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M-AI-C 10

Let those who do not believe in the life to come, listen to it and be pleased with it, and let them gain what they may gain.

And in order that the hearts of those who do not believe in the Hereafter may lean towards it and that they may like it, and earn the sins which they are to earn.

and that the hearts of those who believe not in the world to come may incline to it, and that they may be well-pleased with it, and that they may gain what they are gaining.

Yet, to the end that the hearts of those who do not believe in the life to come might incline towards Him, and that in Him they might find contentment, and that they might earn whatever they can earn [of merit] -

And it is in order that the; hearts of those who believe not in the Hereafter might incline thereto, and that they might be pleased therewith, and that they might do that whereof they are the doers.

(And this is in order) that the hearts of those who disbelieve in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (all kinds of sins and evil deeds, etc.).

So that the hearts of those who do not believe in the Hereafter may incline to it, and be content with it, and that they may perpetrate whatever they perpetrate.

So that the hearts of those who do not believe in the Life to Come might incline towards this attractive delusion, and that they may be well pleased with it and might acquire the evils that they are bent on acquiring.

And Tasgha to it that the hearts of those who do not believe in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing.

That the hearts of those who believe not in the Hereafter may incline thereto, and that they may take pleasure therein, and that they may earn what they are earning.

so that toward it may incline the hearts of those who do not believe in the Hereafter, and so that they may be pleased with it and commit what they commit.

so that the hearts of those who have no belief in the Everlasting Life are inclined to it and, being pleased, persist in their sinful ways.

And [it is] so the hearts of those who disbelieve in the Hereafter will incline toward it and that they will be satisfied with it and that they will commit that which they are committing.

Let those who do not believe in the Day of Judgment listen to the deceitful words with pleasure and indulge in whatever sins they want.

And that the hearts of those who do not believe in the hereafter may incline to it and that they may be well pleased with it and that they may earn what they are going to earn (of evil).

Walita<u>s</u>gh<u>a</u> ilayhi afidatu alla<u>th</u>eena l<u>a</u> yuminoona bi<b>a</b>l<u>a</u>khirati waliyar<u>d</u>awhu waliyaqtarifoo m<u>a</u> hum muqtarifoon<b>a</b>

in order that the hearts of those who do not believe in the life to come might incline towards those suggestions and, being pleased, persist in their sinful ways.

To such (deceit) let the hearts of those incline, who have no faith in the hereafter: let them delight in it, and let them earn from it what they may.

6

وَلِتَصْغَىٰٓ إِلَيْهِ أَفْـِٔدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا۟ مَا هُم مُّقْتَرِفُونَ

This is so that the hearts of those who do not accept the Afterlife may incline towards what they whisper to one another, happily accepting such things for themselves, and that they persist in committing the sins and wrongs they were doing.

This is so that the hearts of those who do not accept the Afterlife may incline towards what they whisper to one another, happily accepting such things for themselves, and that they persist in committing the sins and wrongs they were doing.

(Say): "Then should I seek (the source of) law elsewhere than God, when it is He who has revealed this Book to you, which distinctly explains (everything)?" Those to whom We have given the Book know it has been sent by your Lord in truth. So be not a sceptic.

“So shall I seek the command other than that of Allah, whereas it is He Who has sent down the detailed Book towards you?” And those whom We gave the Book know that this is the truth sent down from your Lord, so O listener, (followers of this Prophet) do not ever be of those who doubt.

What, shall I seek after any judge but God? For it is He who sent down to you the Book well-distinguished; and those whom We have given the Book know it is sent down from thy Lord with the truth; so be not thou of the doubters.

[say thou:] "Am I, then, to look unto anyone but God for judgment [as to what is right and wrong], when it is He who has bestowed upon you from on high this divine writ, clearly spelling out the truth?" And those unto whom We have vouchsafed revelation aforetime know that this one, too, has been bestowed from on high, step by step, by thy Sustainer. Be not, then, among the doubters-

Say thou: shall I then seek as judge other than Allah, when it is He who hath sent down toward you the Book detailed? And those whom We vouchsafed the book know that it hath been revealed by thy Lord in truth; so be thou not of the doubters.

[Say (O Muhammad SAW)] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (The Quran), explained in detail." Those unto whom We gave the Scripture [the Taurat (Torah) and the Injeel (Gospel)] know that it is revealed from your Lord in truth. So be not you of those who doubt.

“Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?” Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt.

Shall I look upon anyone apart from Allah for judgement when it is He Who has revealed to you the Book in detail? And those whom We gave the Book (before you) know that this (Book) has been revealed in truth by your Lord. Do not, then, be among the doubters.

[Say:] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book, explained in detail." Those unto whom We gave the Scripture know that it is revealed from your Lord in truth. So be not you of those who doubt.

Shall I seek other than Allah for judge, when He it is Who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers.

[Say,] ‘Shall I seek a judge other than Allah, while it is He who has sent down to you the Book, well-elaborated?’ Those whom We have given the Book know that it has been sent down from your Lord with the truth; so do not be one of the skeptics.

Should I seek a judge other than Allah when it is He who has sent down the well distinguished Book for you? Those to whom We have given the Book know that it is the truth sent down from your Lord, so do not be among the doubters.

[Say], "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.

(Muhammad), say, "Should I seek any judge other than God? It is He Who has revealed this Book (Quran) to you with all its intricate details." Those to whom We have given the Bible know that the Quran has been revealed to you from your Lord in all Truth. Thus, you (people) must have no doubts about it.

Shall I then seek a judge other than Allah? And He it is Who has revealed to you the Book (which is) made plain; and those whom We have given the Book know that it is revealed by your Lord with truth, therefore you should not be of the disputers.

Afaghayra All<u>a</u>hi abtaghee <u>h</u>akaman wahuwa alla<u>th</u>ee anzala ilaykumu alkit<u>a</u>ba mufa<u>ss</u>alan wa<b>a</b>lla<u>th</u>eena <u>a</u>tayn<u>a</u>humu alkit<u>a</u>ba yaAAlamoona annahu munazzalun min rabbika bi<b>a</b>l<u>h</u>aqqi fal<u>a</u> takoonanna mina almumtareen<b>a</b>

Should I seek a judge other than God, when it is He who has revealed the Book, clearly explained. Those to whom We gave the Book earlier know that it is the truth revealed by your Lord. Therefore, have no doubts.

Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.

6

أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَٰبَ مُفَصَّلًا وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.

Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.

<p>Commentary</p><p>Mentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam ﷺ . Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.</p><p>The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.</p><p>The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam ﷺ enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad ﷺ is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.</p><p>It was regarding this that it was said in the first verse (114): أَفَغَيْرَ‌ اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.</p><p>After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet ﷺ : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ‌ينَ (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet ﷺ but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: ` when this has been said to the Holy Prophet ﷺ who would have the audacity to entertain any doubt?'</p>

CommentaryMentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam ﷺ . Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam ﷺ enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad ﷺ is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.It was regarding this that it was said in the first verse (114): أَفَغَيْرَ‌ اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet ﷺ : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ‌ينَ (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet ﷺ but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: ` when this has been said to the Holy Prophet ﷺ who would have the audacity to entertain any doubt?'

<div class="text_uthmani arabic">أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً</div><p>(Shall I seek a judge other than Allah...) between you and I, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً</div><p>(while it is He Who has sent down unto you the Book, explained...) in detail, </p><div class="text_uthmani arabic">وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ</div><p>(and those unto whom We gave the Scripture) the Jews and the Christians, </p><div class="text_uthmani arabic">يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ</div><p>(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, </p><div class="text_uthmani arabic">فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ</div><p>(So be not you of those who doubt.) is similar to His other statement, </p><div class="text_uthmani arabic">فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ </div><p>(So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, </p><div class="text_uthmani arabic">وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً</div><p>(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, </p><div class="text_uthmani arabic">يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ</div><p>(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. </p><div class="text_uthmani arabic">لاَ مُبَدِّلَ لِكَلِمَـتِهِ</div><p>(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, </p><div class="text_uthmani arabic">وَهُوَ السَّمِيعُ</div><p>(And He is the All-Hearer,) Hearing, His servants' statements, </p><div class="text_uthmani arabic">الْعَلِيمُ</div><p>(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds. </p>

أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً(Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً(while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ(and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ(So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. لاَ مُبَدِّلَ لِكَلِمَـتِهِ(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ(And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.

Perfected are the laws of your Lord in truth and justice, and there is no changing His laws. He is all-hearing and all-knowing.

And the Word of your Lord is complete in truth and justice; there is none to change His Words; He is the All Hearing, the All Knowing.

Perfect are the words of thy Lord in truthfulness and justice; no man can change His words; He is the All-hearing, the All-knowing.

for, truly and justly has thy Sustainer's promise been fulfilled. There is no power that could alter [the fulfilment of] His promises: and He alone is all-hearing, all-knowing.

And perfected is the word of thy Lord in veracity and in justice. And none can change His words. And He is the Hearer, the Knower.

And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.

The Word of your Lord has been completed, in truth and justice. There is no changing to His words. He is the Hearer, the Knower.

The Word of your Lord is perfect in truthfulness and justice; no one can change His words. He is the All-Hearing, the All-Knowing.

And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.

Perfected is the Word of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower.

The word of your Lord has been fulfilled in truth and justice. Nothing can change His words, and He is the All-hearing, the All-knowing.

Perfected are the words of your Lord in truth and justice, none can change His Words. He is the Hearing, the Knowing.

And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.

(After having revealed the Quran to you) in all truth and justice, your Lord's Word has been completed. No one can change His Words. He is All-hearing and All-knowing.

And the word of your Lord has been accomplished truly and justly; there is none who can change His words, and He is the Hearing, the Knowing.

Watammat kalimatu rabbika <u>s</u>idqan waAAadlan l<u>a</u> mubaddila likalim<u>a</u>tihi wahuwa a<b>l</b>ssameeAAu alAAaleem<b>u</b>

The Word of your Lord is perfected in truth and justice. None can change His words. He is the All Hearing, the All Knowing.

The word of thy Lord doth find its fulfilment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all.

6

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

The word of your Lord – namely the Qur’ān – is complete in the truthfulness of its statements and the justice of its instructions and prohibitions. There is no one who can alter His words. He is the One Who hears and knows the statements of His servants. Nothing is hidden from him and He will repay their actions.

The word of your Lord – namely the Qur’ān – is complete in the truthfulness of its statements and the justice of its instructions and prohibitions. There is no one who can alter His words. He is the One Who hears and knows the statements of His servants. Nothing is hidden from him and He will repay their actions.

<p>Described in the second verse (115), there are two more distinctive qualities of the Holy Qur'an sufficient to prove its being the Divine Word. It is said: وَتَمَّتْ كَلِمَتُ رَ‌بِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَاتِهِ (And the Word of your Lord is perfect in truth and justice. None is there to change His Word).</p><p>The word: تَمَّتْ (tammat) denotes the state of perfection and: كَلِمَتُ رَ‌بِّكَ (kalimatu Rabbik) refers to the Qur'an (A1-Bahr A1-Muhit, from Sayyidna Qatadah). All subjects of the Qur'an are of two kinds: (1) Those in which lesson-oriented events and conditions of world history, reward on good deeds and warning of punishment on evil deeds have been described; and (2) those in which injunctions relating to human betterment and prosperity have been laid out. It is about these two kinds that the following two qualities of the Qur'an have been identified: صِدْقًا وَعَدْلًا ، that is, perfect in truth and justice. Here, صِدْقً (sidq:truth) belongs to the first kind. It means that all events, conditions, promises or warnings mentioned in the Qur'an are true and correct. There is no possibility of fault or defect or error in them. And: عَدْلً (` adl: justice) relates to the other kind, that is, the injunctions (Ahkam). It means that all injunctions of Allah Jalla Sha'nuhu are based on ` Adl (justice). The sense of Adl covers two meanings: (1) Justice under which no injustice has been done to anyone, nor has any right been compromised or usurped; and (2) اعتدال I` tidal (moderation), that is, not being totally subordinated to the desires of human self, nor being what ingrained human emotions and natural traits cannot bear. This comes to mean that all Divine injunctions are based on justice and moderation, that is, in them, there is no injustice inflicted on anyone, nor do they have hardship and pain which are humanly unbearable - as said elsewhere: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone except to his capacity - 2:286). Then, along with it, by bringing in the word: تَمَّتْ (tammat: is perfect), it was also pointed out that the Holy Qur'an not only has the qualities of truth and justice, but that it is also perfect and complete in them in all respects.</p><p>And that all injunctions of the Qur'an be - for all peoples of the world, for all generations to come and for all changed conditions - based on both justice and moderation is something which, if considered with a little deliberation, can only be possible in nothing but Divine injunctions. No legislative assembly or congress of the world can completely foresee all forthcoming conditions in the present and the future, nor can it make any law which would accommodate all such conditions. Every country and nation makes its laws keeping in view what are usually the prevailing conditions of that country or nation. Then, even those laws are made to undergo changes when their experience proves that many of their provisions have remained contrary to justice and moderation. Now, to make a master law for other nations and peoples, or to make it with a complete consideration of all future events - that which embodies in it the qualities of justice and moderation for every nation, every country and every condition - is something beyond human thought and perception. This can only be in the Word of Allah Subhanuhu wa Ta` ala. Therefore, this fifth quality of the Holy Qur'an, the quality of truth and justice, is impeccable. It demonstrates that all past and present events, promises and warnings, narrated in it are true, wherein the least doubt of their being contrary to the actual cannot be entertained, and that all injunctions given by it are embedded with justice and moderation for the benefit of the whole world for all generations to come right through the Last Day of Qiyamah, in-junctions which inflict no injustice on anyone, nor is there the slightest deviation from the norms of moderation and balance. This is, in itself, the perfect proof of the Qur'an being the Divine Word.</p><p>The sixth quality has been identified لَّا مُبَدِّلَ لِكَلِمَاتِهِ that is, there is no one who can change the words of Allah Ta` ala. One form in which such a change can take place is when someone proves a mistake in it because of which it has to be changed; or, that some enemy changes it forcibly. The Word of Allah is pristinely pure and far beyond any such possibilities. He has Himself promised: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ‌ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ that is, ` We (only We) have revealed the Dhikr (the Qur'an) and, for it, We (only We) are the Protector - 15:9). When so, who can dare break through the protection of Allah and make any changes or alterations in it? For that matter, over fourteen hundred years have passed and there have been, in every century and every age, more people who have been against it as compared in numbers, even in power, with those who have been believing it, but not one of them had the courage to introduce one tiny variance in even a vowel point of the Qur'an. Of course, possible there was a third form of bringing in a change, that is, it be changed through abrogation (naskh) by Allah Ta` ala Himself. Therefore, Sayyidna ` Abdullah ibn ` Abbas ؓ said: ` This verse indicates that the noble Prophet ﷺ is the Last Prophet and the Qur'an, the Last Book. After this, there is no probability of an abrogation' - as it has been elucidated in other verses of the Qur'an.</p><p>At the end of verse (115), it was said: وَهُوَ السَّمِيعُ الْعَلِيمُ (and He is All-Hearing, All-Knowing) which means that Allah Jalla Sha'nuhu hears all that is being said by these people and He knows what they do openly and secretly. He will give a return for every deed of theirs in accordance with it.</p>

Described in the second verse (115), there are two more distinctive qualities of the Holy Qur'an sufficient to prove its being the Divine Word. It is said: وَتَمَّتْ كَلِمَتُ رَ‌بِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَاتِهِ (And the Word of your Lord is perfect in truth and justice. None is there to change His Word).The word: تَمَّتْ (tammat) denotes the state of perfection and: كَلِمَتُ رَ‌بِّكَ (kalimatu Rabbik) refers to the Qur'an (A1-Bahr A1-Muhit, from Sayyidna Qatadah). All subjects of the Qur'an are of two kinds: (1) Those in which lesson-oriented events and conditions of world history, reward on good deeds and warning of punishment on evil deeds have been described; and (2) those in which injunctions relating to human betterment and prosperity have been laid out. It is about these two kinds that the following two qualities of the Qur'an have been identified: صِدْقًا وَعَدْلًا ، that is, perfect in truth and justice. Here, صِدْقً (sidq:truth) belongs to the first kind. It means that all events, conditions, promises or warnings mentioned in the Qur'an are true and correct. There is no possibility of fault or defect or error in them. And: عَدْلً (` adl: justice) relates to the other kind, that is, the injunctions (Ahkam). It means that all injunctions of Allah Jalla Sha'nuhu are based on ` Adl (justice). The sense of Adl covers two meanings: (1) Justice under which no injustice has been done to anyone, nor has any right been compromised or usurped; and (2) اعتدال I` tidal (moderation), that is, not being totally subordinated to the desires of human self, nor being what ingrained human emotions and natural traits cannot bear. This comes to mean that all Divine injunctions are based on justice and moderation, that is, in them, there is no injustice inflicted on anyone, nor do they have hardship and pain which are humanly unbearable - as said elsewhere: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone except to his capacity - 2:286). Then, along with it, by bringing in the word: تَمَّتْ (tammat: is perfect), it was also pointed out that the Holy Qur'an not only has the qualities of truth and justice, but that it is also perfect and complete in them in all respects.And that all injunctions of the Qur'an be - for all peoples of the world, for all generations to come and for all changed conditions - based on both justice and moderation is something which, if considered with a little deliberation, can only be possible in nothing but Divine injunctions. No legislative assembly or congress of the world can completely foresee all forthcoming conditions in the present and the future, nor can it make any law which would accommodate all such conditions. Every country and nation makes its laws keeping in view what are usually the prevailing conditions of that country or nation. Then, even those laws are made to undergo changes when their experience proves that many of their provisions have remained contrary to justice and moderation. Now, to make a master law for other nations and peoples, or to make it with a complete consideration of all future events - that which embodies in it the qualities of justice and moderation for every nation, every country and every condition - is something beyond human thought and perception. This can only be in the Word of Allah Subhanuhu wa Ta` ala. Therefore, this fifth quality of the Holy Qur'an, the quality of truth and justice, is impeccable. It demonstrates that all past and present events, promises and warnings, narrated in it are true, wherein the least doubt of their being contrary to the actual cannot be entertained, and that all injunctions given by it are embedded with justice and moderation for the benefit of the whole world for all generations to come right through the Last Day of Qiyamah, in-junctions which inflict no injustice on anyone, nor is there the slightest deviation from the norms of moderation and balance. This is, in itself, the perfect proof of the Qur'an being the Divine Word.The sixth quality has been identified لَّا مُبَدِّلَ لِكَلِمَاتِهِ that is, there is no one who can change the words of Allah Ta` ala. One form in which such a change can take place is when someone proves a mistake in it because of which it has to be changed; or, that some enemy changes it forcibly. The Word of Allah is pristinely pure and far beyond any such possibilities. He has Himself promised: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ‌ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ that is, ` We (only We) have revealed the Dhikr (the Qur'an) and, for it, We (only We) are the Protector - 15:9). When so, who can dare break through the protection of Allah and make any changes or alterations in it? For that matter, over fourteen hundred years have passed and there have been, in every century and every age, more people who have been against it as compared in numbers, even in power, with those who have been believing it, but not one of them had the courage to introduce one tiny variance in even a vowel point of the Qur'an. Of course, possible there was a third form of bringing in a change, that is, it be changed through abrogation (naskh) by Allah Ta` ala Himself. Therefore, Sayyidna ` Abdullah ibn ` Abbas ؓ said: ` This verse indicates that the noble Prophet ﷺ is the Last Prophet and the Qur'an, the Last Book. After this, there is no probability of an abrogation' - as it has been elucidated in other verses of the Qur'an.At the end of verse (115), it was said: وَهُوَ السَّمِيعُ الْعَلِيمُ (and He is All-Hearing, All-Knowing) which means that Allah Jalla Sha'nuhu hears all that is being said by these people and He knows what they do openly and secretly. He will give a return for every deed of theirs in accordance with it.

If you follow the majority of people on the earth, they will lead you astray from the path of God, for they follow only conjecture and surmise.

And O listener, (followers of the Prophet) most of the people on earth are such that were you to obey them, they would mislead you from Allah’s way; they follow only assumptions and they only make guesses.

If thou obeyest the most part of those on earth they will lead thee astray from the path of God; they follow only surmise, merely conjecturing.

Now if thou pay heed unto the majority of those [who live] on earth, they will but lead thee astray from the path of God: they follow but [other people's] conjectures, and they themselves do nothing but guess.

