieved by combining their affairs, then this should be done and if it can be achieved by keeping them independent, then this measure should be resorted to.

30. A warning is sounded by these words. People must know that God is fully aware of their intentions. He knows those who intend good for the orphans by this measure and those who have evil intentions hidden behind it. They should, therefore, must never try to exploit the permission given in this matter.

31. The implication being that had not this permission of combining their affairs been given, people would have ended up in great difficulty but since the Almighty is wise (حَكِيمٌ), He has been kind enough to make things easier for them so that they are easily able to serve the society in this manner. Hence, they must be grateful to the Almighty. If they try to misuse this opportunity, they must remember that He is also Powerful (عَزِيزٌ); no one can save them from His grasp.

32. The word ‘اَلمُشْرِكُوْن’ (polytheists) here qualifies the polytheists of Arabia. The Qur’an specifically uses this word for them. Other people of the world can be regarded as idolaters if they positively subscribe to idolatry (polytheism) like the Idolaters of Arabia. They cannot be called Idolaters if they have not willingly and intellectually adopted idolatry. For example, the Jews and Christians of Arabia were also involved in blatant forms of polytheism, but since they were originally upholders of monotheism and shunned polytheism, they cannot be called idolaters.

33. This explanation has been made so that it becomes evident to people that the standards of likes and dislikes must change once a person professes faith. While commenting on this aspect, Islahi writes:

In Islam, the standards of likes and dislikes are neither looks, nor social status nor race; being a free man or a bond man is also not bases in this matter. They are in fact based upon faith and righteous deeds. Muslims have therefore been told that their relationships and associations are not bound by race, creed or brotherhood; they are in fact subservient to faith and deeds. A charming princess of the Quraysh has no worth for them if she is not decked with the ornament of faith and a jet black African lady is like the graceful Hur of Paradise for them if her heart is illuminated with the light of faith. (Amin Ahsan Islahi, Tadabbur-i-Qur’an, 4th ed., vol. 1 (Lahore: Faran Foundation, 1991) p. 519)

34. The verse delineates the underlying wisdom of prohibiting marriage with upholders of polytheism. If someone does so, he would actually be surrendering his household to the calls of Hell. The reason is that People who ardently adhere to polytheism would never be forgiven by the Almighty nor would they ever enter His Paradise. A person who marries among polytheists is actually making his abode in Hell. No sane person can do such a blunder.