Researcher’s Companion
I Meaning & Morphology (الصرف و اللغة)
1. al-Mushrikūn (‘المشركون’)
As pointed out by the author (ref. 15), in the ‘عرف’ (‘urf: conventional usage) of the Qur’ān, the word al-Mushrikūn (‘المشركون’) is specifically used for the Idolaters of Arabia. These Idolaters of Arabia subscribed to the creed of polytheism and worshipped other deities besides the Almighty and insisted that polytheism is the very religion revealed by the Almighty. Accordingly, they were called al-Mushrikūn (‘المشركون’) because of their declared adherence to polytheism.
In contrast to them, the People of the Book of Arabia (the Jews and Christians) were basically monotheists though they had become incriminated with certain blatant forms of polytheism. The Qur’ān points out their polytheistic practices in the following words:
وَقَالَتْ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتْ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمْ اللَّهُ أَنَّى يُؤْفَكُونَ اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ(٩: ٣٠-١)
The Jews call [of Arabia] ‘Uzayr son of God, and the Christians call Christ the son of God. That is a saying from their mouth; [in this] they but imitate what the disbelievers of old used to say. Allah’s curse be on them: how they are deluded away from the Truth! They take their priests and their anchorites to be their lords in derogation of Allah, and [they take as their Lord] Christ the son of Mary; yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him: [far is He] from having the partners they associate with Him. (9:30-1)
However, the Qur’ān nowhere in its entire text calls them as polytheists. A person becomes a polytheist when he openly admits that he is a polytheist. A person who claims to be a monotheist in spite of being involved in polytheistic practices, cannot be regarded as a polytheist. The reason is that such a person might be doing something wrong without realizing that what he is doing.
Moreover, the distinction the Qur’ān makes between declared adherents to polytheism (the Idolaters of Arabia) and those who were adverse to polytheism yet had become involved in it (the People of the Book of Arabia), can be appreciated in its subtle choice of words for both these religious denominations. While referring to the polytheistic practices of the People of the Book, it always employs a verb; never are they referred to in the form of an adjective. The reason for this distinction is that an adjective qualifies states of permanence and perpetuity while a verb qualifies a temporary or transient state1. In other words, the mention of the polytheistic practices of the People of the Book in the form of verbs shows that they at times indulge in polytheism (that too without realizing it) and are not its positive advocates.
2. ‘فتنه’ Fitnah
The word ‘فتنه’ (2:217) literally means ‘trial’ and ‘test’2. One form of this trial is that people are subjected to torture for following a particular ideology and thereby forced to give it up. Since at the time of revelation of the Qur’ān this practice was rampant in the Arab society, the Qur’ān used this word in the above sense. When used in this sense it becomes equivalent to the English word ‘persecution’. The following verses bear witness to this usage:
فَمَا آمَنَ لِمُوسَى إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ أَنْ يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنْ الْمُسْرِفِينَ (٨٣:١٠)
But none believed in Moses except some children of his People; because of the fear of Pharaoh and his chiefs, lest they should persecute them; and certainly Pharaoh was mighty on the earth and one who transgressed all bounds. (10:83)
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ(١١٠:١٦)
But surely your Lord – to those who leave their homes after they are subjected to persecution – and who thereafter strive and patiently persevere – your Lord, after all this, is Ever-Forgiving, Most Merciful. (16:110)
إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (١٠:٨٥)
Those who persecute the believers, men and women, and do not turn in repentance, will face the torment of Hell and they will have [to endure] the torment of the Burning Fire. (85:10)
II Eloquence & Style (الاساليب و البلاغة)
1. The ‘يَسْأَلُونَكَ’ format of queries
It is essential to be aware of the fact that in the language and diction of the Qur’ān the questions posed by the words ‘…يَسْأَلُونَكَ’ format must always be understood by the answer given. The reason for this is that such questions are quoted in a very brief and concise manner and normally carry no details about what is actually being inquired. This can be observed in verses 215 and 220. Consequently, if the answer to the question in verse 215 is deliberated upon, it can be see that it is not that the heads of infāq that required any explanation (as is contended by most commentators), rather it is the fact that mere spending in the way of Allah was a hard ask from these people. They are thus chided that their money is not going to fill the coffers of the Almighty, rather it will be spent on their own brethren and that they shall be duly rewarded for the smallest of amounts they spend since the Almighty has knowledge of everything they do. When in verse 219 the question is repeated, the answer this time focuses on what the ultimate limit of spending is.