And if thou obeyedest most of those on the earth, they would lead thee astray from the way of Allah; they follow not but their fancy, and they only conjecture.

And if you obey most of those on earth, they will mislead you far away from Allah's Path. They follow nothing but conjectures, and they do nothing but lie.

If you were to obey most of those on earth, they would divert you from God’s path. They follow nothing but assumptions, and they only conjecture.

(O Muhammad!) If you obey the majority of those who live on earth, they will lead you away from Allah's path. They only follow idle fancies, indulging in conjecture.

And if you obey most of those on the earth, they will mislead you far away from Allah's path. They follow nothing but conjecture, and they do nothing but lie.

If thou obeyedst most of those on earth they would mislead thee far from Allah's way. They follow naught but an opinion, and they do but guess.

If you obey most of those on the earth, they will lead you astray from the way of Allah. They follow nothing but conjectures and they do nothing but surmise.

If you obeyed most of those on earth, they would lead you astray from the Path of Allah. They follow only supposition and they are but conjecturing.

And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.

Most of the people in the land will lead you away from God's guidance if you follow them; they only follow their own conjecture and preach falsehood.

And if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie.

Wain tu<u>t</u>iAA akthara man fee alar<u>d</u>i yu<u>d</u>illooka AAan sabeeli All<u>a</u>hi in yattabiAAoona ill<u>a</u> a<b>l</b><i><u>thth</u></i>anna wain hum ill<u>a</u> yakhru<u>s</u>oon<b>a</b>

If you obey the majority of those on earth, they will lead you astray from God's way. They follow nothing but conjecture. They are only guessing.

Wert thou to follow the common run of those on earth, they will lead thee away from the way of Allah. They follow nothing but conjecture: they do nothing but lie.

6

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

If you, O Messenger, supposedly followed most of the people on earth, they would mislead you from Allah’s religion. Allah’s custom has always been that the truth is with the minority. Most people follow nothing but speculation that has no basis and they think that those whom they worship will bring them close to Allah, whereas they are completely wrong in believing this.

If you, O Messenger, supposedly followed most of the people on earth, they would mislead you from Allah’s religion. Allah’s custom has always been that the truth is with the minority. Most people follow nothing but speculation that has no basis and they think that those whom they worship will bring them close to Allah, whereas they are completely wrong in believing this.

<p>In the third verse (116), Allah Ta ala tells the Holy Prophet ﷺ that the majority of the progeny of 'Adam living on the earth is in error. Let him not be overawed by this situation and let him ignore what they say or do. The Qur'an has dealt with this subject at several places. In Surah As-Saaffaat, it is said: وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ‌ الْأَوَّلِينَ ﴿71﴾ (And truly before them, many of the ancients went astray (37:71) In Su-rah Yusuf, it is said: وَمَا أَكْثَرُ‌ النَّاسِ وَلَوْ حَرَ‌صْتَ بِمُؤْمِنِينَ ﴿103﴾ (And the majority of people - even if you wish - are not to be believers (12:103). The outcome is that the awe of majority customarily overwhelms an individual and he or she ends up following it. Therefore, the address made to the Holy Prophet ﷺ was:</p><p>And if you obey the majority of those on earth, they will make you lose the way of Allah. They follow nothing but whims, and they do nothing but make conjectures.'</p><p>The gist of the advice is that he should not be impressed by their numerical majority as a model to follow because they lack principles and go off the right way: At the end of the verse (117), it was said:</p><p>` Surely, your Lord knows best those who go astray from His way, and He is the best knower of those who are on the right path (consequently, as the errants shall be punished, the people of the straight path shall be rewarded).</p>

In the third verse (116), Allah Ta ala tells the Holy Prophet ﷺ that the majority of the progeny of 'Adam living on the earth is in error. Let him not be overawed by this situation and let him ignore what they say or do. The Qur'an has dealt with this subject at several places. In Surah As-Saaffaat, it is said: وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ‌ الْأَوَّلِينَ ﴿71﴾ (And truly before them, many of the ancients went astray (37:71) In Su-rah Yusuf, it is said: وَمَا أَكْثَرُ‌ النَّاسِ وَلَوْ حَرَ‌صْتَ بِمُؤْمِنِينَ ﴿103﴾ (And the majority of people - even if you wish - are not to be believers (12:103). The outcome is that the awe of majority customarily overwhelms an individual and he or she ends up following it. Therefore, the address made to the Holy Prophet ﷺ was:And if you obey the majority of those on earth, they will make you lose the way of Allah. They follow nothing but whims, and they do nothing but make conjectures.'The gist of the advice is that he should not be impressed by their numerical majority as a model to follow because they lack principles and go off the right way: At the end of the verse (117), it was said:` Surely, your Lord knows best those who go astray from His way, and He is the best knower of those who are on the right path (consequently, as the errants shall be punished, the people of the straight path shall be rewarded).

<h2 class="title">Most People are Misguided</h2><p>Allah states that most of the people of the earth, are misguided. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الاٌّوَّلِينَ </div><p>(And indeed most of the men of old went astray before them.) 37:71 and, </p><div class="text_uthmani arabic">وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ </div><p>(And most of mankind will not believe even if you eagerly desire it.)12:103 They are misguided, yet they have doubts about their way, and they rely on wishful thinking and delusions. </p><div class="text_uthmani arabic">إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ</div><p>(They follow nothing but conjecture, and they do nothing but lie.) Thus, they fulfill Allah's decree and decision concerning them, </p><div class="text_uthmani arabic">هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ</div><p>(It is He Who knows best who strays from His way.) and facilitates that for him, </p><div class="text_uthmani arabic">وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ</div><p>(And He knows best the rightly guided.) He facilitates that for them, all of them are facilitated for what He created them. </p><div class="text_uthmani arabic">فَكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَـتِهِ مُؤْمِنِينَ </div>

Most People are MisguidedAllah states that most of the people of the earth, are misguided. Allah said in other Ayat, وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الاٌّوَّلِينَ (And indeed most of the men of old went astray before them.) 37:71 and, وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you eagerly desire it.)12:103 They are misguided, yet they have doubts about their way, and they rely on wishful thinking and delusions. إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ(They follow nothing but conjecture, and they do nothing but lie.) Thus, they fulfill Allah's decree and decision concerning them, هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ(It is He Who knows best who strays from His way.) and facilitates that for him, وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ(And He knows best the rightly guided.) He facilitates that for them, all of them are facilitated for what He created them. فَكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَـتِهِ مُؤْمِنِينَ

Your Lord surely knows those who have strayed from his path, and knows those who are rightly guided.

Your Lord well knows who has strayed from His way; and He well knows the people on guidance.

Thy Lord knows very well who goes astray from His path; He knows very well the right-guided.

Verily, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided.

Verily thy Lord; He knoweth best whosoever strayeth from His path and He knoweth best the guided ones.

Verily, your Lord! It is He Who knows best who strays from His Way, and He knows best the rightly guided ones.

Your Lord knows best who strays from His path, and He knows best the guided ones.

And your - Lord knows well who stray from His path, and also those who are rightly-guided.

Verily, your Lord! It is He Who knows best who strays from His way, and He knows best the rightly guided.

Lo! thy Lord, He knoweth best who erreth from His way; and He knoweth best (who are) the rightly guided.

Indeed your Lord knows best those who stray from His way; and He knows best those who are guided.

Your Lord knows best who stray from His Path and the guided.

Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of the [rightly] guided.

Your Lord knows best those who have gone astray from His path and those who are rightly guided.

Surely your Lord-- He best knows who goes astray from His way, and He best knows those who follow the right course.

Inna rabbaka huwa aAAlamu man ya<u>d</u>illu AAan sabeelihi wahuwa aAAlamu bi<b>a</b>lmuhtadeen<b>a</b>

Your Lord knows best who has strayed from His Way and He knows best those who are guided.

Thy Lord knoweth best who strayeth from His way: He knoweth best who they are that receive His guidance.

6

إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ

Your Lord, O Messenger, knows best those people who are misled from His path; and He knows best those who are rightly guided to it. Nothing of that is hidden from Him.

Your Lord, O Messenger, knows best those people who are misled from His path; and He knows best those who are rightly guided to it. Nothing of that is hidden from Him.

Eat only that over which the name of God has been pronounced, if you truly believe in His commands.

So eat from that over which Allah’s name has been mentioned, if you believe in His signs.

Eat of that over which God's Name has been mentioned, if you believe in His signs.

EAT, then, of that over which God's name has been pronounced, if you truly believe in His messages.

Wherefore eat of that whereon the name of Allah hath been pronounced, if ye are believers in His revelations.

So eat of that (meat) on which Allah's Name has been pronounced (while slaughtering the animal), if you are believers in His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

So eat of that over which the Name of God was pronounced, if you indeed believe in His revelations.

If you believe in the signs of Allah, eat (the flesh) of that over which Allah's name has been pronounced.

So eat of that on which Allah's Name has been mentioned, if you are believers in His Ayat.

Eat of that over which the name of Allah hath been mentioned, if ye are believers in His revelations.

Eat from that over which Allah’s Name has been mentioned, if you are believers in His signs.

Eat then of that over which the Name of Allah has been mentioned (when slaughtered), if you truly believe in His verses.

So eat of that [meat] upon which the name of Allah has been mentioned, if you are believers in His verses.

If you have faith in God's revelations, eat the flesh of the animal which has been slaughtered with a mention of His Name.

Therefore eat of that on which Allah's name has been mentioned if you are believers in His communications.

Fakuloo mimm<u>a</u> <u>th</u>ukira ismu All<u>a</u>hi AAalayhi in kuntum bi<u>a</u>y<u>a</u>tihi mumineen<b>a</b>

Eat then, only that over which God's name has been pronounced, if you truly believe in His revelations.

So eat of (meats) on which Allah's name hath been pronounced, if ye have faith in His signs.

6

فَكُلُوا۟ مِمَّا ذُكِرَ ٱسْمُ ٱللَّهِ عَلَيْهِ إِن كُنتُم بِـَٔايَٰتِهِۦ مُؤْمِنِينَ

Eat, O people, from that which was slaughtered while using Allah’s name, if you truly accept His clear proofs.

Eat, O people, from that which was slaughtered while using Allah’s name, if you truly accept His clear proofs.

<p>Linkage of Verses</p><p>Earlier (116), by saying: وَ اِن تطِع (And if you obey), following people in error was prohibited absolutely. Onward from there, comes the prohibition of such following in a particular matter as necessitated by an event. That event pertains to the lawfulness of what has been slaughtered properly or improperly. The event is that disbelievers tried to put Muslims in doubt by commenting that they did not eat of the animals killed by Allah (i.e. by natural death) while they had no problem with eating of what they killed (slaughtered) themselves (as deduced by Abu Dawud and al-Hakim from Sayyidna Ibn ` Abbas ؓ ). Some Muslims reported this doubt before the Holy Prophet ﷺ Thereupon, these verses ending at: لَمُشْرِ‌كُونَ (121) were revealed (narrated by Abu Dawud and Al Tirmidhi from Sayyidna Ibn ` Abbs as in Al-Lubab).</p><p>The gist of the answer given is: You are Muslims. You observe the injunctions of Allah particularly - and Allah has told you all about the Halal and the Haram. So, keep abiding by it. Do not entertain any doubts about something Halal being حَرَام haram, and something حَرَام haram, being Halal. As for the scruples of disbelievers, just pay no attention to them.</p><p>The substantiation of this answer is that rational proofs are required only to prove the basic principles of faith (like Oneness of Allah, the prophethood of His messengers etc.) but once these basic principles are established and admitted, rational arguments are no more required for establishing a subsidiary or consequential rule of the Shari'ah. What is required is to prove that this rule is based on a specific order given by Allah or His messenger. Once it is established that the rule is based on a specific injunction imposed by Allah Ta` ala or His messenger, it cannot be called in question on the basis of rational ar-guments. (because after admitting that the rule is prescribed by Allah Who is all-Wise, all-Powerful, it will always be based on wisdom which might be unknown to us.) Rather, it is sometimes harmful to mention rational wisdom for the rules of Shari'ah, because any wisdom given by one's conjectures will always remain subject to doubts on the basis of counter arguments, and there is no way to find out a certain and absolute wisdom for a subsidiary rule of Shari'ah. However, if it is evident that a person wants to know the wisdom behind a rule of Shari'ah only to seek truth and to satisfy himself, there is no harm in mentioning some possible reasons of a rule before him as a matter of additional knowledge. But in the event that the rational wisdom is asked only for the sake of confrontation, then the proper way for a Muslim should be to ignore such questions and to act according to the prescribed rules without paying attention to the critic. It is true that if a person wants to prove that a subsidiary rule of Shari'ah is repugnant to an absolute principle established by reason, the point raised by him may deserve answer, but the question raised by the mushriks in the present case was not of this nature in any way. Therefore, the Muslims are directed to ignore such absurd questions and keep believing and acting as before.</p><p>It is on the basis of the aforesaid principles that the question of Mushriks has not been answered in express terms; However, the expression used has given a subtle indication to the difference between a carrion and an animal slaughtered properly. The text gives permission to eat an animal on which Allah's name is invoked (كُلُوا مِمَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ It is obvious that Allah's name is invoked on an animal while slaughtering it, therefore, it implies the condition of slaughtering an animal which drains out impure blood from the animal. On the other hand, it is forbidden to eat of an animal on which Allah's name is not invoked وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ‌ اسْمُ اللَّـهِ عَلَيْهِ. Not invoking Allah's name may happen in two different situations: (1) Not slaughtering an animal at all (2) slaughtering an animal without invoking Allah's name. Both these situations render the animal Harm according to this verse. Obviously, an animal which dies its natural death is covered under the first situation where its impure blood was not drained out and remaining in the body rendered it impure. That is why it has been held as Haram.</p><p>Commentary</p><p>The Qur'anic order of reciting the name of Allah implied; مَا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ (that upon which the name of Allah has been invoked) includes both kinds of slaughter termed in Islamic Fiqh as "al-dhabh-al-ikhtiyariyy (slaughtering an animal under control) and "al-dhabh-al-idtirariyy„ (hunting an animal out of control with an arrow or a hunting dog or falcon). The name of Allah shall be recited in the latter case when releasing the arrow or the dog or falcon.</p><p>Similarly, the words " مَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ " include reciting actually or as implied. That is why Imam Abu Hanifah (رح) has allowed to eat an animal upon which the reciting of the name of Allah was missed inadvertently. However if it is missed deliberately, it will render the animal Haram.</p>

Linkage of VersesEarlier (116), by saying: وَ اِن تطِع (And if you obey), following people in error was prohibited absolutely. Onward from there, comes the prohibition of such following in a particular matter as necessitated by an event. That event pertains to the lawfulness of what has been slaughtered properly or improperly. The event is that disbelievers tried to put Muslims in doubt by commenting that they did not eat of the animals killed by Allah (i.e. by natural death) while they had no problem with eating of what they killed (slaughtered) themselves (as deduced by Abu Dawud and al-Hakim from Sayyidna Ibn ` Abbas ؓ ). Some Muslims reported this doubt before the Holy Prophet ﷺ Thereupon, these verses ending at: لَمُشْرِ‌كُونَ (121) were revealed (narrated by Abu Dawud and Al Tirmidhi from Sayyidna Ibn ` Abbs as in Al-Lubab).The gist of the answer given is: You are Muslims. You observe the injunctions of Allah particularly - and Allah has told you all about the Halal and the Haram. So, keep abiding by it. Do not entertain any doubts about something Halal being حَرَام haram, and something حَرَام haram, being Halal. As for the scruples of disbelievers, just pay no attention to them.The substantiation of this answer is that rational proofs are required only to prove the basic principles of faith (like Oneness of Allah, the prophethood of His messengers etc.) but once these basic principles are established and admitted, rational arguments are no more required for establishing a subsidiary or consequential rule of the Shari'ah. What is required is to prove that this rule is based on a specific order given by Allah or His messenger. Once it is established that the rule is based on a specific injunction imposed by Allah Ta` ala or His messenger, it cannot be called in question on the basis of rational ar-guments. (because after admitting that the rule is prescribed by Allah Who is all-Wise, all-Powerful, it will always be based on wisdom which might be unknown to us.) Rather, it is sometimes harmful to mention rational wisdom for the rules of Shari'ah, because any wisdom given by one's conjectures will always remain subject to doubts on the basis of counter arguments, and there is no way to find out a certain and absolute wisdom for a subsidiary rule of Shari'ah. However, if it is evident that a person wants to know the wisdom behind a rule of Shari'ah only to seek truth and to satisfy himself, there is no harm in mentioning some possible reasons of a rule before him as a matter of additional knowledge. But in the event that the rational wisdom is asked only for the sake of confrontation, then the proper way for a Muslim should be to ignore such questions and to act according to the prescribed rules without paying attention to the critic. It is true that if a person wants to prove that a subsidiary rule of Shari'ah is repugnant to an absolute principle established by reason, the point raised by him may deserve answer, but the question raised by the mushriks in the present case was not of this nature in any way. Therefore, the Muslims are directed to ignore such absurd questions and keep believing and acting as before.It is on the basis of the aforesaid principles that the question of Mushriks has not been answered in express terms; However, the expression used has given a subtle indication to the difference between a carrion and an animal slaughtered properly. The text gives permission to eat an animal on which Allah's name is invoked (كُلُوا مِمَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ It is obvious that Allah's name is invoked on an animal while slaughtering it, therefore, it implies the condition of slaughtering an animal which drains out impure blood from the animal. On the other hand, it is forbidden to eat of an animal on which Allah's name is not invoked وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ‌ اسْمُ اللَّـهِ عَلَيْهِ. Not invoking Allah's name may happen in two different situations: (1) Not slaughtering an animal at all (2) slaughtering an animal without invoking Allah's name. Both these situations render the animal Harm according to this verse. Obviously, an animal which dies its natural death is covered under the first situation where its impure blood was not drained out and remaining in the body rendered it impure. That is why it has been held as Haram.CommentaryThe Qur'anic order of reciting the name of Allah implied; مَا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ (that upon which the name of Allah has been invoked) includes both kinds of slaughter termed in Islamic Fiqh as "al-dhabh-al-ikhtiyariyy (slaughtering an animal under control) and "al-dhabh-al-idtirariyy„ (hunting an animal out of control with an arrow or a hunting dog or falcon). The name of Allah shall be recited in the latter case when releasing the arrow or the dog or falcon.Similarly, the words " مَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ " include reciting actually or as implied. That is why Imam Abu Hanifah (رح) has allowed to eat an animal upon which the reciting of the name of Allah was missed inadvertently. However if it is missed deliberately, it will render the animal Haram.

<h2 class="title">Allowing What was Slaughtered in the Name of Allah</h2><p>This is a statement of permission from Allah, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. It is understood from it that He has not allowed that over which Allah's Name was not mentioned when slaughtering. This was the practice of the pagans of Quraysh who used to eat dead animals and eat what was slaughtered for the idols. Allah next encourages eating from the meat of sacrificed animals on which His Name was mentioned upon slaughtering, </p><div class="text_uthmani arabic">وَمَا لَكُمْ أَلاَّ تَأْكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ</div><p>(And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you what is forbidden to you...) meaning, He has explained and made clear to you what He has prohibited for you in detail, </p><div class="text_uthmani arabic">إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ</div><p>(except under compulsion of necessity.) In which case, you are allowed to eat whatever you can find. Allah next mentions the ignorance of the idolators in their misguided ideas, such as eating dead animals and what was sacrificed while other than Allah's Name was mentioned when slaughtering them. Allah said, </p><div class="text_uthmani arabic">وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَّبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ</div><p>(And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.) He has complete knowledge of their transgression, lies and inventions. </p>

Allowing What was Slaughtered in the Name of AllahThis is a statement of permission from Allah, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. It is understood from it that He has not allowed that over which Allah's Name was not mentioned when slaughtering. This was the practice of the pagans of Quraysh who used to eat dead animals and eat what was slaughtered for the idols. Allah next encourages eating from the meat of sacrificed animals on which His Name was mentioned upon slaughtering, وَمَا لَكُمْ أَلاَّ تَأْكُلُواْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ(And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you what is forbidden to you...) meaning, He has explained and made clear to you what He has prohibited for you in detail, إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ(except under compulsion of necessity.) In which case, you are allowed to eat whatever you can find. Allah next mentions the ignorance of the idolators in their misguided ideas, such as eating dead animals and what was sacrificed while other than Allah's Name was mentioned when slaughtering them. Allah said, وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَّبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ(And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.) He has complete knowledge of their transgression, lies and inventions.

