Message of the Qur'an: Sept.24. 2011
2:254
O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day246 when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth - it is they who are evildoers!
246 Le., the Day of Judgment. With this exhortation the Qur'an returns to the subject of verse 245:
"Who is it that will offer up unto God a goodly loan?" We may, therefore, infer that the
"spending in God's way" relates here to every kind of sacrifice in God's cause, and not merely
to the spending of one's possessions.
2:255
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave?
He knows all that lies open before men and all that is hidden from them,247 whereas they cannot attain to aught of His knowledge save that which He wills [them to attain].
His eternal power248 overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous
2:256
THERE SHALL BE no coercion in matters of faith.249 Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil250 and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.
247 Lit., "that which is between their hands and that which is behind them". The commentators
give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and 'Ata'
assume that "that which is between their hands" means "that which has happened to them in
this world", while "that which is behind them" is an allusion to "that which will happen to
them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite
and say that "that which is between their hands" refers to the next world, "because they
are going towards it", while "that which is behind them" means this world, "because they
are leaving it behind" (Razi). Another explanation is "that which took place before them
and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi
("that which lies open between one's hands") is lost sight of: namely, that which is evident
or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or
perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence
and omniscience, the translation given by me seems to be the most appropriate.
248 Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this
as "His sovereignty" or "His dominion", while others take it to mean "His knowledge"
(see Muhammad 'Abduh in Manar III, 33); Razi inclines to the view that this word denotes
God's majesty and indescribable eternal glory.
249 The term din denotes both the contents of and the compliance with a morally binding law;
consequently, it signifies "religion" in the widest sense of this term, extending over
all that pertains to its doctrinal contents and their practical implications, as well as
to man's attitude towards the object of his worship, thus comprising also the concept of
"faith". The rendering of din as "religion", "faith","religious law" or "moral law"
(see note 3 on 109:6) depends on the context in which this term is used. - On the strength
of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha), without any exception, hold that forcible
conversion is under all circumstances null and void, and that any attempt at coercing
a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes
of the widespread fallacy that Islam places before the unbelievers the alternative of
"conversion or the sword".
250 At-taghut denotes, primarily, anything that is worshipped instead of God and, thus, all
that may turn man away from God and lead him to evil. It has both a singular and a
plural significance (Razi) and is, therefore, best rendered as "the powers of evil".
| سورة البقرة | 2 | 254 | يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ |
| سورة البقرة | 2 | 255 | اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ |
| سورة البقرة | 2 | 256 | لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ |
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