Moreover, another aspect needs to be kept in mind with regard to the queries stated in this section of verses. While some of them are mentioned right after the particle of copulation ‘و’, others are not. The reason for this is that the former ones were asked one after the other without any time lapse and hence were placed right after one another while the latter ones belong to another time.
2. Contrast between ‘اِثْم’ and ‘نَفْع’
As pointed out by the author (ref. 9) the contrast between the words ‘اِثْم’ and ‘نَفْع’ (2:219) needs to be noted by the reader since it is this contrast which actually brings out the true connotation of ‘نَفْع’. As the author has pointed out, here the contrast points to the fact that the word ‘نَفْع’ actually means the moral benefit and utility that liquor and gambling have. The reason is that the word ‘اِثْم’ used in contrast to it refers to moral ills. In other words, the way liquor and gambling were morally beneficial for the Arab society (see ref. 8) is being referred to and therefore the real reason for the question. Some commentators3 have pointed out the fact that the Qur’ān has acknowledged that gambling and liquor possess some utility for people like for example the former gives access to money earned without much effort and the latter to a temporary state of pleasure and relief. Whether this is true or not is not the concern of the Qur’ān. Had this been the concern, the contrast explained above would have been made in different words. The word ‘ضَرَر’ (or some other word of similar connotation) would have been used since ‘ضَرَر’ means ‘worldly damage’ in contrast to ‘moral damage’ connoted by the word ‘اِثْم’.
3. Use of the Verb ‘آمَنُوا’
In the Arabic language, a verb may be used in various degrees. For example, a verb may express intention, result or completeness depending upon the context in which it is used. The verb ‘آمَنُوا’ (2:218), as pointed by the author (ref. 6), expresses completeness. This means that the people who are being referred to by this word are not merely the ones who professed faith, rather they diligently adhered to in spite of the difficult circumstances they were put through. Consequently, the subsequent words ‘هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ’ (they migrated and waged war in the way of Allah) show how steadfast and diligent they were in their faith.
III Coherence and Placement (النظم و النظام)
1. The Tabyīn Verses
Verses 217 and 221 (‘كَذَلِكَ يُبَيِّنُ اللَّهُ’ and ‘وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ’) are the tabyīn verses which in accordance with the promise made by the Almighty in Sūrah Qiyāmah (75:19) are actually an explanation of a previous directive. They were revealed later and placed adjacent to the directive(s) they explain. (For more examples of such verses see: 2:187, 2:219. 2:266, 3:103, 24:58, 24:61)
2. Placement and relationship of Verses 219, 220 and 221
Questions which pertain to Jihād and Infāq are primarily discussed in the section of verses given in the main text of the article (verses 215-221). While the relevance of the rest of the questions with these two topics is obvious, that of the questions regarding drinking and gambling (219), orphans (220) and marriage with idolaters (221) at first glance seem out of place. The author has tried to point out the relevance of all these questions to Jihād and Infāq in his translation: Gambling and drinking in pre-Islamic Arabia were a means of Infāq. The issue of the orphans emerged from the fact that loss of lives during Jihād could result in their increase in the society. Similarly, the issue of marriage with Idolaters is actually related to the directive of the orphans. As such, verses all these three questions bear a deep relation with the topics of Jihād and Infāq.
IV Scriptures and Testaments (العهود و الصحف)
1. Marriage with Idolaters
Like the Qur’ān (2:221), the Old and New Testaments prohibit marriage with Idolaters as well:
Do not intermarry with them. Do not give your daughters to their sons or take their daughters for their sons for they will turn your sons away from following me to serve other gods and the Lord’s anger will burn against you and will quickly destroy you. (Dt. 7:3-4)
Do not be yoked together with the unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? (2 Co. 6:14-16)
1. See: Farāhī, Hamīdu’l-Dīn, Rasā’il fī ‘Ulūmi’l-Qur’ān, 2nd ed., vol. 1, (Azamgarh: Dā’irah Hamīdiyyah, 1991), p. 252
2. Says Ibn Manzūr: ‘جماع معنى الفتنه الابتلاء و الامتحان والاختبار’. (Ibn Manzūr, Lisānu’l-‘Arab, 1st ed., vol. 13, (Beirut: Dār Sādir, 1400 AH), p. 317
3. See for example: Qurtubī, al-Jāmi‘ ‘al-Ahkām al-Qur’ān, 1st ed., vol. 2, (Beirut: Dār Ahyā al-Turāth al-‘Arabī, 1952), p. 57