And why should you not eat of that over which the name of God has been pronounced, when He has made it distinctly clear what is forbidden, unless you are constrained to do so. Surely many (men) mislead others into following their vain desires through lack of knowledge. Your Lord certainly knows the transgressors.

And what is the matter with you that you should not eat from that over which Allah’s name has been mentioned whereas He has explained in detail to you all what is forbidden to you except when you are forced (by circumstances) towards it? And indeed many lead astray by their own desires, out of ignorance; indeed your Lord well knows the transgressors.

How is it with you, that you do not eat of that over which God's Name has been mentioned, seeing that He has distinguished for you that He has forbidden you, unless you are constrained to it? But surely, many lead astray by their caprices, without any knowledge; thy Lord knows very well the transgressors.

And why should you not eat of that over which God's name has been pronounced, seeing that He has so clearly spelled out to you what He has forbidden you [to eat] unless you are compelled [to do so]? But, behold, [it is precisely in such matters that] many people lead others astray by their own errant views, without [having any real] knowledge. Verily, thy Sustainer is fully aware of those who transgress the bounds of what is right.

And what aileth you that ye should not eat that whereon the name of Allah hath been pronounced while He hath surely detailed unto you that which He hath forbidden you, unless ye are driven thereto? Verily many lead others astray by their desires without knowledge. Verily thy Lord! He knoweth best the transgressors.

And why should you not eat of that (meat) on which Allah's Name has been pronounced (at the time of slaughtering the animal), while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? And surely many do lead (mankind) astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.

And why should you not eat of that over which the Name of God is pronounced, when He has detailed for you what is prohibited for you, unless you are compelled by necessity? Many lead astray with their opinions, through lack of knowledge. Your Lord knows best the transgressors.

And how is it that you do not eat of that over which Allah's name has been pronounced even though He has clearly spelled out to you what He has forbidden you unless you are constrained to it? Many indeed say misleading things without knowledge, driven merely by their lowly desires. But your Lord knows well the transgressors.

And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you in detail what is forbidden to you, except under compulsion of necessity And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.

How should ye not eat of that over which the name of Allah hath been mentioned, when He hath explained unto you that which is forbidden unto you unless ye are compelled thereto. But lo! many are led astray by their own lusts through ignorance. Lo! thy Lord, He is Best Aware of the transgressors.

Why should you not eat that over which Allah’s Name has been mentioned, while He has already elaborated for you whatever He has forbidden you, excepting what you may be compelled to [eat in an emergency]? Indeed many mislead [others] by their fancies, without any knowledge. Indeed your Lord knows best the transgressors.

And why should you not eat of that over which the Name of Allah has been pronounced when He has already made plain to you what is forbidden, except when you are constrained? Many are those who mislead through ignorance on account of their fancies, but your Lord best knows the transgressors.

And why should you not eat of that upon which the name of Allah has been mentioned while He has explained in detail to you what He has forbidden you, excepting that to which you are compelled. And indeed do many lead [others] astray through their [own] inclinations without knowledge. Indeed, your Lord - He is most knowing of the transgressors.

Why should you not eat such flesh when God has told you in detail what is unlawful to eat under normal conditions. Most people, out of ignorance, are led astray by their desires. Your Lord knows best those who transgress.

And what reason have you that you should not eat of that on which Allah's name has been mentioned, and He has already made plain to you what He has forbidden to you-- excepting what you are compelled to; and most surely many would lead (people) astray by their low desires out of ignorance; surely your Lord-- He best knows those who exceed the limits.

Wam<u>a</u> lakum all<u>a</u> takuloo mimm<u>a</u> <u>th</u>ukira ismu All<u>a</u>hi AAalayhi waqad fa<u>ss</u>ala lakum m<u>a</u> <u>h</u>arrama AAalaykum ill<u>a</u> m<u>a</u> i<u>dt</u>urirtum ilayhi wainna katheeran layu<u>d</u>illoona biahw<u>a</u>ihim bighayri AAilmin inna rabbaka huwa aAAlamu bi<b>a</b>lmuAAtadeen<b>a</b>

Why should you not eat what has been consecrated in God's name, when He has already explained to you what He has forbidden you, unless you are compelled by necessity? Surely, many mislead others by their desires through lack of knowledge. But your Lord best knows the transgressors.

Why should ye not eat of (meats) on which Allah's name hath been pronounced, when He hath explained to you in detail what is forbidden to you - except under compulsion of necessity? But many do mislead (men) by their appetites unchecked by knowledge. Thy Lord knoweth best those who transgress.

6

وَمَا لَكُمْ أَلَّا تَأْكُلُوا۟ مِمَّا ذُكِرَ ٱسْمُ ٱللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا ٱضْطُرِرْتُمْ إِلَيْهِ وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَآئِهِم بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِٱلْمُعْتَدِينَ

What is it that prevents you, O believers, from eating that which was slaughtered in Allah’s name, when Allah has made clear what is unlawful for you. It is therefore necessary for you to leave that which is forbidden, unless you are forced by necessity to eat it, in which case it will be lawful. Many of the misguided idolaters mislead their followers with their incorrect views. They consider lawful that which Allah has made unlawful (such as carrion), and they consider unlawful that which Allah has made lawful (such as the baḥīrah, waṣīlah, ḥāmī, etc.). Your Lord, O Messenger, knows best those who overstep His limits and He will repay them for their transgression.

What is it that prevents you, O believers, from eating that which was slaughtered in Allah’s name, when Allah has made clear what is unlawful for you. It is therefore necessary for you to leave that which is forbidden, unless you are forced by necessity to eat it, in which case it will be lawful. Many of the misguided idolaters mislead their followers with their incorrect views. They consider lawful that which Allah has made unlawful (such as carrion), and they consider unlawful that which Allah has made lawful (such as the baḥīrah, waṣīlah, ḥāmī, etc.). Your Lord, O Messenger, knows best those who overstep His limits and He will repay them for their transgression.

Discard both the visible and invisible sin. For those who sin will be punished for what they have done.

And give up the open and hidden sins; those who earn sins will soon receive the punishment of their earnings.

Forsake the outward sin, and the inward surely the earners of sin shall be recompensed for what they have earned.

But abstain from sinning, be it open or secret-for, behold, those who commit sins shall be requited for all that they have earned.

And leave the outside of sin and the inside thereof; verily those who earn sin, anon will they be requited for that which they were wont to do.

Leave (O mankind, all kinds of) sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.

So abandon sin, outward and inward. Those who commit sins will be repaid for what they used to perpetrate.

Abstain from sin, be it either open or secret. Indeed those who commit sins shall surely be requited for all they have done.

Leave sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.) Mujahid said that,

Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned.

Renounce outward sins and the inward ones. Indeed those who commit sins shall be requited for what they used to commit.

Forsake the revealed and hidden sin. Those who earn sin shall be recompensed for what they have committed.

And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit.

Stay away from both public and secret sins for a sinner will suffer for whatever he has committed.

And abandon open and secret sin; surely they who earn sin shall be recompensed with what they earned.

Wa<u>th</u>aroo <i><u>th</u></i><u>a</u>hira alithmi wab<u>at</u>inahu inna alla<u>th</u>eena yaksiboona alithma sayujzawna bim<u>a</u> k<u>a</u>noo yaqtarifoon<b>a</b>

Eschew all sin, open or secret: Those who commit sin will receive due punishment for their sins,

Eschew all sin, open or secret: those who earn sin will get due recompense for their "earnings."

6

وَذَرُوا۟ ظَٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ

O people, avoid committing sins openly or in secret. Those who commit sins, secret or open, will be repaid by Allah for what they did.

O people, avoid committing sins openly or in secret. Those who commit sins, secret or open, will be repaid by Allah for what they did.

<div class="text_uthmani arabic">وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ</div><p>(Leave evil, open and secret...) refers to all kinds of sins committed in public and secret. Qatadah said that, </p><div class="text_uthmani arabic">وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ</div><p>(Leave sin, open and secret...) encompasses sins committed in public and secret, whether few or many. In another statement, Allah said, </p><div class="text_uthmani arabic">قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ</div><p>(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (evil sins) whether committed openly or secretly.) 7:33 This is why Allah said, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ</div><p>(Verily, those who commit sin will get due recompense for that which they used to commit.) Whether the sins they committed were public or secret, Allah will compensate them for these sins. Ibn Abi Hatim recorded that An-Nawwas bin Sam`an said, "I asked Allah's Messenger about Al-Ithm. He said, </p><div class="text_uthmani arabic">«الْإِثمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ النَّاسُ عَلَيْه»</div><p>(The sin is that which you find in your heart and you dislike that people become aware of it.) </p>

وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ(Leave evil, open and secret...) refers to all kinds of sins committed in public and secret. Qatadah said that, وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ(Leave sin, open and secret...) encompasses sins committed in public and secret, whether few or many. In another statement, Allah said, قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (evil sins) whether committed openly or secretly.) 7:33 This is why Allah said, إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ(Verily, those who commit sin will get due recompense for that which they used to commit.) Whether the sins they committed were public or secret, Allah will compensate them for these sins. Ibn Abi Hatim recorded that An-Nawwas bin Sam`an said, "I asked Allah's Messenger about Al-Ithm. He said, «الْإِثمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ النَّاسُ عَلَيْه»(The sin is that which you find in your heart and you dislike that people become aware of it.)

Do not eat of that over which God's name has not been pronounced, for that would amount to exceeding the limits of law. Certainly the devils inspire their proteges to dispute with you: If you obey them, you will surely become an idolater.

And do not eat that on which Allah’s name has not been mentioned, and indeed that is disobedience; and undoubtedly the devils inspire in the hearts of their friends to fight with you; and if you obey them, you are then polytheists.

And eat not of that over which God's Name has not been mentioned; it is ungodliness. The Satans inspire their friends to dispute with you; if you obey them, you are idolaters.

Hence, eat not of that over which God's name has not been pronounced: for this would be sinful conduct indeed. And, verily, the evil impulses [within men's hearts] whisper unto those who have made them their own that they should involve you in argument [as to what is and what is not a sin]; and if you pay heed unto them, lo! you will become [like] those who ascribe divinity to other beings or forces beside God.

And eat not of that whereon the name of Allah hath not been pronounced; for verily that is a departure. Verily the Satans are ever inspiring their friends that they may wrangle with you; and were ye to obey them, verily ye shall become associaters indeed.

Eat not (O believers) of that (meat) on which Allah's Name has not been pronounced (at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allah). And certainly, the Shayatin (devils) do inspire their friends (from mankind) to dispute with you, and if you obey them [by making Al-Maytatah (a dead animal) legal by eating it], then you would indeed be Mushrikun (polytheists) [because they (devils and their friends) made lawful to you to eat that which Allah has made unlawful to eat and you obeyed them by considering it lawful to eat, and by doing so you worshipped them, and to worship others besides Allah is polytheism].

And do not eat from that over which the Name of God was not pronounced, for it is abomination. The devils inspire their followers to argue with you; but if you obey them, you would be polytheists.

Do not eat of (the animal) over which the name of Allah has not been pronounced (at the time of its slaughtering), for that is a transgression. And behold, the evil ones do inspire doubts and objections into the hearts of their friends so that they dispute with you; but if you obey them, you will surely yourselves turn into those who associate others with Allah in His divinity.

Eat not of that on which Allah's Name has not been pronounced, for surely it is disobedience. And certainly, the Shayatin do inspire their friends to dispute with you, and if you obey them, then you would indeed be polytheists.

And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters.

Do not eat [anything] of that over which Allah’s Name has not been mentioned, and that is indeed transgression. Indeed the satans inspire their friends to dispute with you; and if you obey them, you will indeed be polytheists.

Do not eat from that which the Name of Allah has not been mentioned, for it is a sin. The satans will reveal to their guided ones to argue with you. If you obey them, you shall indeed become idolaters.

And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him].

Do not eat the flesh of an animal which has been slaughtered without a mention of the Name of God; it is a sinful deed. Satan teaches his friends to argue with you. If you obey them, you will certainly be idol worshippers.

And do not eat of that on which Allah's name has not been mentioned, and that is most surely a transgression; and most surely the Shaitans suggest to their friends that they should contend with you; and if you obey them, you shall most surely be polytheists.

Wal<u>a</u> takuloo mimm<u>a</u> lam yu<u>th</u>kari ismu All<u>a</u>hi AAalayhi wainnahu lafisqun wainna a<b>l</b>shshay<u>at</u>eena layoo<u>h</u>oona il<u>a</u> awliy<u>a</u>ihim liyuj<u>a</u>dilookum wain a<u>t</u>aAAtumoohum innakum lamushrikoon<b>a</b>

and do not eat anything over which God's name has not been pronounced, for that surely is disobedience. The devils inspire their followers to argue with you. If you obey them, you will become of those who associate partners with God.

Eat not of (meats) on which Allah's name hath not been pronounced: That would be impiety. But the evil ones ever inspire their friends to contend with you if ye were to obey them, ye would indeed be Pagans.

6

وَلَا تَأْكُلُوا۟ مِمَّا لَمْ يُذْكَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُۥ لَفِسْقٌ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوْلِيَآئِهِمْ لِيُجَٰدِلُوكُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

O Muslims, do not eat that which was not slaughtered in the name of Allah, whether the name of someone other than Allah was mentioned over it or not. Eating such forbidden food is to abandon obedience to Allah in favour of disobedience. The satans whisper to their friends, inspiring them with doubts, so that they argue with you about eating carrion. If you, O Muslims, were to follow them in the doubts they present for the lawfulness of carrion, then you would be equal to them in associating partners with Allah.

O Muslims, do not eat that which was not slaughtered in the name of Allah, whether the name of someone other than Allah was mentioned over it or not. Eating such forbidden food is to abandon obedience to Allah in favour of disobedience. The satans whisper to their friends, inspiring them with doubts, so that they argue with you about eating carrion. If you, O Muslims, were to follow them in the doubts they present for the lawfulness of carrion, then you would be equal to them in associating partners with Allah.

<h2 class="title">The Prohibition of what was Slaughtered in other than Allah's Name</h2><p>This Ayah is used to prove that slaughtered animals are not lawful when Allah's Name is not mentioned over them -- even if slaughtered by a Muslim. The Ayah about hunting game, </p><div class="text_uthmani arabic">فَكُلُواْ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللَّهِ عَلَيْهِ</div><p>(So eat of what they (trained hunting dogs or birds of prey) catch for you, but pronounce the Name of Allah over it.) 5:4 supports this. The Ayah here emphasized this ruling, when Allah said, </p><div class="text_uthmani arabic">وَإِنَّهُ لَفِسْقٌ</div><p>(for surely it is disobedience.) They say that "it" refers to eating it, and others say that it refers to the sacrifice for other than Allah. There are various Hadiths that order mentioning Allah's Name when slaughtering and hunting. The Hadith narrated by `Adi bin Hatim and Abu Tha`labah (that the Prophet said); </p><div class="text_uthmani arabic">«إِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكْرتَ اسْمَ اللهِ عَلَيْهِ فَكُلْ مَا أَمْسَكَ عَلَيْك»</div><p>(When you send your trained hunting dog and mention Allah's Name on releasing it, then eat from whatever it catches for you.) This Hadith was collected in the Two Sahihs. The Rafi` bin Khadij narrated that the Prophet said; </p><div class="text_uthmani arabic">«مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوه»</div><p>(You can use what would make blood flow (i. e., slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering.) This Hadith was also collected in the Two Sahihs. Ibn Mas`ud narrated that Allah's Messenger said to the Jinns. </p><div class="text_uthmani arabic">«لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللهِ عَلَيْه»</div><p>((For food) you have every bone on which Allah's Name was mentioned on slaughtering.) Muslim collected this Hadith. Jundub bin Sufyan Al-Bajali said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَكُنْ ذَبَحَ، حَتَّى صَلَّيْنَا فَلْيَذْبَحْ بِاسْمِ الله»</div><p>(Whoever slaughtered before he prayed (the `Id prayer), let him slaughter another sacrifice in its place. Whoever did not offer the sacrifice before we finished the prayer, let him slaughter and mention Allah's Name.) The Two Sahihs recorded this Hadith. </p><h2 class="title">The Devil's Inspiration</h2><p>Allah said, </p><div class="text_uthmani arabic">وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ لِيُجَـدِلُوكُمْ</div><p>(And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn `Umar that Al-Mukhtar claimed that he received revelation. So Ibn `Umar said, "He has said the truth," and recited this Ayah, </p><div class="text_uthmani arabic">وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ</div><p>(And certainly, the Shayatin do inspire their friends...) Abu Zamil said, "I was sitting next to Ibn `Abbas at a time when Al-Mukhtar bin Abi `Ubayd was performing Hajj. So a man came to Ibn `Abbas and said, `O Ibn `Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.' Ibn `Abbas said, He has said the truth.' I was upset and said, `Ibn `Abbas says that Al-Mukhtar has said the truth' Ibn `Abbas replied, `There are two types of revelation, one from Allah and one from the devil. Allah's revelation came to Muhammad , while the Shaytan's revelation comes to his friends.' He then recited, </p><div class="text_uthmani arabic">وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ</div><p>(And certainly, the Shayatin do inspire their friends...) We also mentioned `Ikrimah's commentary on the Ayah, </p><div class="text_uthmani arabic">يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً</div><p>(Inspiring one another with adorned speech as a delusion.) Allah said next, </p><div class="text_uthmani arabic">لِيُجَـدِلُوكُمْ</div><p>(to dispute with you,) Ibn Jarir recorded that Ibn `Abbas commented; </p><div class="text_uthmani arabic">وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ</div><p>(Eat not of that on which Allah's Name has not been mentioned...) until, </p><div class="text_uthmani arabic">لِيُجَـدِلُوكُمْ</div><p>(...to dispute with you,) "The devils inspire their loyal supporters, `Do you eat from what you kill but not from what Allah causes to die"' As-Suddi said; "Some idolators said to the Muslims, `You claim that you seek Allah's pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter' Allah said, </p><div class="text_uthmani arabic">وَإِنْ أَطَعْتُمُوهُمْ</div><p>(and if you obey them...), and eat dead animals, </p><div class="text_uthmani arabic">إِنَّكُمْ لَمُشْرِكُونَ</div><p>(then you would indeed be polytheists. ) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf. </p><h2 class="title">Giving Preference to Anyone's Saying Over the Legislation of Allah is Shirk</h2><p>Allah's statement, </p><div class="text_uthmani arabic">وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ</div><p>(and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk. Allah said in another Ayah, </p><div class="text_uthmani arabic">اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ</div><p>(They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.)9:31 In explanation of this Ayah, At-Tirmidhi recorded that `Adi bin Hatim said, "O Allah's Messenger! They did not worship them." The Prophet said, </p><div class="text_uthmani arabic">«بَلَى إِنَّهُمْ أَحَلُّوا لَهُمُ الْحَرَامَ وَحَرَّمُوا عَلَيْهِمُ الْحَلَالَ فَاتَّبعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»</div><p>(Yes they did. They (monks and rabbis) allowed the impermissible for them and they prohibited the lawful for them, and they followed them in that. That was their worship of them.) </p>

The Prohibition of what was Slaughtered in other than Allah's NameThis Ayah is used to prove that slaughtered animals are not lawful when Allah's Name is not mentioned over them -- even if slaughtered by a Muslim. The Ayah about hunting game, فَكُلُواْ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللَّهِ عَلَيْهِ(So eat of what they (trained hunting dogs or birds of prey) catch for you, but pronounce the Name of Allah over it.) 5:4 supports this. The Ayah here emphasized this ruling, when Allah said, وَإِنَّهُ لَفِسْقٌ(for surely it is disobedience.) They say that "it" refers to eating it, and others say that it refers to the sacrifice for other than Allah. There are various Hadiths that order mentioning Allah's Name when slaughtering and hunting. The Hadith narrated by `Adi bin Hatim and Abu Tha`labah (that the Prophet said); «إِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكْرتَ اسْمَ اللهِ عَلَيْهِ فَكُلْ مَا أَمْسَكَ عَلَيْك»(When you send your trained hunting dog and mention Allah's Name on releasing it, then eat from whatever it catches for you.) This Hadith was collected in the Two Sahihs. The Rafi` bin Khadij narrated that the Prophet said; «مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوه»(You can use what would make blood flow (i. e., slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering.) This Hadith was also collected in the Two Sahihs. Ibn Mas`ud narrated that Allah's Messenger said to the Jinns. «لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللهِ عَلَيْه»((For food) you have every bone on which Allah's Name was mentioned on slaughtering.) Muslim collected this Hadith. Jundub bin Sufyan Al-Bajali said that the Messenger of Allah said, «مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَكُنْ ذَبَحَ، حَتَّى صَلَّيْنَا فَلْيَذْبَحْ بِاسْمِ الله»(Whoever slaughtered before he prayed (the `Id prayer), let him slaughter another sacrifice in its place. Whoever did not offer the sacrifice before we finished the prayer, let him slaughter and mention Allah's Name.) The Two Sahihs recorded this Hadith. The Devil's InspirationAllah said, وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ لِيُجَـدِلُوكُمْ(And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn `Umar that Al-Mukhtar claimed that he received revelation. So Ibn `Umar said, "He has said the truth," and recited this Ayah, وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ(And certainly, the Shayatin do inspire their friends...) Abu Zamil said, "I was sitting next to Ibn `Abbas at a time when Al-Mukhtar bin Abi `Ubayd was performing Hajj. So a man came to Ibn `Abbas and said, `O Ibn `Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.' Ibn `Abbas said, He has said the truth.' I was upset and said, `Ibn `Abbas says that Al-Mukhtar has said the truth' Ibn `Abbas replied, `There are two types of revelation, one from Allah and one from the devil. Allah's revelation came to Muhammad , while the Shaytan's revelation comes to his friends.' He then recited, وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ(And certainly, the Shayatin do inspire their friends...) We also mentioned `Ikrimah's commentary on the Ayah, يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً(Inspiring one another with adorned speech as a delusion.) Allah said next, لِيُجَـدِلُوكُمْ(to dispute with you,) Ibn Jarir recorded that Ibn `Abbas commented; وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ(Eat not of that on which Allah's Name has not been mentioned...) until, لِيُجَـدِلُوكُمْ(...to dispute with you,) "The devils inspire their loyal supporters, `Do you eat from what you kill but not from what Allah causes to die"' As-Suddi said; "Some idolators said to the Muslims, `You claim that you seek Allah's pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter' Allah said, وَإِنْ أَطَعْتُمُوهُمْ(and if you obey them...), and eat dead animals, إِنَّكُمْ لَمُشْرِكُونَ(then you would indeed be polytheists. ) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf. Giving Preference to Anyone's Saying Over the Legislation of Allah is ShirkAllah's statement, وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ(and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk. Allah said in another Ayah, اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ(They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.)9:31 In explanation of this Ayah, At-Tirmidhi recorded that `Adi bin Hatim said, "O Allah's Messenger! They did not worship them." The Prophet said, «بَلَى إِنَّهُمْ أَحَلُّوا لَهُمُ الْحَرَامَ وَحَرَّمُوا عَلَيْهِمُ الْحَلَالَ فَاتَّبعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»(Yes they did. They (monks and rabbis) allowed the impermissible for them and they prohibited the lawful for them, and they followed them in that. That was their worship of them.)

Can he who was lifeless, to whom We gave life, and gave him a light in whose glow he walks among men, be like him who is used to darkness from which he can never emerge? Thus have been their doings made attractive to unbelievers.

And will the one who was dead and so We raised him to life and set for him a light with which he walks among the people, ever be like the one who is in realms of darkness never to emerge from them? Similarly, the deeds of disbelievers are made to appear good to them.

Why, is he who was dead, and We gave him life, and appointed for him a light to walk by among the people as one whose likeness is in the shadows, and comes not forth from them? So it is decked out fair to the unbelievers the things they have done.

IS THEN -HE who was dead [in spirit] and whom We thereupon gave life, and for whom We set up a light whereby he might see his way among men - [is then he] like one [who is lost] in darkness deep, out of which he cannot emerge? [But] thus it is: goodly seem all their own doings to those who deny the truth.

Is he who was dead, and We quickened him and appointed for him a light whereby he walketh among mankind, like unto him whose similitude is that he is in darknesses forth from which he cannot come? Even so is made fair-seeming to the infidels that which they are wont to do.

Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do.

Is he who was dead, then We gave him life, and made for him a light by which he walks among the people, like he who is in total darkness, and cannot get out of it? Thus the doings of disbelievers are made to appear good to them.

He who was dead and whom We raised to life, and We set a light for him to walk among men - is he like the one steeped in darkness out of which he does not come out?. Thus have their own doings been made to seem fair to the unbelievers.

Is he who was dead, and We gave him life, and set for him a light, whereby he can walk among men -- like him who is in the darkness from which he can never come out Thus it is made fair seeming to the disbelievers that which they used to do.

Is he who was dead and We have raised him unto life, and set for him a light wherein he walketh among men, as him whose similitude is in utter darkness whence he cannot emerge? Thus is their conduct made fairseeming for the disbelievers.

Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness which he cannot leave? To the faithless is thus presented as decorous what they have been doing.

Is he who was dead whom We have revived and given a light with which he walks among people to be compared to him who blunders about in darkness from which he will never emerge? As such what the unbelievers have done appear decorated to them.

And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing.

Can the dead to whom We have given life and light so that they may walk among the people, be considered equal to those who can never come out of darkness? The deeds of the unbelievers are made to seem attractive to them.

Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? Thus what they did was made fair seeming to the unbelievers.

Awa man k<u>a</u>na maytan faa<u>h</u>yayn<u>a</u>hu wajaAAaln<u>a</u> lahu nooran yamshee bihi fee a<b>l</b>nn<u>a</u>si kaman mathaluhu fee a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti laysa bikh<u>a</u>rijin minh<u>a</u> ka<u>tha</u>lika zuyyina lilk<u>a</u>fireena m<u>a</u> k<u>a</u>noo yaAAmaloon<b>a</b>

Can he who was dead, to whom We gave life, and a light whereby he could walk among people be like him who is in utter darkness from which he can never emerge? Thus the deeds of those who deny the truth have been made fair-seeming to them.

Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? Thus to those without faith their own deeds seem pleasing.

6

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَٰهُ وَجَعَلْنَا لَهُۥ نُورًا يَمْشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِى ٱلظُّلُمَٰتِ لَيْسَ بِخَارِجٍ مِّنْهَا كَذَٰلِكَ زُيِّنَ لِلْكَٰفِرِينَ مَا كَانُوا۟ يَعْمَلُونَ

Is the one who was dead prior to receiving Allah’s guidance – due to his disbelief, ignorance and sins, and then He gave him life by guiding him to faith, knowledge and obedience – equal to the one who cannot leave the darkness of disbelief, ignorance and sins, and to whom the paths have become unclear and dark? Just as polytheism, the consumption of carrion, and false arguments were made fair seeming to these idolaters, the sins of the disbelievers were made to seem good to them, so that they are repaid for them on the Day of Rising with a painful punishment.

Is the one who was dead prior to receiving Allah’s guidance – due to his disbelief, ignorance and sins, and then He gave him life by guiding him to faith, knowledge and obedience – equal to the one who cannot leave the darkness of disbelief, ignorance and sins, and to whom the paths have become unclear and dark? Just as polytheism, the consumption of carrion, and false arguments were made fair seeming to these idolaters, the sins of the disbelievers were made to seem good to them, so that they are repaid for them on the Day of Rising with a painful punishment.

<p>Commentary</p><p>In the previous verses, mentioned there was the demand of ever new miracles by disbelievers as proof of their sheer obstinacy as they had already witnessed the open miracle of the Qur'an itself. After that, the Qur'an argued that the miracles already before their eyes should have been enough to lead them to the true path, only if these people themselves would have been genuinely seeking truth. Then, came the description of these miracles.</p><p>The present verse employs a similitude to focus on two life-styles in a tight frame. On one side is the state of those who believe in the Qur'an and in the Prophet of Islam, may he be blessed and protected by Allah Ta` ala. Then, on the other side, there is the state of those who refuse to believe in them. Also stated through it is the good or bad end of both, as well as, the reality of what a believer or disbeliever stands for, and what belief and disbelief actually are. A believer is like one alive and the disbeliever is like one who is dead. Belief or 'Iman is like light - and Disbelief or Kufr is like darkness. These are Qur'anic similitude. They are no poetry. They are a statement of reality.</p><p>Believer is Alive; Disbeliever, dead.</p><p>In this similitude, a Mu'min, a true believer has been identified as alive while a Kafir, a disbeliever, has been pointed to as dead. The reason is that kinds and forms of life in human beings, animals and vege-tation differ, but this much no sensible person can deny that every life form is there for a specific purpose. And nature has endowed it with full ability to achieve this purpose. This is what the Qur'an is saying in: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord gave everything its creation, then guided it - 20:50), that is: Allah Jalla Sha'nuhu created everything in the universe and gave it full instructions to achieve the purpose for which it was created. It is under this arrangement that all created beings are pursuing the mission assigned to them. In this eco-system, land, water, air and fire, and the moon, the sun and the stars are all aware of their duties and are fulfilling it. And this act of fulfilling their duties is a proof of life in all those things. And when one of these, whatever the condition or time, stops fulfilling its duties, then, it is no more alive; it is dead. If water stops its function of quenching thirst and removing impurities, it will not remain water anymore. If fire stops igniting and burning, it will not be the fire it was anymore. Trees and vegetation, once they stop growing and bearing flowers and fruits, will not be the trees and vegetation as they are - because they have abandoned the purpose of their life, as a result of which, they became lifeless, like the dead.</p><p>After looking at the universe around him bit by bit, anyone with the least fund of reason and understanding with him is bound to ponder about questions such as: What is the purpose of human life? What is one supposed to do as duty? Now, if one is fulfilling the purpose of one's life, one is entitled to be taken as alive - and whoever is not fulfilling the purpose of one's life, he or she is no better than a dead body.</p><p>What is the purpose of human life and what are the duties human beings have to fulfill? The question needs thought and - an answer. Ac-cording to the principle 'stated above, it has already been determined that one who is fulfilling the purpose of his or her life is alive, otherwise, is dead. Now there are sightless tyrants among human beings who would take their species as self-rising vegetation or some kind of smart animal, with whom there is no distinction between a human being and a donkey or dog. According to them, the sole purpose of life is to fulfill the desire of one's self, to eat, drink, sleep, wake up, and then die. So, reasonable people anywhere in the world would not take them as their addressees. People of reason and understanding, no matter what their religion, community or school of thought, have all along the lanes of time been in agreement that human beings are the superior most in creation and that the universe has been made and put into their service. It is obvious that what is most superior has to have a purpose of life which is matchingly superior. Every discerning person knows that there is no difference between human beings and animals as far as eating, drinking, sleeping and waking, finding and holding a shelter, dressing and wearing is concerned - in fact, many animals eat better and eat more than them, are even dressed better in standard natural attires. They even live in better surroundings with lots of fresh air. As for knowing their gain and loss, there too, every animal, even every tree, has awareness to limits suited to it. They have the ability to acquire the beneficial and stay away from the harmful. Similarly, when it comes to being beneficial to others, all animals and the vegetation seem to be obviously way ahead of human beings in that their flesh, skin, bone, ligaments, and of trees, including all they have in between their roots to the tiniest leaves, almost everything is harnessed into the service of man, yielding countless benefits to produce things needed in life. It is interesting that quite contrary to this, there is man whose flesh is of no use to anyone, nor is his skin, or hair, or bone or ligaments.</p><p>Now worth finding out is how does Monseigneur Humane (Mr. Man, the homo sapiens), under these circumstances, stand to deserve being the served one in this universe and being the cream of creation as much heralded? This brings us closer to the destination of truth. A little reflection will reveal that the reach of reason and consciousness given to all these units of creation is limited to the transitory and acci-dental gain or loss - and it is in this life, it appears beneficial for others. What was there before the life on this earth and what will be coming after is a field in which the reason and consciousness of nothing organic or inorganic, not even that of the smartest of animals, would work, nor can anything there serve as functional or beneficial in this particular field. So, this is the field in which human beings have to work, human beings for whom the universe has been commissioned to serve, and human beings who are the most superior of all creation. Only this will bring out the difference between the distinct status of human beings as compared with other elements of creation clearly and conclusively.</p><p>What we now know is that the purpose of human beings on this earth is to keep in sight the beginning and the end of this universe, to assess what it entails as a result, to determine what is collectively beneficial or harmful, then use the insight so gained to acquire the beneficial and abstain from the harmful, and also invite others towards the beneficial and take measures to shield them from the harmful - so that the dream of a life of lasting peace and tranquility can be fulfilled. Now that it is settled that the purpose of human life is to ac-quire this standard benefit issuing forth from human perfection indi-vidually and collectively, enriching one's own self and at the same time enriching others. This realization helps us see the similitude of the Holy Qur'an we have been talking about in the form of a reality - that alive is one who puts his or her faith in Allah Ta` ala and in His Rasul ﷺ and in between his or her view of the beginning and end of life, recognizes his collective gain and loss in the light of Divine Rev-elation, because human reason alone has never triumphed over this field, nor it can. And when we know that, in terms of the fulfillment of the purpose of life, the person alive is the person who follows the Divine Revelation and is a believer, then we also come to the definite conclusion that whoever does not do that deserves to be called dead. Maulana Rumi has put it so delightfully:</p><p>زندگی از بہر طاعت بندگی است بےعبادت زندگی شرمندگی ست</p><p>آدمت لحم و شحم و پوست نیست آدمیت جز رضایے دوست نیست</p><p>Life is to obey and serve Life without devotion is a shame</p><p>Man's reality is not flesh; fat and skin Man's reality is but the pleasure of the Friend!</p><p>This was the first similitude of the Qur'an, that of a believer and a disbeliever, where believers have been likened to the living and the disbelievers to the 'dead. The second similitude is that of 'lman (faith) and Kufr (disbelief) which have been placed in juxtaposition to light and darkness.</p><p>Faith is Light and Disbelief, Darkness</p><p>In this verse, 'Iman (faith) has been called Nur (light) and Kufr (disbelief) has been equated with Zulmah (darkness). A little thought will show that this similitude is not imaginary. It is a statement of fact. As we looked for the real purpose of things earlier, we can do the same here by finding out the justification for the existence of light and darkness. The purpose of light is to be able to see things far and near with its help, as a result of which, one has the advantage of staying away from the harmful and the opportunity of acquiring what is beneficial.</p><p>Let us now look at ` Iman. This is a light which surrounds everything in the heavens and the earth. It is this light alone which can show the end of the universal system as well as the correct consequences of everything done. Whoever has this light by his side, he can not only save himself from the consequences of everything harmful and injurious, but can also help others to stay safe from them. But, one who does not have access to this light remains in the dark. He has no panoramic view. He cannot see life as a whole, neither beginning, nor end. He cannot distinguish between what is beneficial and what is not. At best what he can do is to grope around and use his sense of touch to figure out what they are, at least to some extent. The life of this world as we know it is just about the environment most of us usually live in and around. The disbeliever thus does find out the life around him and the benefit and loss it has to offer within that limited framework. But, he has no idea or awareness of what lies ahead in the eternal life to come later, nor can he comprehend how beneficial or harmful it can be for him. This subject has been further explained by the Qur'an in Surah Ar-Rum:</p><p>يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ ﴿7﴾</p><p>They know the obvious from the present life of the world while, about the life-to-come ('Akhirah), they are (totally) heedless - 30:7).</p><p>In a verse of Surah Al-` Ankabut, after the description of past communities given to denial and disbelief, the Qur'an says: وَكَانُوا مُسْتَبْصِرِ‌ينَ (though they were men of sight - 29-38). It means that these people who had dismissed this matter of 'Akhirah demonstrating rank heedless-ness and seeming lack of foresight were really not that dense when it came to their matters in worldly life. In fact, they were "mustabsirin" - keen-sighted, enlightened people. But, this enlightenment of theirs was outwardly oriented, of the surface, of the mundane, which could only serve them well to enrich what revolved round their transitory life in this world. However, for the eternal life of 'Akhirah, the life-to come, this was not to work.</p><p>After hearing these details, please recite the present verse of the Qur'an once again: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورً‌ا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِ‌جٍ مِّنْهَا . It means that one who was dead earlier, that is, was a disbeliever, then, Allah raised him back to life, that is, gave him the taufiq to become a Muslim - and then, He gave him a light, that is, ` Iman or faith, with which he moves about among people. Now can this person be equal to one who is surrounded by all sorts of darkness, out of which, he cannot get out, that is, is groping in the darkness of disbelief, does not himself know what is good or bad for him, and there is no way he can ward off his destruction. If so, how can he bring any benefit to others?</p><p>The Light of Faith Brings Benefits for Others Too</p><p>In this verse, by saying: نُورً‌ا يَمْشِي بِهِ فِي النَّاسِ (light with which he walks among men), the instruction given was that the light of faith is not restricted to a mosque (masjid), spiritual seminary (khanqah) or a modest roomette secluded for reflection and remembrance (hujrah). Whoever is blessed with this light by Allah Ta` ala, he carries it with him everywhere he goes through the lives of people on the streets and in the homes. Everywhere he is, he himself benefits from the light and lets others too benefit by it. Light is light and cannot be suppressed by any darkness. Even a tiny flickering lamp does not easily give up under the weight of surrounding darkness, though the light it emits does not go very far. When light is strong, it spreads over a larger area. When light is dim, it lightens a smaller area. But light is light. It sub-dues darkness after all - darkness does not subdue light. Light is not light if it surrenders to darkness. Similarly, an 'Iman which surrenders to Kufr, or is scared by it, is no 'Iman. This light of' Iman, this light of faith is there with its bearer in all walks of life, under all conditions and in every age.</p><p>In this similitude, there is yet another hint that light is after all universally beneficial. Every human being and every animal benefits by it, intentionally, or without intention, more or less. Let us suppose that a person who has the light but does not wish to let the other person benefit from it, nor the other person has come out to seek the benefit of his light, but the very fact that someone is walking with light by his side is bound to spread out its benefit to others naturally, rather compulsively. This is what happens with the 'Iman of a true Muslim. It does make its benefit shower on others too, in some degree, whether or not the receivers realize it. At the end of the verse, it was said: كَذَٰلِكَ زُيِّنَ لِلْكَافِرِ‌ينَ مَا كَانُوا يَعْمَلُونَ (This is how their deeds appear beautified to the disbelievers). It means that the disbelievers and deniers of truth who do not accept proofs which are open and clear do so because everyone has a craze of his own which keeps him pleased with himself. There is the ever-present Sahytan, and no less is the retinue of one's desires, whims and fancies which present before the eyes of such people a mosaic of their evil deeds which they start seeing as nice and beautiful. Calling it a deception is an understatement. May Allah keep all of us protected from it.</p>

CommentaryIn the previous verses, mentioned there was the demand of ever new miracles by disbelievers as proof of their sheer obstinacy as they had already witnessed the open miracle of the Qur'an itself. After that, the Qur'an argued that the miracles already before their eyes should have been enough to lead them to the true path, only if these people themselves would have been genuinely seeking truth. Then, came the description of these miracles.The present verse employs a similitude to focus on two life-styles in a tight frame. On one side is the state of those who believe in the Qur'an and in the Prophet of Islam, may he be blessed and protected by Allah Ta` ala. Then, on the other side, there is the state of those who refuse to believe in them. Also stated through it is the good or bad end of both, as well as, the reality of what a believer or disbeliever stands for, and what belief and disbelief actually are. A believer is like one alive and the disbeliever is like one who is dead. Belief or 'Iman is like light - and Disbelief or Kufr is like darkness. These are Qur'anic similitude. They are no poetry. They are a statement of reality.Believer is Alive; Disbeliever, dead.In this similitude, a Mu'min, a true believer has been identified as alive while a Kafir, a disbeliever, has been pointed to as dead. The reason is that kinds and forms of life in human beings, animals and vege-tation differ, but this much no sensible person can deny that every life form is there for a specific purpose. And nature has endowed it with full ability to achieve this purpose. This is what the Qur'an is saying in: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord gave everything its creation, then guided it - 20:50), that is: Allah Jalla Sha'nuhu created everything in the universe and gave it full instructions to achieve the purpose for which it was created. It is under this arrangement that all created beings are pursuing the mission assigned to them. In this eco-system, land, water, air and fire, and the moon, the sun and the stars are all aware of their duties and are fulfilling it. And this act of fulfilling their duties is a proof of life in all those things. And when one of these, whatever the condition or time, stops fulfilling its duties, then, it is no more alive; it is dead. If water stops its function of quenching thirst and removing impurities, it will not remain water anymore. If fire stops igniting and burning, it will not be the fire it was anymore. Trees and vegetation, once they stop growing and bearing flowers and fruits, will not be the trees and vegetation as they are - because they have abandoned the purpose of their life, as a result of which, they became lifeless, like the dead.After looking at the universe around him bit by bit, anyone with the least fund of reason and understanding with him is bound to ponder about questions such as: What is the purpose of human life? What is one supposed to do as duty? Now, if one is fulfilling the purpose of one's life, one is entitled to be taken as alive - and whoever is not fulfilling the purpose of one's life, he or she is no better than a dead body.What is the purpose of human life and what are the duties human beings have to fulfill? The question needs thought and - an answer. Ac-cording to the principle 'stated above, it has already been determined that one who is fulfilling the purpose of his or her life is alive, otherwise, is dead. Now there are sightless tyrants among human beings who would take their species as self-rising vegetation or some kind of smart animal, with whom there is no distinction between a human being and a donkey or dog. According to them, the sole purpose of life is to fulfill the desire of one's self, to eat, drink, sleep, wake up, and then die. So, reasonable people anywhere in the world would not take them as their addressees. People of reason and understanding, no matter what their religion, community or school of thought, have all along the lanes of time been in agreement that human beings are the superior most in creation and that the universe has been made and put into their service. It is obvious that what is most superior has to have a purpose of life which is matchingly superior. Every discerning person knows that there is no difference between human beings and animals as far as eating, drinking, sleeping and waking, finding and holding a shelter, dressing and wearing is concerned - in fact, many animals eat better and eat more than them, are even dressed better in standard natural attires. They even live in better surroundings with lots of fresh air. As for knowing their gain and loss, there too, every animal, even every tree, has awareness to limits suited to it. They have the ability to acquire the beneficial and stay away from the harmful. Similarly, when it comes to being beneficial to others, all animals and the vegetation seem to be obviously way ahead of human beings in that their flesh, skin, bone, ligaments, and of trees, including all they have in between their roots to the tiniest leaves, almost everything is harnessed into the service of man, yielding countless benefits to produce things needed in life. It is interesting that quite contrary to this, there is man whose flesh is of no use to anyone, nor is his skin, or hair, or bone or ligaments.Now worth finding out is how does Monseigneur Humane (Mr. Man, the homo sapiens), under these circumstances, stand to deserve being the served one in this universe and being the cream of creation as much heralded? This brings us closer to the destination of truth. A little reflection will reveal that the reach of reason and consciousness given to all these units of creation is limited to the transitory and acci-dental gain or loss - and it is in this life, it appears beneficial for others. What was there before the life on this earth and what will be coming after is a field in which the reason and consciousness of nothing organic or inorganic, not even that of the smartest of animals, would work, nor can anything there serve as functional or beneficial in this particular field. So, this is the field in which human beings have to work, human beings for whom the universe has been commissioned to serve, and human beings who are the most superior of all creation. Only this will bring out the difference between the distinct status of human beings as compared with other elements of creation clearly and conclusively.What we now know is that the purpose of human beings on this earth is to keep in sight the beginning and the end of this universe, to assess what it entails as a result, to determine what is collectively beneficial or harmful, then use the insight so gained to acquire the beneficial and abstain from the harmful, and also invite others towards the beneficial and take measures to shield them from the harmful - so that the dream of a life of lasting peace and tranquility can be fulfilled. Now that it is settled that the purpose of human life is to ac-quire this standard benefit issuing forth from human perfection indi-vidually and collectively, enriching one's own self and at the same time enriching others. This realization helps us see the similitude of the Holy Qur'an we have been talking about in the form of a reality - that alive is one who puts his or her faith in Allah Ta` ala and in His Rasul ﷺ and in between his or her view of the beginning and end of life, recognizes his collective gain and loss in the light of Divine Rev-elation, because human reason alone has never triumphed over this field, nor it can. And when we know that, in terms of the fulfillment of the purpose of life, the person alive is the person who follows the Divine Revelation and is a believer, then we also come to the definite conclusion that whoever does not do that deserves to be called dead. Maulana Rumi has put it so delightfully:زندگی از بہر طاعت بندگی است بےعبادت زندگی شرمندگی ستآدمت لحم و شحم و پوست نیست آدمیت جز رضایے دوست نیستLife is to obey and serve Life without devotion is a shameMan's reality is not flesh; fat and skin Man's reality is but the pleasure of the Friend!This was the first similitude of the Qur'an, that of a believer and a disbeliever, where believers have been likened to the living and the disbelievers to the 'dead. The second similitude is that of 'lman (faith) and Kufr (disbelief) which have been placed in juxtaposition to light and darkness.Faith is Light and Disbelief, DarknessIn this verse, 'Iman (faith) has been called Nur (light) and Kufr (disbelief) has been equated with Zulmah (darkness). A little thought will show that this similitude is not imaginary. It is a statement of fact. As we looked for the real purpose of things earlier, we can do the same here by finding out the justification for the existence of light and darkness. The purpose of light is to be able to see things far and near with its help, as a result of which, one has the advantage of staying away from the harmful and the opportunity of acquiring what is beneficial.Let us now look at ` Iman. This is a light which surrounds everything in the heavens and the earth. It is this light alone which can show the end of the universal system as well as the correct consequences of everything done. Whoever has this light by his side, he can not only save himself from the consequences of everything harmful and injurious, but can also help others to stay safe from them. But, one who does not have access to this light remains in the dark. He has no panoramic view. He cannot see life as a whole, neither beginning, nor end. He cannot distinguish between what is beneficial and what is not. At best what he can do is to grope around and use his sense of touch to figure out what they are, at least to some extent. The life of this world as we know it is just about the environment most of us usually live in and around. The disbeliever thus does find out the life around him and the benefit and loss it has to offer within that limited framework. But, he has no idea or awareness of what lies ahead in the eternal life to come later, nor can he comprehend how beneficial or harmful it can be for him. This subject has been further explained by the Qur'an in Surah Ar-Rum:يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ ﴿7﴾They know the obvious from the present life of the world while, about the life-to-come ('Akhirah), they are (totally) heedless - 30:7).In a verse of Surah Al-` Ankabut, after the description of past communities given to denial and disbelief, the Qur'an says: وَكَانُوا مُسْتَبْصِرِ‌ينَ (though they were men of sight - 29-38). It means that these people who had dismissed this matter of 'Akhirah demonstrating rank heedless-ness and seeming lack of foresight were really not that dense when it came to their matters in worldly life. In fact, they were "mustabsirin" - keen-sighted, enlightened people. But, this enlightenment of theirs was outwardly oriented, of the surface, of the mundane, which could only serve them well to enrich what revolved round their transitory life in this world. However, for the eternal life of 'Akhirah, the life-to come, this was not to work.After hearing these details, please recite the present verse of the Qur'an once again: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورً‌ا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِ‌جٍ مِّنْهَا . It means that one who was dead earlier, that is, was a disbeliever, then, Allah raised him back to life, that is, gave him the taufiq to become a Muslim - and then, He gave him a light, that is, ` Iman or faith, with which he moves about among people. Now can this person be equal to one who is surrounded by all sorts of darkness, out of which, he cannot get out, that is, is groping in the darkness of disbelief, does not himself know what is good or bad for him, and there is no way he can ward off his destruction. If so, how can he bring any benefit to others?The Light of Faith Brings Benefits for Others TooIn this verse, by saying: نُورً‌ا يَمْشِي بِهِ فِي النَّاسِ (light with which he walks among men), the instruction given was that the light of faith is not restricted to a mosque (masjid), spiritual seminary (khanqah) or a modest roomette secluded for reflection and remembrance (hujrah). Whoever is blessed with this light by Allah Ta` ala, he carries it with him everywhere he goes through the lives of people on the streets and in the homes. Everywhere he is, he himself benefits from the light and lets others too benefit by it. Light is light and cannot be suppressed by any darkness. Even a tiny flickering lamp does not easily give up under the weight of surrounding darkness, though the light it emits does not go very far. When light is strong, it spreads over a larger area. When light is dim, it lightens a smaller area. But light is light. It sub-dues darkness after all - darkness does not subdue light. Light is not light if it surrenders to darkness. Similarly, an 'Iman which surrenders to Kufr, or is scared by it, is no 'Iman. This light of' Iman, this light of faith is there with its bearer in all walks of life, under all conditions and in every age.In this similitude, there is yet another hint that light is after all universally beneficial. Every human being and every animal benefits by it, intentionally, or without intention, more or less. Let us suppose that a person who has the light but does not wish to let the other person benefit from it, nor the other person has come out to seek the benefit of his light, but the very fact that someone is walking with light by his side is bound to spread out its benefit to others naturally, rather compulsively. This is what happens with the 'Iman of a true Muslim. It does make its benefit shower on others too, in some degree, whether or not the receivers realize it. At the end of the verse, it was said: كَذَٰلِكَ زُيِّنَ لِلْكَافِرِ‌ينَ مَا كَانُوا يَعْمَلُونَ (This is how their deeds appear beautified to the disbelievers). It means that the disbelievers and deniers of truth who do not accept proofs which are open and clear do so because everyone has a craze of his own which keeps him pleased with himself. There is the ever-present Sahytan, and no less is the retinue of one's desires, whims and fancies which present before the eyes of such people a mosaic of their evil deeds which they start seeing as nice and beautiful. Calling it a deception is an understatement. May Allah keep all of us protected from it.

<h2 class="title">The Parable of the Disbeliever and the Believer</h2><p>This is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers, </p><div class="text_uthmani arabic">لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن</div><p>(And set for him a light whereby he can walk amongst men.) for he became guided to where he should go and how to remain on the correct path. The light mentioned here is the Qur'an, according to Ibn `Abbas, as Al-`Awfi and Ibn Abi Talhah reported from him. As-Suddi said that the light mentioned here is Islam. Both meanings are correct. </p><div class="text_uthmani arabic">مَّثَلُهُ فِي الظُّلُمَـتِ لَيْسَ</div><p>(Like him who is in the darkness) of ignorance, desires and various types of deviation, </p><div class="text_uthmani arabic">بِخَارِجٍ مِّنْهَا كَذَلِكَ</div><p>(From which he can never come out) for he is unable to find a way out from what he is in. In Musnad Ahmad, it is recorded that the Prophet said; </p><div class="text_uthmani arabic">«إِنَّ اللهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ، ثُمَّ رَشَّ عَلَيْهِمْ مِنْ نُورِهِ، فَمَنْ أَصَابَهُ ذَلِكَ النُّورُ اهْتَدَى، وَمَنَ أَخْطَأَهُ ضَل»</div><p>(Allah created creation in darkness, then He showered His Light upon them. Whoever was struck by that light is guided, whoever it missed is astray.) Allah said in other Ayat, </p><div class="text_uthmani arabic">اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ </div><p>(Allah is the Guardian of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their friends are Taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257, and </p><div class="text_uthmani arabic">أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ </div><p>(Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way) 67:22, and </p><div class="text_uthmani arabic">مَثَلُ الْفَرِيقَيْنِ كَالاٌّعْمَى وَالاٌّصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلاً أَفَلاَ تَذَكَّرُونَ </div><p>(The parable of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared Will you not then take heed) 11:24, and, </p><div class="text_uthmani arabic">وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ - وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ - وَلاَ الظِّلُّ وَلاَ الْحَرُورُ - وَمَا يَسْتَوِى الاٌّحْيَآءُ وَلاَ الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَآءُ وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ - إِنْ أَنتَ إِلاَّ نَذِيرٌ </div><p>(Not alike are the blind and the seeing. Nor are darkness and light. Nor are the shade and the sun's heat. Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in the graves. You are only a warner.) 35:19-23 There are many other Ayat on this subject. We explained before why Allah mentioned the light in the singular sense and the darkness in the plural sense when we explained the Ayah at the beginning of the Surah, </p><div class="text_uthmani arabic">وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ</div><p>(And originated the darknesses and the light.) 6:1 Allah's statement, </p><div class="text_uthmani arabic">زُيِّنَ لِلْكَـفِرِينَ مَا كَانُواْ يَعْمَلُونَ </div><p>(Thus it is made fair seeming to the disbelievers that which they used to do.) means, We made their ignorance and misguidance appear fair to them, as Allah decreed out of His wisdom, there is no deity worthy of worship except Him alone without partners. </p>

The Parable of the Disbeliever and the BelieverThis is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers, لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن(And set for him a light whereby he can walk amongst men.) for he became guided to where he should go and how to remain on the correct path. The light mentioned here is the Qur'an, according to Ibn `Abbas, as Al-`Awfi and Ibn Abi Talhah reported from him. As-Suddi said that the light mentioned here is Islam. Both meanings are correct. مَّثَلُهُ فِي الظُّلُمَـتِ لَيْسَ(Like him who is in the darkness) of ignorance, desires and various types of deviation, بِخَارِجٍ مِّنْهَا كَذَلِكَ(From which he can never come out) for he is unable to find a way out from what he is in. In Musnad Ahmad, it is recorded that the Prophet said; «إِنَّ اللهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ، ثُمَّ رَشَّ عَلَيْهِمْ مِنْ نُورِهِ، فَمَنْ أَصَابَهُ ذَلِكَ النُّورُ اهْتَدَى، وَمَنَ أَخْطَأَهُ ضَل»(Allah created creation in darkness, then He showered His Light upon them. Whoever was struck by that light is guided, whoever it missed is astray.) Allah said in other Ayat, اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ (Allah is the Guardian of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their friends are Taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257, and أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way) 67:22, and مَثَلُ الْفَرِيقَيْنِ كَالاٌّعْمَى وَالاٌّصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلاً أَفَلاَ تَذَكَّرُونَ (The parable of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared Will you not then take heed) 11:24, and, وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ - وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ - وَلاَ الظِّلُّ وَلاَ الْحَرُورُ - وَمَا يَسْتَوِى الاٌّحْيَآءُ وَلاَ الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَآءُ وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ - إِنْ أَنتَ إِلاَّ نَذِيرٌ (Not alike are the blind and the seeing. Nor are darkness and light. Nor are the shade and the sun's heat. Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in the graves. You are only a warner.) 35:19-23 There are many other Ayat on this subject. We explained before why Allah mentioned the light in the singular sense and the darkness in the plural sense when we explained the Ayah at the beginning of the Surah, وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ(And originated the darknesses and the light.) 6:1 Allah's statement, زُيِّنَ لِلْكَـفِرِينَ مَا كَانُواْ يَعْمَلُونَ (Thus it is made fair seeming to the disbelievers that which they used to do.) means, We made their ignorance and misguidance appear fair to them, as Allah decreed out of His wisdom, there is no deity worthy of worship except Him alone without partners.

And thus have We placed in every city the greatest of the sinners to contrive and deceive; yet they contrive against no one but themselves even though they do not know.

And similarly, We have made in every town leaders among its criminals that they may conspire in it; and they do not conspire except against themselves and they do not have perception.

And even so We appointed in every city great ones among its sinners, to devise there; but they devised only against themselves, and they were not aware.

And it is in this way that We cause the great ones in every land to become its [greatest] evildoers, there to weave their schemes: yet it is only against themselves that they scheme -and they perceive it not.

And even so we set up in every town the great ones as its sinners, that they may plot therein. And they plot not but against themselves, and they perceive not.

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against their ownselves, and they perceive (it) not.

And thus We set up in every city its leading wicked sinners, to conspire in it, but they conspire only against themselves, and they do not realize it.

Thus We have appointed the leaders of the wicked ones in every land to weave their plots; but in truth they plot only to their own harm, without even realizing it.

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against themselves, and they perceive (it) not.

And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.

Thus have We installed in every town its major criminals that they may plot therein. Yet they do not plot except against their own souls, but they are not aware.

And as such we have placed in every village its archtransgressors to scheme there. But they scheme only against themselves, though they do not sense it.

And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive [it] not.

In every town We have placed some sinful leaders who always make evil plans. These plans will only work against their own souls but they do not realize this.

And thus have We made in every town the great ones to be its guilty ones, that they may plan therein; and they do not plan but against their own souls, and they do not perceive.

Waka<u>tha</u>lika jaAAaln<u>a</u> fee kulli qaryatin ak<u>a</u>bira mujrimeeh<u>a</u> liyamkuroo feeh<u>a</u> wam<u>a</u> yamkuroona ill<u>a</u> bianfusihim wam<u>a</u> yashAAuroon<b>a</b>

Thus We have placed leaders of the wicked in every town to plot therein. Yet it is only against themselves that they scheme, though they may not perceive it.

Thus have We placed leaders in every town, its wicked men, to plot (and burrow) therein: but they only plot against their own souls, and they perceive it not.

6

وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ

Just as what transpired with those leaders of Mecca who committed polytheism and barred others from the Way of Allah, He has placed leaders and influential people in every town who use various means and schemes to call towards the path of Satan and oppose the messengers and their followers. In reality, their scheming and planning will eventually only harm them, but they do realise this due to their ignorance and their following of desires.

Just as what transpired with those leaders of Mecca who committed polytheism and barred others from the Way of Allah, He has placed leaders and influential people in every town who use various means and schemes to call towards the path of Satan and oppose the messengers and their followers. In reality, their scheming and planning will eventually only harm them, but they do realise this due to their ignorance and their following of desires.

<p>Commentary</p><p>Mentioned in the previous verse was that this world is a place of trial. Good deeds here are tied with some effort. This is a way laid out with hurdles. The same is true about evil deeds. They come with a web of deception laced with unending desires and their short-lived gratifications, a way of living which makes these evil deeds look good in the sight of human beings who are unaware of their reality and heedless to their ultimate end. Such is their pull that the smartest of the smart in this world would not hesitate to jump into the bandwagon.</p><p>In the first (123) of the present verses, it is said that this trial can be seen as an ongoing spectacle of life since the beginning of the universe of our existence. Usually, it is the big people of a community, the rich, the influential, the holders of clout and access who, when they get used to the taste of money, power and recognition, start committing crimes in one or the other form, never bothering to reflect on the ultimate end of what they were doing. As for the common people, they become accustomed to following the example set by these big people. They copy them with the conviction that it is good for them and that they are on the obvious road to success. In contrast, there are the blessed prophets and their deputies charged with learning, teaching and preaching. They try to stop people from their evil deeds and warn them of the consequences of what they were doing. Then, these big people open a front of hostility and conspiracy against them, which is obviously to harass or harm these pious souls, but in the ultimate analysis, the curse of what they do against them recoils back on them alone. And this can happen to them even within their life in the present world.</p><p>In this statement of guidance, Muslims have been warned against aspiring to be like the big, the rich, the wealthy of the world. They should leave the habit of looking at them as role-models and stop following them mob-like. For them, the ideal is that they should make a habit of seeing everything in perspective making sure that they are aware of the final end of their deeds, and that they should themselves learn to figure out as to what is good or bad for them.</p><p>In addition to that, the purpose here is to comfort the Holy Prophet ﷺ when he has been asked not to grieve about the hostility of the chiefs of Quraysh, for it was nothing new. Prophets in the past had also faced such people. But, in the end, they (the people) were disgraced and the word of Allah reigned supreme.</p>

CommentaryMentioned in the previous verse was that this world is a place of trial. Good deeds here are tied with some effort. This is a way laid out with hurdles. The same is true about evil deeds. They come with a web of deception laced with unending desires and their short-lived gratifications, a way of living which makes these evil deeds look good in the sight of human beings who are unaware of their reality and heedless to their ultimate end. Such is their pull that the smartest of the smart in this world would not hesitate to jump into the bandwagon.In the first (123) of the present verses, it is said that this trial can be seen as an ongoing spectacle of life since the beginning of the universe of our existence. Usually, it is the big people of a community, the rich, the influential, the holders of clout and access who, when they get used to the taste of money, power and recognition, start committing crimes in one or the other form, never bothering to reflect on the ultimate end of what they were doing. As for the common people, they become accustomed to following the example set by these big people. They copy them with the conviction that it is good for them and that they are on the obvious road to success. In contrast, there are the blessed prophets and their deputies charged with learning, teaching and preaching. They try to stop people from their evil deeds and warn them of the consequences of what they were doing. Then, these big people open a front of hostility and conspiracy against them, which is obviously to harass or harm these pious souls, but in the ultimate analysis, the curse of what they do against them recoils back on them alone. And this can happen to them even within their life in the present world.In this statement of guidance, Muslims have been warned against aspiring to be like the big, the rich, the wealthy of the world. They should leave the habit of looking at them as role-models and stop following them mob-like. For them, the ideal is that they should make a habit of seeing everything in perspective making sure that they are aware of the final end of their deeds, and that they should themselves learn to figure out as to what is good or bad for them.In addition to that, the purpose here is to comfort the Holy Prophet ﷺ when he has been asked not to grieve about the hostility of the chiefs of Quraysh, for it was nothing new. Prophets in the past had also faced such people. But, in the end, they (the people) were disgraced and the word of Allah reigned supreme.

<h2 class="title">Evil Plots of the Leaders of the Criminals and their Subsequent Demise</h2><p>Allah says: Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat, </p><div class="text_uthmani arabic">وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ</div><p>(Thus have We made for every Prophet an enemy among the criminals.) 25:31 Allah said, </p><div class="text_uthmani arabic">وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا</div><p>(And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein.) 17:16 meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them. It was also said that, "We send a definite order", in the last Ayah means, "We decree for them," as Allah stated here </p><div class="text_uthmani arabic">لِيَمْكُرُواْ فِيهَا</div><p>(to plot therein.) Ibn Abi Talhah reported that Ibn `Abbas explained the Ayah </p><div class="text_uthmani arabic">أَكَـبِرَ مُجْرِمِيهَا لِيَمْكُرُواْ فِيهَا</div><p>(. ..great ones of its wicked people to plot therein.) "We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment." Mujahid and Qatadah said that in the Ayah, </p><div class="text_uthmani arabic">أَكَـبِرَ مُجْرِمِيهَا</div><p>(great ones) refers to leaders. I say that this is also the meaning of Allah's statements, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ - وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ </div><p>(And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said: "We believe not in what you have been sent with." And they say: "We have too much wealth and too many children and we are not going to suffer punishment.") 34:34-35 And, </p><div class="text_uthmani arabic">وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ </div><p>(And similarly, We sent not a warner before you to any town but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23 `Plot' in the Ayah 6:123 refers to beautified speech and various actions with which the evil ones call to misguidance. Allah said about the people of Prophet Nuh, peace be upon him, </p><div class="text_uthmani arabic">وَمَكَرُواْ مَكْراً كُبَّاراً </div><p>(And they have plotted a mighty plot. ) 71:22 Allah said, </p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّؤْمِنَ بِهَـذَا الْقُرْءَانِ وَلاَ بِالَّذِى بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ - قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً</div><p>(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers." And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals for Him!") 34:31-33. Ibn Abi Hatim reported that Ibn Abi `Umar said that Sufyan said, "Every `plot' mentioned in the Qur'an refers to actions." Allah's statement, </p><div class="text_uthmani arabic">وَمَا يَمْكُرُونَ إِلاَّ بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ</div><p>(But they plot not except against themselves, and they perceive (it) not.) means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ</div><p>(And verily, they shall bear their own loads, and other loads besides their own.) 29:13 and, </p><div class="text_uthmani arabic">وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلاَ سَآءَ مَا يَزِرُونَ</div><p>(And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!) 16:25. Allah said; </p><div class="text_uthmani arabic">وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ</div><p>(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received.") When there comes to them a sign they say, </p><div class="text_uthmani arabic">لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ</div><p>("We shall not believe until we receive the like of that which the Messengers of Allah received.") until the angels bring us the Message from Allah, just as they brought it to the Messengers. In another Ayah, Allah said, </p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا</div><p>(And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord") 25:21. Allah's statement, </p><div class="text_uthmani arabic">اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ</div><p>(Allah knows best with whom to entrust His Message.) means, He knows best with whom His Message should be given and which of His creatures are suitable for it. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَقَالُواْ لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ</div><p>(And they say: "Why is not this Qur'an sent down to some great man of the two towns" Is it they who would portion out the mercy of your Lord) 43:31-32. They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us, </p><div class="text_uthmani arabic">مِّنَ الْقَرْيَتَيْنِ</div><p>(...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger out of envy, transgression, rebellion and defiance. Allah described them, </p><div class="text_uthmani arabic">وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً </div><p>(And when they see you, they only mock: "Is this the one whom Allah has sent as a Messenger") 25:41 and </p><div class="text_uthmani arabic">وَإِذَا رَآكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَـنِ هُمْ كَـفِرُونَ </div><p>(And when those who disbelieved see you, they only mock at you: "Is this the one who talks about your gods" While they disbelieve at the mention of the Most Gracious (Allah).) 21:36, and, </p><div class="text_uthmani arabic">وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ </div><p>(Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock.) 21:41 </p><h2 class="title">The Disbelievers Admit to the Prophet's Nobility of Lineage</h2><p>The disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him. The disbelievers used to call the Prophet , before he received revelation, `Al-Amin' -- the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, "How honorable is his (the Prophet's) ancestral lineage among you" Abu Sufyan answered, "His ancestry is highly regarded among us." Heraclius asked, "Do you find that he lied, before he started his mission" Abu Sufyan replied, "No." The emperor of Rome relied on the honor and purity of the Prophet to recognize the truth of his prophethood and what he came with. Imam Ahmad recorded that Wathilah bin Al-Asqa` said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْنُقرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِم»</div><p>(Verily, Allah has chosen Isma`il from the offspring of Ibrahim, Bani Kinanah from the offspring of Isma`il, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.) Muslim recorded this Hadith. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيه»</div><p>(I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.) Allah's said, </p><div class="text_uthmani arabic">سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ</div><p>(Humiliation and disgrace from Allah and a severe torment will overtake the criminals...) This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection. Allah said in another Ayah, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ</div><p>(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) 40:60 disgrace and dishonor. Allah said next, </p><div class="text_uthmani arabic">وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ</div><p>(and a severe torment for that which they used to plot.) Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning, </p><div class="text_uthmani arabic">وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا</div><p>(And your Lord treats no one with injustice) 18:49 Allah said in another Ayah, </p><div class="text_uthmani arabic">يَوْمَ تُبْلَى السَّرَآئِرُ </div><p>(The Day when all the secrets will be examined. ) 86:9 Meaning, the secrets, hidden thoughts and intentions will be exposed. In the Two Sahihs, it is recorded that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانِ بْنِ فُلَان»</div><p>(A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; `This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.,) The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it. </p>

Evil Plots of the Leaders of the Criminals and their Subsequent DemiseAllah says: Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat, وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ(Thus have We made for every Prophet an enemy among the criminals.) 25:31 Allah said, وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا(And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein.) 17:16 meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them. It was also said that, "We send a definite order", in the last Ayah means, "We decree for them," as Allah stated here لِيَمْكُرُواْ فِيهَا(to plot therein.) Ibn Abi Talhah reported that Ibn `Abbas explained the Ayah أَكَـبِرَ مُجْرِمِيهَا لِيَمْكُرُواْ فِيهَا(. ..great ones of its wicked people to plot therein.) "We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment." Mujahid and Qatadah said that in the Ayah, أَكَـبِرَ مُجْرِمِيهَا(great ones) refers to leaders. I say that this is also the meaning of Allah's statements, وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ - وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ (And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said: "We believe not in what you have been sent with." And they say: "We have too much wealth and too many children and we are not going to suffer punishment.") 34:34-35 And, وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ (And similarly, We sent not a warner before you to any town but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") 43:23 `Plot' in the Ayah 6:123 refers to beautified speech and various actions with which the evil ones call to misguidance. Allah said about the people of Prophet Nuh, peace be upon him, وَمَكَرُواْ مَكْراً كُبَّاراً (And they have plotted a mighty plot. ) 71:22 Allah said, وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّؤْمِنَ بِهَـذَا الْقُرْءَانِ وَلاَ بِالَّذِى بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ - قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers." And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals for Him!") 34:31-33. Ibn Abi Hatim reported that Ibn Abi `Umar said that Sufyan said, "Every `plot' mentioned in the Qur'an refers to actions." Allah's statement, وَمَا يَمْكُرُونَ إِلاَّ بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ(But they plot not except against themselves, and they perceive (it) not.) means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them. Allah said in other Ayat, وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ(And verily, they shall bear their own loads, and other loads besides their own.) 29:13 and, وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلاَ سَآءَ مَا يَزِرُونَ(And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!) 16:25. Allah said; وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received.") When there comes to them a sign they say, لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ("We shall not believe until we receive the like of that which the Messengers of Allah received.") until the angels bring us the Message from Allah, just as they brought it to the Messengers. In another Ayah, Allah said, وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا(And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord") 25:21. Allah's statement, اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ(Allah knows best with whom to entrust His Message.) means, He knows best with whom His Message should be given and which of His creatures are suitable for it. Allah said in other Ayat, وَقَالُواْ لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ(And they say: "Why is not this Qur'an sent down to some great man of the two towns" Is it they who would portion out the mercy of your Lord) 43:31-32. They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us, مِّنَ الْقَرْيَتَيْنِ(...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger out of envy, transgression, rebellion and defiance. Allah described them, وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً (And when they see you, they only mock: "Is this the one whom Allah has sent as a Messenger") 25:41 and وَإِذَا رَآكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَـنِ هُمْ كَـفِرُونَ (And when those who disbelieved see you, they only mock at you: "Is this the one who talks about your gods" While they disbelieve at the mention of the Most Gracious (Allah).) 21:36, and, وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock.) 21:41 The Disbelievers Admit to the Prophet's Nobility of LineageThe disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him. The disbelievers used to call the Prophet , before he received revelation, `Al-Amin' -- the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, "How honorable is his (the Prophet's) ancestral lineage among you" Abu Sufyan answered, "His ancestry is highly regarded among us." Heraclius asked, "Do you find that he lied, before he started his mission" Abu Sufyan replied, "No." The emperor of Rome relied on the honor and purity of the Prophet to recognize the truth of his prophethood and what he came with. Imam Ahmad recorded that Wathilah bin Al-Asqa` said that the Messenger of Allah said, «إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْنُقرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِم»(Verily, Allah has chosen Isma`il from the offspring of Ibrahim, Bani Kinanah from the offspring of Isma`il, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.) Muslim recorded this Hadith. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, «بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيه»(I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.) Allah's said, سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ(Humiliation and disgrace from Allah and a severe torment will overtake the criminals...) This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection. Allah said in another Ayah, إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) 40:60 disgrace and dishonor. Allah said next, وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ(and a severe torment for that which they used to plot.) Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning, وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا(And your Lord treats no one with injustice) 18:49 Allah said in another Ayah, يَوْمَ تُبْلَى السَّرَآئِرُ (The Day when all the secrets will be examined. ) 86:9 Meaning, the secrets, hidden thoughts and intentions will be exposed. In the Two Sahihs, it is recorded that the Messenger of Allah said, «يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانِ بْنِ فُلَان»(A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; `This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.,) The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it.

Every time a sign comes to them they say: "We shall never believe till what God's apostles had been given comes to us." God knows best where to direct His messages. A degradation will befall the sinners and chastisement from God for deceiving.

And when a sign comes to them, they say, “We will not believe until we are given the same which Allah’s Noble Messengers were given”; Allah knows best where to place His message (prophethood); soon the guilty will be afflicted with disgrace before Allah and a severe punishment due to their scheming.

And when a sign came to them, they said, 'We will not believe until we are given the like of what God's Messengers were given.' God knows very well where to place His Message; and humiliation in God's sight shall befall the sinners, and a terrible chastisement, for what they devised.

And whenever. a [divine] message comes to them, they say, "We shall not believe unless we are given the like of what God's apostles were given!" [But] God knows best upon whom to bestow His message. Abasement in the sight of God will befall those who have become guilty of evildoing, and suffering severe for all the schemes which they were wont to weave.

And whensoever there cometh unto them a sign, they say: we shall not believe until we are vouchsafed the like of that which is vouchsafed unto the apostles of Allah. Allah knoweth best wheresoever to place His apostleship. Anon shall befall those who have sinned vileness before Allah and severe chastisement for that which they were wont to plot.

And when there comes to them a sign (from Allah) they say: "We shall not believe until we receive the like of that which the Messengers of Allah had received." Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists, sinners, etc.) for that which they used to plot.

When a sign comes to them, they say, “We will not believe unless we are given the like of what was given to God’s messengers.” God knows best where to place His message. Humiliation from God and severe torment will afflict the criminals for their scheming.

Whenever there comes to them a sign from Allah, they say: 'We will not believe until we are given what was given to the Messengers of Allah.' Allah knows best where to place His message. Soon shall these wicked ones meet with humiliation and severe chastigement from Allah for all their evil plotting.

And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received." Allah knows best with whom to entrust His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals for that which they used to plot.

And when a token cometh unto them, they say: We will not believe till we are given that which Allah's messengers are given. Allah knoweth best with whom to place His message. Humiliation from Allah and heavy punishment will smite the guilty for their scheming.

When a sign comes to them, they say, ‘We will not believe until we are given the like of what was given to Allah’s apostles.’ Allah knows best where to place His apostleship! Soon the guilty will be visited by a degradation and severe punishment from Allah because of the plots they used to devise.

When a sign came to them they said: 'We will not believe in it unless we are given that which the Messengers of Allah have been given' But Allah knows best where to place His Message. Humiliation with Allah shall befall the sinners as well as a terrible punishment for what they devised.

And when a sign comes to them, they say, "Never will we believe until we are given like that which was given to the messengers of Allah." Allah is most knowing of where He places His message. There will afflict those who committed crimes debasement before Allah and severe punishment for what they used to conspire.

When a miracle is shown to them, they say, "We will not believe unless we are shown a miracle like that shown to the messengers of God." God knows best whom to appoint as His Messenger. The sinful ones are worthless in the sight of God and they deserve a severe punishment for their evil plans.

And when a communication comes to them they say: We will not believe till we are given the like of what Allah's apostles are given. Allah best knows where He places His message. There shall befall those who are guilty humiliation from Allah and severe chastisement because of what they planned.

Wai<u>tha</u> j<u>a</u>athum <u>a</u>yatun q<u>a</u>loo lan numina <u>h</u>att<u>a</u> nut<u>a</u> mithla m<u>a</u> ootiya rusulu All<u>a</u>hi All<u>a</u>hu aAAlamu <u>h</u>aythu yajAAalu ris<u>a</u>latahu sayu<u>s</u>eebu alla<u>th</u>eena ajramoo <u>s</u>agh<u>a</u>run AAinda All<u>a</u>hi waAAa<u>tha</u>bun shadeedun bim<u>a</u> k<u>a</u>noo yamkuroon<b>a</b>

When a sign comes to them, they say, "We will not believe in it until we are given what God's messengers have been given. But God knows best whom to appoint as His Messenger. Humiliation before God and severe torment will befall the evil-doers for their scheming.

When there comes to them a sign (from Allah), They say: "We shall not believe until we receive one (exactly) like those received by Allah's messengers." Allah knoweth best where (and how) to carry out His mission. Soon will the wicked be overtaken by humiliation before Allah, and a severe punishment, for all their plots.

6

وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُوا۟ لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥ سَيُصِيبُ ٱلَّذِينَ أَجْرَمُوا۟ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌ شَدِيدٌۢ بِمَا كَانُوا۟ يَمْكُرُونَ

And when there comes to any of these leaders a verse or a sign which Allah reveals to His Prophet proving his truthfulness, they say: We will never accept this until Allah bestows upon us the Prophethood as He did to those Prophets aforetime. Allah refutes them by saying that He knows best who is most suitable to be appointed to carry out the duties of the mission and He only selects the finest people for prophethood and messengership. These transgressors will be afflicted with disgrace and humiliation because of their arrogance against the truth, and with a severe punishment because of their scheming.

And when there comes to any of these leaders a verse or a sign which Allah reveals to His Prophet proving his truthfulness, they say: We will never accept this until Allah bestows upon us the Prophethood as He did to those Prophets aforetime. Allah refutes them by saying that He knows best who is most suitable to be appointed to carry out the duties of the mission and He only selects the finest people for prophethood and messengership. These transgressors will be afflicted with disgrace and humiliation because of their arrogance against the truth, and with a severe punishment because of their scheming.

<p>In the second verse (124), mentioned there is a conversation relating to the same chiefs of the Quraysh. What they said was a combination of verbal belligerence, sarcasm and mockery. It was answered.</p><p>Imam al-Baghawi reports from Sayyidna Qatadah that Abu Jahl, the big chief of the tribe of Quraysh once said: We have confronted Banu ` Abd Munaf (that is, the family of the Holy Prophet ﷺ) on every front and we have never been behind them. But, now they say: ` you cannot match us in nobility and spiritual greatness because we have a prophet in our family who receives revelation from Allah Ta` ala.' Then he said: I swear by Allah that we will never follow them unless we too start receiving the kind of revelation he receives. The statement: وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُ‌سُلُ اللَّـهِ (And when a sign comes to them, they say, "We shall never come to believe unless we are given the like of what was given to the messengers of Allah) at the end of the verse means exactly this.</p><p>Prophets and Messengers are appointed by Allah:</p><p>This Office cannot be acquired or appropriated:</p><p>After having reported the statement quoted above, the Qur'an answers it by saying: للَّـهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِ‌سَالَتَهُ (Alah knows best where to place his message). It means that the person making this remark thinks in His ignorance that the station of a prophet and messenger can be ac-quired on the basis of family nobility, tribal authority and wealth while prophethood is the office of the Vice Regency (Khilafah) of Allah the acquisition of which is in no one's control. No matter how many excellences and perfections one has acquired for himself, still no one can through his discretion or control or power of achievement - succeed in acquiring the office and station of prophethood and messenger-ship. That is purely a blessing of Allah Jalla Sha'nuhu. He bestows it on whomsoever He wills.</p><p>This proves that prophethood and messenger-ship are not controlled by human beings. They are not what can be acquired by intellectual perfection or pragmatic excellence or utmost striving or consuming devotion. Even a waliyy or saint, no matter how high he may soar in his spiritual station, cannot acquire it. That is nothing but Divine grace as it is given only to particular servants of Allah as dictated by Divine knowledge and wisdom. However, it is necessary that whoever is chosen to occupy this station and office, in the ultimate knowledge of Allah Ta` ala, is identified right from the beginning when he is created with appropriate inherent ability and then he is specially groomed in his morals and deeds.</p><p>Towards the end of the verse, it was said: سَيُصِيبُ الَّذِينَ أَجْرَ‌مُوا صَغَارٌ‌ عِندَ اللَّـهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُ‌ونَ ﴿124﴾ (Those who committed sin shall soon suffer from disgrace before Allah and face severe punishment for the mischief they have been making). Here, the word: صَغَار (saghar) is a verbal noun which means disgrace. The sentence means that these antagonists of truth who are known to be the big chiefs of their people will see their pride and prestige rolling in dust. Disgrace is coming; so is punishment - and both are grim. That can be within the life of the present world, and in the 'Akhirah as well - as has been the fate of the oppressors of the prophets in the past who were put to disgrace in the present world as well. The topmost antagonists of our own Prophet ﷺ ، may the blessing of Allah and peace be upon him, who boasted about their prestige, either entered the fold of Islam or, as was the case with those who did not, were destroyed in disgrace. at happened to the legendary chiefs of Quraysh, Abu Jahl and Abu Lahb, became a lesson when the Conquest of Makkah broke their backs.</p>

In the second verse (124), mentioned there is a conversation relating to the same chiefs of the Quraysh. What they said was a combination of verbal belligerence, sarcasm and mockery. It was answered.Imam al-Baghawi reports from Sayyidna Qatadah that Abu Jahl, the big chief of the tribe of Quraysh once said: We have confronted Banu ` Abd Munaf (that is, the family of the Holy Prophet ﷺ) on every front and we have never been behind them. But, now they say: ` you cannot match us in nobility and spiritual greatness because we have a prophet in our family who receives revelation from Allah Ta` ala.' Then he said: I swear by Allah that we will never follow them unless we too start receiving the kind of revelation he receives. The statement: وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُ‌سُلُ اللَّـهِ (And when a sign comes to them, they say, "We shall never come to believe unless we are given the like of what was given to the messengers of Allah) at the end of the verse means exactly this.Prophets and Messengers are appointed by Allah:This Office cannot be acquired or appropriated:After having reported the statement quoted above, the Qur'an answers it by saying: للَّـهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِ‌سَالَتَهُ (Alah knows best where to place his message). It means that the person making this remark thinks in His ignorance that the station of a prophet and messenger can be ac-quired on the basis of family nobility, tribal authority and wealth while prophethood is the office of the Vice Regency (Khilafah) of Allah the acquisition of which is in no one's control. No matter how many excellences and perfections one has acquired for himself, still no one can through his discretion or control or power of achievement - succeed in acquiring the office and station of prophethood and messenger-ship. That is purely a blessing of Allah Jalla Sha'nuhu. He bestows it on whomsoever He wills.This proves that prophethood and messenger-ship are not controlled by human beings. They are not what can be acquired by intellectual perfection or pragmatic excellence or utmost striving or consuming devotion. Even a waliyy or saint, no matter how high he may soar in his spiritual station, cannot acquire it. That is nothing but Divine grace as it is given only to particular servants of Allah as dictated by Divine knowledge and wisdom. However, it is necessary that whoever is chosen to occupy this station and office, in the ultimate knowledge of Allah Ta` ala, is identified right from the beginning when he is created with appropriate inherent ability and then he is specially groomed in his morals and deeds.Towards the end of the verse, it was said: سَيُصِيبُ الَّذِينَ أَجْرَ‌مُوا صَغَارٌ‌ عِندَ اللَّـهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُ‌ونَ ﴿124﴾ (Those who committed sin shall soon suffer from disgrace before Allah and face severe punishment for the mischief they have been making). Here, the word: صَغَار (saghar) is a verbal noun which means disgrace. The sentence means that these antagonists of truth who are known to be the big chiefs of their people will see their pride and prestige rolling in dust. Disgrace is coming; so is punishment - and both are grim. That can be within the life of the present world, and in the 'Akhirah as well - as has been the fate of the oppressors of the prophets in the past who were put to disgrace in the present world as well. The topmost antagonists of our own Prophet ﷺ ، may the blessing of Allah and peace be upon him, who boasted about their prestige, either entered the fold of Islam or, as was the case with those who did not, were destroyed in disgrace. at happened to the legendary chiefs of Quraysh, Abu Jahl and Abu Lahb, became a lesson when the Conquest of Makkah broke their backs.

Thus God guides whomsoever He please by opening wide his breast to surrender; and Straitens the breasts of those He allows to go astray, (who feel suffocated) as if they were ascending the skies. Thus will God punish those who do not believe.

And whomever Allah wills to guide, He opens his bosom for Islam; and whomever He wills to send astray, He makes his bosom narrow and firmly bound as if he were being forced by someone to climb the skies; this is how Allah places the punishment on those who do not believe.

Whomsoever God desires to guide, He expands his breast to Islam; whomsoever He desires to lead astray, He makes his breast narrow, tight, as if he were climbing to heaven. So God lays abomination upon those who believe not.

And whomsoever God wills to guide, his bosom He opens wide with willingness towards self-surrender [unto Him]; and whomsoever He wills to let go astray, his bosom He causes to be tight and constricted, as if he were climbing unto the skies: it is thus that God inflicts horror upon those who will not believe.

So whomsoever Allah willeth that he shall guide, He expoundeth his breast for Islam; and whomsoever He willeth that he shall send astray, He maketh his breast strait, narrow, as if he were mounting up into the sky, thus Allah layeth the abomination on those who believe not.

And whomsoever Allah wills to guide, He opens his breast to Islam, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not.

Whomever God desires to guide, He spreads open his heart to Islam; and whomever He desires to misguide, He makes his heart narrow, constricted, as though he were climbing up the sky. God thus lays defilement upon those who do not believe.

Thus, (it is a fact that) whomsoever Allah wills to guide, He opens his breast for Islam; and whomsoever He wills to let go astray, He causes his breast to become strait and constricted, as if he were climbing towards the heaven. Thus Allah lays the abomination (of flight from and hatred of Islam) on those who do not believe

And whomsoever Allah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not.

And whomsoever it is Allah's will to guide, He expandeth his bosom unto the Surrender, and whomsoever it is His Will to send astray, He maketh his bosom close and narrow as if he were engaged in sheer ascent. Thus Allah layeth ignominy upon those who believe not.

Whomever Allah desires to guide, He opens his breast to Islam, and whomever He desires to lead astray, He makes his breast narrow and straitened as if he were climbing to a height. Thus does Allah lay [spiritual] defilement on those who do not have faith.

Whomsoever Allah desires to guide, He expands his chest to Islam (submission). Whomsoever He desires to lead astray, He makes his chest narrow, tight, as though he were climbing to heaven. As such Allah lays the scourge on the unbelievers.

So whoever Allah wants to guide - He expands his breast to [contain] Islam; and whoever He wants to misguide - He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place defilement upon those who do not believe.

God will open the hearts of whomever He wants to guide to Islam, but He will tighten the chest of one whom He has led astray, as though he was climbing high up into the sky. Thus, God places wickedness on those who do not accept the faith.

Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards; thus does Allah lay uncleanness on those who do not believe.

Faman yuridi All<u>a</u>hu an yahdiyahu yashra<u>h</u> <u>s</u>adrahu lilisl<u>a</u>mi waman yurid an yu<u>d</u>illahu yajAAal <u>s</u>adrahu <u>d</u>ayyiqan <u>h</u>arajan kaannam<u>a</u> ya<u>ss</u>aAAAAadu fee a<b>l</b>ssam<u>a</u>i ka<u>tha</u>lika yajAAalu All<u>a</u>hu a<b>l</b>rrijsa AAal<u>a</u> alla<u>th</u>eena l<u>a</u> yuminoon<b>a</b>

When God desires to guide someone, He opens his breast to Islam; and whoever He wills to let go astray, He causes his breast to be constricted as if he had to climb up to the skies. That is how God heaps ignominy upon those who refuse to believe.

Those whom Allah (in His plan) willeth to guide,- He openeth their breast to Islam; those whom He willeth to leave straying,- He maketh their breast close and constricted, as if they had to climb up to the skies: thus doth Allah (heap) the penalty on those who refuse to believe.

6

فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَٰمِ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ

Whomever Allah wishes to guide to the right path, He opens their heart to Islam so they accept it willingly. Whomever He wishes to abandon and not guide, He makes their chest extremely narrow and unable to accept the truth, such that they become like a person climbing into the higher layers of the atmosphere while finding it increasingly difficult to breathe. Just as Allah made this extreme narrowness the condition of the person who goes astray, He will place the punishment on those who do not have faith in Him.

Whomever Allah wishes to guide to the right path, He opens their heart to Islam so they accept it willingly. Whomever He wishes to abandon and not guide, He makes their chest extremely narrow and unable to accept the truth, such that they become like a person climbing into the higher layers of the atmosphere while finding it increasingly difficult to breathe. Just as Allah made this extreme narrowness the condition of the person who goes astray, He will place the punishment on those who do not have faith in Him.

<p>Signs of 'Sharh al-Sadr in Din</p><p>Some signs of the Divinely-guided, and the firm on error, have been given in the third verse (125). Said there was: فَمَن يُرِ‌دِ اللَّـهُ أَن يَهْدِيَهُ يَشْرَ‌حْ صَدْرَ‌هُ لِلْإِسْلَامِ (So, whom Allah wills to give guidance, He opens his heart for Islam).</p><p>Hakim in al-Mustadrak and Baihaqi in Shu'ab al-'Iman report from Sayyidna ` Abdullah ibn Masud ؓ : When this verse was revealed, the Companions of the Holy Prophet ﷺ requested him to explain the meaning of Sharh al-Sadr, the opening of the heart for Islam. He said: ` Allah Ta` ala puts a light in the heart of a believer through which his heart opens up for the perception, understanding and acceptance of truth. The Sahabah submitted: ` Is there a sign which will help recognize the person who has such Sharh al-Sadr? He said: ` Yes! The sign is that 'Akhirah and its blessings become the object of all his desires. He avoids uncalled-for desires and fleeting enjoyments and starts getting ready for death before it comes.'</p><p>After that, he said: " وَمَن يُرِ‌دْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَ‌هُ ضَيِّقًا حَرَ‌جًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ " (and whom He wills to let go astray, He makes his heart narrow, much too narrow [ wherefore, for him to accept the truth and to act in accordance with it becomes as difficult ], as though he climbs up to the sky).</p><p>Kalabi has said: ` the narrowing of his heart means that no passage for the entry of truth and good remains open there.' A similar explanation has also been reported from Sayyidna Faruq al-A'zam ؓ and Sayyidna ` Abdullah ibn ` Abbas ؓ has said: ` When he hears the ذِکر Dhikr of Allah, he feels being harassed and when he listens to what is Kufr and Shirk, his heart relishes it.</p><p>The Noble Sahabah: Ever-Eager Receivers of Truth</p><p>This was the reason why the noble Sababah, may Allah be pleased with all of them, who were chosen by Allah Ta` ala to be His Prophet's companions in faith, and to be the learners and carriers of his teachings as his direct disciples. They were so convinced as his adherents that their doubts about Islamic injunctions, if any, remained negligibly low. During their whole lifetime, the number of questions presented before the Holy Prophet ﷺ by them are but a counted few. The reason was that by the grace of the company of the Holy Prophet ﷺ their hearts were almost engraved with love and reverence for Allah Ta` ala and because of which they were blessed with the high station of Sharh al-Sadr, a heart open to the acceptance of truth. In fact, their hearts had become in themselves the very standard of truth and falsehood. They would accept truth promptly and falsehood could not find entry into their hearts. After that, as the distance from the blessed period of the Holy Prophet ﷺ increased, doubts and scruples started finding room for infilteration and that was the be-ginning of dogmatic differences.</p><p>To Remove Doubts : Open Hearts, Narrow Debates</p><p>In our day, the world is a stage infested with doubts. People seek solutions through debates, arguments and counter-arguments and end up with confusion worse confounded. This is not a sound way to handle doubts as pointed out by the unique Indian poet, Akbar Ilahabadi:</p><p>فلسفی کو بحث کے اندر خدا ملتا نہیں ڈور کو سلجھا رہا ہے پرسرا ملتا نہیں</p><p>The philosopher deep in debate cannot find God</p><p>He is untangling the string but cannot find where to begin!</p><p>There is only one way out, that which was taken by the blessed Companions ؓ and by the early righteous elders: Think of the perfect power of Allah Ta` ala and imagine His blessings and feel the presence of His love and reverence, the doubts evaporate automatically. This is the reason why the Qur'an has itself prompted the Holy Prophet ﷺ to make the following Du` a (prayer):</p><p>رَبِّ اشرَح لِی صَدرِی</p><p>Rabbishralh li sadri</p><p>0 my Rabb, open my heart.</p><p>At the end of the verse it was said: كَذَٰلِكَ يَجْعَلُ اللَّـهُ الرِّ‌جْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ which means that this is how Allah brings damnation and disgrace upon those who do not believe. For truth, their hearts are not open while to every evil they dash.</p>

Signs of 'Sharh al-Sadr in DinSome signs of the Divinely-guided, and the firm on error, have been given in the third verse (125). Said there was: فَمَن يُرِ‌دِ اللَّـهُ أَن يَهْدِيَهُ يَشْرَ‌حْ صَدْرَ‌هُ لِلْإِسْلَامِ (So, whom Allah wills to give guidance, He opens his heart for Islam).Hakim in al-Mustadrak and Baihaqi in Shu'ab al-'Iman report from Sayyidna ` Abdullah ibn Masud ؓ : When this verse was revealed, the Companions of the Holy Prophet ﷺ requested him to explain the meaning of Sharh al-Sadr, the opening of the heart for Islam. He said: ` Allah Ta` ala puts a light in the heart of a believer through which his heart opens up for the perception, understanding and acceptance of truth. The Sahabah submitted: ` Is there a sign which will help recognize the person who has such Sharh al-Sadr? He said: ` Yes! The sign is that 'Akhirah and its blessings become the object of all his desires. He avoids uncalled-for desires and fleeting enjoyments and starts getting ready for death before it comes.'After that, he said: " وَمَن يُرِ‌دْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَ‌هُ ضَيِّقًا حَرَ‌جًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ " (and whom He wills to let go astray, He makes his heart narrow, much too narrow [ wherefore, for him to accept the truth and to act in accordance with it becomes as difficult ], as though he climbs up to the sky).Kalabi has said: ` the narrowing of his heart means that no passage for the entry of truth and good remains open there.' A similar explanation has also been reported from Sayyidna Faruq al-A'zam ؓ and Sayyidna ` Abdullah ibn ` Abbas ؓ has said: ` When he hears the ذِکر Dhikr of Allah, he feels being harassed and when he listens to what is Kufr and Shirk, his heart relishes it.The Noble Sahabah: Ever-Eager Receivers of TruthThis was the reason why the noble Sababah, may Allah be pleased with all of them, who were chosen by Allah Ta` ala to be His Prophet's companions in faith, and to be the learners and carriers of his teachings as his direct disciples. They were so convinced as his adherents that their doubts about Islamic injunctions, if any, remained negligibly low. During their whole lifetime, the number of questions presented before the Holy Prophet ﷺ by them are but a counted few. The reason was that by the grace of the company of the Holy Prophet ﷺ their hearts were almost engraved with love and reverence for Allah Ta` ala and because of which they were blessed with the high station of Sharh al-Sadr, a heart open to the acceptance of truth. In fact, their hearts had become in themselves the very standard of truth and falsehood. They would accept truth promptly and falsehood could not find entry into their hearts. After that, as the distance from the blessed period of the Holy Prophet ﷺ increased, doubts and scruples started finding room for infilteration and that was the be-ginning of dogmatic differences.To Remove Doubts : Open Hearts, Narrow DebatesIn our day, the world is a stage infested with doubts. People seek solutions through debates, arguments and counter-arguments and end up with confusion worse confounded. This is not a sound way to handle doubts as pointed out by the unique Indian poet, Akbar Ilahabadi:فلسفی کو بحث کے اندر خدا ملتا نہیں ڈور کو سلجھا رہا ہے پرسرا ملتا نہیںThe philosopher deep in debate cannot find GodHe is untangling the string but cannot find where to begin!There is only one way out, that which was taken by the blessed Companions ؓ and by the early righteous elders: Think of the perfect power of Allah Ta` ala and imagine His blessings and feel the presence of His love and reverence, the doubts evaporate automatically. This is the reason why the Qur'an has itself prompted the Holy Prophet ﷺ to make the following Du` a (prayer):رَبِّ اشرَح لِی صَدرِیRabbishralh li sadri0 my Rabb, open my heart.At the end of the verse it was said: كَذَٰلِكَ يَجْعَلُ اللَّـهُ الرِّ‌جْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ which means that this is how Allah brings damnation and disgrace upon those who do not believe. For truth, their hearts are not open while to every evil they dash.

<div class="text_uthmani arabic">فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ</div><p>(And whomsoever Allah wills to guide, He opens his breast to Islam;) He makes Islam easy for him and strengthens his resolve to embrace it, and these are good signs. Allah said in other Ayat, </p><div class="text_uthmani arabic">أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلإِسْلَـمِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ</div><p>(Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)) 39:22 and, </p><div class="text_uthmani arabic">وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَـئِكَ هُمُ الرَشِدُونَ</div><p>(But Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hated by you. Such are they who are the rightly guided.) 49:7 Ibn `Abbas commented on Allah's statement, </p><div class="text_uthmani arabic">فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ</div><p>(And whomsoever Allah wills to guide, He opens his breast to Islam;), "Allah says that He will open his heart to Tawhid and faith in Him." This is the same as was reported from Abu Malik and several others, and it is sound. Allah's statement, </p><div class="text_uthmani arabic">وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً</div><p>(and whomsoever He wills to send astray, He makes his breast closed and constricted,) refers to inability to accept guidance, thus being deprived of beneficial faith. </p><div class="text_uthmani arabic">كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ</div><p>(. ..as if he is climbing up to the sky.) because of the heaviness of faith on him. Sa`id bin Jubayr commented that in this case, "(Islam) finds every path in his heart impassable." Al-Hakam bin Aban said that `Ikrimah narrated from Ibn `Abbas that he commented on: </p><div class="text_uthmani arabic">كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ</div><p>(...as if he is climbing up to the sky), "Just as the Son of Adam cannot climb up to the sky, Tawhid and faith will not be able to enter his heart, until Allah decides to allow it into his heart." Imam Abu Ja`far bin Jarir commented: "This is a parable that Allah has given for the heart of the disbeliever, which is completely impassable and closed to faith. Allah says, the example of the disbeliever's inability to accept faith in his heart and that it is too small to accommodate it, is the example of his inability to climb up to the sky, which is beyond his capability and power." He also commented on Allah's statement, </p><div class="text_uthmani arabic">كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لاَ يُؤْمِنُونَ</div><p>(Thus Allah puts the Rijs (wrath) on those who believe not.) "Allah says that just as He makes the heart of whomever He decides to misguide, closed and constricted, He also appoints Shaytan for him and for his likes, those who refused to believe in Allah and His Messenger. Consequently, Shaytan lures and hinders them from the path of Allah." `Ali bin Abi Talhah reported that Ibn `Abbas said that, Rijs, refers to Shaytan, while Mujahid said that it refers to all that does not contain goodness. `Abdur-Rahman bin Zayd bin Aslam said that, Rijs, means, `torment'. </p>

فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ(And whomsoever Allah wills to guide, He opens his breast to Islam;) He makes Islam easy for him and strengthens his resolve to embrace it, and these are good signs. Allah said in other Ayat, أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلإِسْلَـمِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ(Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)) 39:22 and, وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَـئِكَ هُمُ الرَشِدُونَ(But Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hated by you. Such are they who are the rightly guided.) 49:7 Ibn `Abbas commented on Allah's statement, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ(And whomsoever Allah wills to guide, He opens his breast to Islam;), "Allah says that He will open his heart to Tawhid and faith in Him." This is the same as was reported from Abu Malik and several others, and it is sound. Allah's statement, وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً(and whomsoever He wills to send astray, He makes his breast closed and constricted,) refers to inability to accept guidance, thus being deprived of beneficial faith. كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ(. ..as if he is climbing up to the sky.) because of the heaviness of faith on him. Sa`id bin Jubayr commented that in this case, "(Islam) finds every path in his heart impassable." Al-Hakam bin Aban said that `Ikrimah narrated from Ibn `Abbas that he commented on: كَأَنَّمَا يَصَّعَّدُ فِى السَّمَآءِ(...as if he is climbing up to the sky), "Just as the Son of Adam cannot climb up to the sky, Tawhid and faith will not be able to enter his heart, until Allah decides to allow it into his heart." Imam Abu Ja`far bin Jarir commented: "This is a parable that Allah has given for the heart of the disbeliever, which is completely impassable and closed to faith. Allah says, the example of the disbeliever's inability to accept faith in his heart and that it is too small to accommodate it, is the example of his inability to climb up to the sky, which is beyond his capability and power." He also commented on Allah's statement, كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لاَ يُؤْمِنُونَ(Thus Allah puts the Rijs (wrath) on those who believe not.) "Allah says that just as He makes the heart of whomever He decides to misguide, closed and constricted, He also appoints Shaytan for him and for his likes, those who refused to believe in Allah and His Messenger. Consequently, Shaytan lures and hinders them from the path of Allah." `Ali bin Abi Talhah reported that Ibn `Abbas said that, Rijs, refers to Shaytan, while Mujahid said that it refers to all that does not contain goodness. `Abdur-Rahman bin Zayd bin Aslam said that, Rijs, means, `torment'.

This is the straight path of your Lord. Distinct have We made Our signs for those who reflect.

And this is the Straight Path of your Lord; We have explained in detail Our verses for the people who accept advice.

This is the path of thy Lord; straight; We have distinguished the signs to a people who remember.

And undeviating is this thy Sustainer's way. Clearly, indeed, have We spelled out these messages unto people who [are willing to] take them to heart!

And this is the path of thine Lord, straight. We have surely detailed the revelations unto a people who would be admonished.

And this is the Path of your Lord (the Quran and Islam) leading Straight. We have detailed Our Revelations for a people who take heed.

This is the straight path of your Lord. We have explained the revelations in detail for people who recollect.

even though this way is the straight way of your Lord, and We have distinguished its signs to those who heed to admonition.

And this is the path of your Lord leading straight. We have detailed Our Ayat for a people who take heed.

This is the path of thy Lord, a straight path. We have detailed Our revelations for a people who take heed.

This is the straight path of your Lord. We have already elaborated the signs for a people who take admonition.

This is the Path of your Lord, a Straight Path. We have made plain Our verses to a nation who remember.

And this is the path of your Lord, [leading] straight. We have detailed the verses for a people who remember.

This is the path of your Lord and it is straight. We have explained Our revelations to those who take heed.

And this is the path of your Lord, (a) right (path); indeed We have made the communications clear for a people who mind.

Wah<u>atha</u> <u>s</u>ir<u>at</u>u rabbika mustaqeeman qad fa<u>ss</u>aln<u>a</u> al<u>a</u>y<u>a</u>ti liqawmin ya<u>thth</u>akkaroon<b>a</b>

This is the straight path leading to your Lord. We have made the signs clear for thinking men.

This is the way of thy Lord, leading straight: We have detailed the signs for those who receive admonition.

6

وَهَٰذَا صِرَٰطُ رَبِّكَ مُسْتَقِيمًا قَدْ فَصَّلْنَا ٱلْءَايَٰتِ لِقَوْمٍ يَذَّكَّرُونَ

This religion that I have given you, O Messenger, is My straight path, in which there is no crookedness. I have made the ayahs clear for the one who has understanding.

This religion that I have given you, O Messenger, is My straight path, in which there is no crookedness. I have made the ayahs clear for the one who has understanding.

<p>Commentary</p><p>In the first (126) of the three verses appearing here, the address is to the Holy Prophet ﷺ and it has been said: وَهَـٰذَا صِرَ‌اطُ رَ‌بِّكَ مُسْتَقِيمًا (And this is the path of your Lord, a straight path). Here, as said by Sayyidna ` Abdullah ibn Masud ؓ عنہما the word: ھذا (hadha: this) refers to the Qur'an, and as said by Sayyidna ` Abdullah ibn ` Abbas ؓ it means Islam (Ruh al-Ma'ni). The sense of the sentence is: This Way is the Way of your Lord, that is, this is a Way which has been proposed by your Lord in His infinite Wisdom, and with Him it finds favour. Here, by attributing the Way to the Lord of all, it has been indicated that the working system of Qur'an and Islam given to him was not for the benefit of Allah Ta` ala, rather, it was for the benefit of those who would act in accordance with it. This is as required by His being the Rabb, the Supreme Nurturer. Through this Way, the purpose is to nurture, train and groom human beings in a manner which would guarantee their eternal well-being.</p><p>Then, by bringing in the word: رَبّ (Rabb: Lord) in a state of attribution to the Holy Prophet ﷺ ، that is: (Rabbik: your Lord), the impression of a special kindness towards him has been released - that: ` your' Lord has proposed this Way. The delicacy of this attribution can be readily felt by people of taste. Think of a servant of Allah. If he ever happens to find his person placed in even the minor-most frame of reference to his Rabb and مَعبُود Ma` bud, his Lord and the object of his worship and devotion, that would be, for him, the highest possible achievement. And now, if the Lord of lords, the One worship-worthy entity in this whole universe, were to attribute His pristine Person to him and say, "I am yours," what remains there for him to say anything anymore about his wonderful ` kismet!'</p><p>After that, the ` existing identity' of this Qur'anic Way has been explained through the word: مُستَقِیم (mustaqim), that is, this path is the straight path. Here too, rather than have 'mustaqim' (straight) as the adjective of صِرَاط ` sirat' (path), it has been placed as an adverb which indicates that the Way has been proposed by the Lord of the universe, and in this, any probability, other than its being straight, just cannot exist. (Ruh al-Mani and Al-Bahr al-Muhit)</p><p>The text then says: قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُ‌ونَ (We have made the verses elaborate for people who accept the advice).</p><p>The word: فَصَّلْنَا (Fassalna: We have made elaborate) is from: تَفصِیل (tafsil) which basically means to describe a subject by analysing it unit by unit. This way comprehending the subject becomes easy. Therefore, the outcome of tafsil is to explain explicitly. So, the sense comes to be: ` We have stated matters of principle explicitly and in details in which there remains no brevity or ambiguity.' After that, by saying: (for people who accept the advice), it was pointed out that, though these statements of the Qur'an are clear, but benefit from them has been derived only by those who ponder over the Qur'an to seek good counsel honestly, that is, doggedness, inherent resistance, opinionatedness, a priori hostility or the barriers of blind adherence to or following of ancestral customs do not come in between as walls.</p>

CommentaryIn the first (126) of the three verses appearing here, the address is to the Holy Prophet ﷺ and it has been said: وَهَـٰذَا صِرَ‌اطُ رَ‌بِّكَ مُسْتَقِيمًا (And this is the path of your Lord, a straight path). Here, as said by Sayyidna ` Abdullah ibn Masud ؓ عنہما the word: ھذا (hadha: this) refers to the Qur'an, and as said by Sayyidna ` Abdullah ibn ` Abbas ؓ it means Islam (Ruh al-Ma'ni). The sense of the sentence is: This Way is the Way of your Lord, that is, this is a Way which has been proposed by your Lord in His infinite Wisdom, and with Him it finds favour. Here, by attributing the Way to the Lord of all, it has been indicated that the working system of Qur'an and Islam given to him was not for the benefit of Allah Ta` ala, rather, it was for the benefit of those who would act in accordance with it. This is as required by His being the Rabb, the Supreme Nurturer. Through this Way, the purpose is to nurture, train and groom human beings in a manner which would guarantee their eternal well-being.Then, by bringing in the word: رَبّ (Rabb: Lord) in a state of attribution to the Holy Prophet ﷺ ، that is: (Rabbik: your Lord), the impression of a special kindness towards him has been released - that: ` your' Lord has proposed this Way. The delicacy of this attribution can be readily felt by people of taste. Think of a servant of Allah. If he ever happens to find his person placed in even the minor-most frame of reference to his Rabb and مَعبُود Ma` bud, his Lord and the object of his worship and devotion, that would be, for him, the highest possible achievement. And now, if the Lord of lords, the One worship-worthy entity in this whole universe, were to attribute His pristine Person to him and say, "I am yours," what remains there for him to say anything anymore about his wonderful ` kismet!'After that, the ` existing identity' of this Qur'anic Way has been explained through the word: مُستَقِیم (mustaqim), that is, this path is the straight path. Here too, rather than have 'mustaqim' (straight) as the adjective of صِرَاط ` sirat' (path), it has been placed as an adverb which indicates that the Way has been proposed by the Lord of the universe, and in this, any probability, other than its being straight, just cannot exist. (Ruh al-Mani and Al-Bahr al-Muhit)The text then says: قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُ‌ونَ (We have made the verses elaborate for people who accept the advice).The word: فَصَّلْنَا (Fassalna: We have made elaborate) is from: تَفصِیل (tafsil) which basically means to describe a subject by analysing it unit by unit. This way comprehending the subject becomes easy. Therefore, the outcome of tafsil is to explain explicitly. So, the sense comes to be: ` We have stated matters of principle explicitly and in details in which there remains no brevity or ambiguity.' After that, by saying: (for people who accept the advice), it was pointed out that, though these statements of the Qur'an are clear, but benefit from them has been derived only by those who ponder over the Qur'an to seek good counsel honestly, that is, doggedness, inherent resistance, opinionatedness, a priori hostility or the barriers of blind adherence to or following of ancestral customs do not come in between as walls.

<div class="text_uthmani arabic">وَهَـذَا صِرَطُ رَبِّكَ مُسْتَقِيماً</div><p>(And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path. </p><div class="text_uthmani arabic">قَدْ فَصَّلْنَا الآيَـتِ</div><p>(We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain, </p><div class="text_uthmani arabic">لِقَوْمٍ يَعْلَمُونَ</div><p>(for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them, </p><div class="text_uthmani arabic">لَهُمْ دَارُ السَّلَـمِ</div><p>(For them will be the abode of peace) Paradise, </p><div class="text_uthmani arabic">عِندَ رَبِّهِمْ</div><p>(with their Lord.) on the Day of Resurrection. Allah described Paradise as `the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace which is free from all wickedness. </p><div class="text_uthmani arabic">وَهُوَ وَلِيُّهُم</div><p>(And He will be their Wali) Protector, Supporter and Helper, </p><div class="text_uthmani arabic">بِمَا كَانُواْ يَعْمَلُونَ</div><p>(because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise. </p>

وَهَـذَا صِرَطُ رَبِّكَ مُسْتَقِيماً(And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path. قَدْ فَصَّلْنَا الآيَـتِ(We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain, لِقَوْمٍ يَعْلَمُونَ(for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them, لَهُمْ دَارُ السَّلَـمِ(For them will be the abode of peace) Paradise, عِندَ رَبِّهِمْ(with their Lord.) on the Day of Resurrection. Allah described Paradise as `the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace which is free from all wickedness. وَهُوَ وَلِيُّهُم(And He will be their Wali) Protector, Supporter and Helper, بِمَا كَانُواْ يَعْمَلُونَ(because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise.

For them is an abode of peace with their Lord. He will be their defender as reward for what they did.

For them is the abode of peace with their Lord and He is their Master – the result of their deeds.

Theirs is the abode of peace with their Lord, and He is their Protector for that they were doing.

Theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing.

For them is an abode of peace with their Lord; and He shall be their patron for that which they have been doing.

For them will be the home of peace (Paradise) with their Lord. And He will be their Wali (Helper and Protector) because of what they used to do.

For them is the Home of Peace with their Lord, and He is their Master—because of what they used to do.

Theirs shall be an abode of peace with their Lord - their Protector - in recompense for all they have done.

For them will be the abode of peace with their Lord. And He will be their Wali because of what they used to do.

For them is the abode of peace with their Lord. He will be their Protecting Friend because of what they used to do.

For them shall be the abode of peace near their Lord and He will be their guardian because of what they used to do.

Theirs is the abode of peace with their Lord. He is their Guardian for what they did.

For them will be the Home of Peace with their Lord. And He will be their protecting friend because of what they used to do.

They will live in peace with God. God protects them as a reward for their deeds; He is their Guardian.

They shall have the abode of peace with their Lord, and He is their guardian because of what they did.

Lahum d<u>a</u>ru a<b>l</b>ssal<u>a</u>mi AAinda rabbihim wahuwa waliyyuhum bim<u>a</u> k<u>a</u>noo yaAAmaloon<b>a</b>

They shall dwell in the Home of Peace with their Lord; He will be their Protector as a recompense for what they have been doing.

For them will be a home of peace in the presence of their Lord: He will be their friend, because they practised (righteousness).

6

لَهُمْ دَارُ ٱلسَّلَٰمِ عِندَ رَبِّهِمْ وَهُوَ وَلِيُّهُم بِمَا كَانُوا۟ يَعْمَلُونَ

Such people will be awarded Paradise on the Day of Judgement, in which they will be safe from every type of harm and discomfort. Allah will be their Friend, Protector, Supporter and Guardian. This will be their reward for the good actions they used to do.

Such people will be awarded Paradise on the Day of Judgement, in which they will be safe from every type of harm and discomfort. Allah will be their Friend, Protector, Supporter and Guardian. This will be their reward for the good actions they used to do.

<p>In the second verse (127), it was said: لَهُمْ دَارُ‌ السَّلَامِ عِندَ رَ‌بِّهِمْ (For them there is the Abode of Peace with their Lord). It means that the people who have been mentioned above, people who see and hear the Qur'anic words of advice with an open mind and who, as an inevitable result, accept the advice and guidance, then, it is for them that there is that reward of Darus-Salam, present and preserved, waiting. Here, the word: دَارُ‌ (dar) means home or abode and: سَلَامِ (salam) means peace and security from all calamities, catastrophies and hardships. Therefore, Darus-Salam can be the description of a home where none of these, or sorrow or pain of any kind, can find entry. And that, as obvious, could only be Paradise.</p><p>And Sayyidna ` Abdullah ibn ` Abbas ؓ said: Salam is the name of Allah Jalla Sha'nuhu. And the Dar of As-Salam means the ` Dar' (home, house or abode) of Allah. It is evident that the abode of Allah is a place of peace. Therefore, the meaning essentially remains the same, that is, a home where total and all-inclusive peace reigns. By calling Jannah (Paradise) Darus-Salam, the indication given is that Jannah alone is the place where one sheds off all pain, anxiety and distaste, and enjoys total bliss, something never acquired by the highest of the high in this mortal world, nor even by the greatest of the great prophets or messengers - because this state of life in the mortal world is not the proper locale of perfect and eternal peace and pleasure.</p><p>It has been stated in this verse that, for those who have the good fortune of accepting the advice, there is Darus-Salam' with their Lord. Now, the expression - ` with their Lord' - could also mean that this Darus-Salam' cannot be cashed instantly here in the mortal world, rather, they will get it when they go to their Lord on the Day of Qiyamah. And it could also mean that the promise of Darus-Salam' cannot be false. The most gracious Rabb is its guarantor. It lies safe with Him. Then, right here, there is yet another indication towards the fact that no one can ever imagine the blessings of this ` Darus-Salam' within the limitations of this frame of existence. Only the Rabb, with whom lies this treasure, knows it.</p><p>Moreover, in the light of the second meaning given above, the actual getting of this ` Darus-Salam' does not seem to hinge upon the coming of Qiyamah (The Last Day) and 'Akhirah (Hereafter). In fact, it is also possible that the most gracious Rabb would make anyone He wills its fortunate recipient within the life of this world - whether by making them totally immune to and protected against all calamities and hardships, as has been the case is some examples of past prophets and men of Allah, or, by making the blessings of the 'Akhirah appear before their eyes with a touch of the real, their very eyes were attuned to the real thing in a manner that it helped them perceive the pains of the transitory world as something insignificant and not worthy of much notice. For such people, even stockpiles of suffering are reduced to a blade of grass.</p><p>That the forthcoming rewards to be received as against the hard-ships of the mortal world would make them welcome these hardships as something delectable is not a proposition too far out. Think of the eternal blessings of the 'Akhirah. They are certainly great as they can be. Then, think of the fleeting comforts of this mortal world. Their very thought thrills. Man slaves for them, yet takes his slavery with a smile and a sigh of relief. Man sacrifices the bliss of his freedom and exchanges it with worldly comforts through recommendations and bribes, goes for the hard labour of job or work which cuts through his sleep and rest, even does it with zest and enthusiasm, and then, is happy and grateful about it - because he sees before his eyes the pas-sage of thirty one days of the month which will bring to him the taste and pleasure of the salary he has earned. That pleasure makes every bitterness of this slavery in work tasteful and pleasing. According to one of the possible explanations (Tafsir) of the Qur'anic verse: وَلِمَن خَافَ مقامَ رَبِّہِ جَنَّتٰن those who fear Allah Ta` ala shall have two Paradises, the one in the 'Akhirah and the other in the mortal world. To begin with, Paradise in the world means that one finds the help of Allah with him in everything he does. What he does seems to be becoming easy for him - and, even if he has to face a passing phase of difficulty, extra-effort, or even failure, that appears welcome to him in anticipation of the lasting blessings of the 'Akhirah, something which turns even this painful experience into a state of comfort.</p><p>To sum up, it can be said that the reference in this verse, of Darus-Salam' for good people being with their Rabb, is a promise which is certain and determined for the Akhirah, and it is also possible that they may be given a taste of the Darus-Salam' in this world as well.</p><p>At the conclusion of the verse (127), it was said: وَهُوَ وَلِيُّهُم بِمَا كَانُوا يَعْمَلُونَ ; (and He is their Guardian by virtue of what they used to do). It means that, because of their good deeds, Allah Ta` ala becomes their guardian, care-taker and helper. Everything hard they face becomes easy on them.</p>

In the second verse (127), it was said: لَهُمْ دَارُ‌ السَّلَامِ عِندَ رَ‌بِّهِمْ (For them there is the Abode of Peace with their Lord). It means that the people who have been mentioned above, people who see and hear the Qur'anic words of advice with an open mind and who, as an inevitable result, accept the advice and guidance, then, it is for them that there is that reward of Darus-Salam, present and preserved, waiting. Here, the word: دَارُ‌ (dar) means home or abode and: سَلَامِ (salam) means peace and security from all calamities, catastrophies and hardships. Therefore, Darus-Salam can be the description of a home where none of these, or sorrow or pain of any kind, can find entry. And that, as obvious, could only be Paradise.And Sayyidna ` Abdullah ibn ` Abbas ؓ said: Salam is the name of Allah Jalla Sha'nuhu. And the Dar of As-Salam means the ` Dar' (home, house or abode) of Allah. It is evident that the abode of Allah is a place of peace. Therefore, the meaning essentially remains the same, that is, a home where total and all-inclusive peace reigns. By calling Jannah (Paradise) Darus-Salam, the indication given is that Jannah alone is the place where one sheds off all pain, anxiety and distaste, and enjoys total bliss, something never acquired by the highest of the high in this mortal world, nor even by the greatest of the great prophets or messengers - because this state of life in the mortal world is not the proper locale of perfect and eternal peace and pleasure.It has been stated in this verse that, for those who have the good fortune of accepting the advice, there is Darus-Salam' with their Lord. Now, the expression - ` with their Lord' - could also mean that this Darus-Salam' cannot be cashed instantly here in the mortal world, rather, they will get it when they go to their Lord on the Day of Qiyamah. And it could also mean that the promise of Darus-Salam' cannot be false. The most gracious Rabb is its guarantor. It lies safe with Him. Then, right here, there is yet another indication towards the fact that no one can ever imagine the blessings of this ` Darus-Salam' within the limitations of this frame of existence. Only the Rabb, with whom lies this treasure, knows it.Moreover, in the light of the second meaning given above, the actual getting of this ` Darus-Salam' does not seem to hinge upon the coming of Qiyamah (The Last Day) and 'Akhirah (Hereafter). In fact, it is also possible that the most gracious Rabb would make anyone He wills its fortunate recipient within the life of this world - whether by making them totally immune to and protected against all calamities and hardships, as has been the case is some examples of past prophets and men of Allah, or, by making the blessings of the 'Akhirah appear before their eyes with a touch of the real, their very eyes were attuned to the real thing in a manner that it helped them perceive the pains of the transitory world as something insignificant and not worthy of much notice. For such people, even stockpiles of suffering are reduced to a blade of grass.That the forthcoming rewards to be received as against the hard-ships of the mortal world would make them welcome these hardships as something delectable is not a proposition too far out. Think of the eternal blessings of the 'Akhirah. They are certainly great as they can be. Then, think of the fleeting comforts of this mortal world. Their very thought thrills. Man slaves for them, yet takes his slavery with a smile and a sigh of relief. Man sacrifices the bliss of his freedom and exchanges it with worldly comforts through recommendations and bribes, goes for the hard labour of job or work which cuts through his sleep and rest, even does it with zest and enthusiasm, and then, is happy and grateful about it - because he sees before his eyes the pas-sage of thirty one days of the month which will bring to him the taste and pleasure of the salary he has earned. That pleasure makes every bitterness of this slavery in work tasteful and pleasing. According to one of the possible explanations (Tafsir) of the Qur'anic verse: وَلِمَن خَافَ مقامَ رَبِّہِ جَنَّتٰن those who fear Allah Ta` ala shall have two Paradises, the one in the 'Akhirah and the other in the mortal world. To begin with, Paradise in the world means that one finds the help of Allah with him in everything he does. What he does seems to be becoming easy for him - and, even if he has to face a passing phase of difficulty, extra-effort, or even failure, that appears welcome to him in anticipation of the lasting blessings of the 'Akhirah, something which turns even this painful experience into a state of comfort.To sum up, it can be said that the reference in this verse, of Darus-Salam' for good people being with their Rabb, is a promise which is certain and determined for the Akhirah, and it is also possible that they may be given a taste of the Darus-Salam' in this world as well.At the conclusion of the verse (127), it was said: وَهُوَ وَلِيُّهُم بِمَا كَانُوا يَعْمَلُونَ ; (and He is their Guardian by virtue of what they used to do). It means that, because of their good deeds, Allah Ta` ala becomes their guardian, care-taker and helper. Everything hard they face becomes easy on them.

On the day He will gather them together, (He will say:) "O you assembly of jinns, you made great use of men." But their proteges among men will say: "O our Lord, we lived a life of mutual gain, but have now reached the term You ordained for us." "Your abode is Hell," He will say, "where you will dwell for ever, unless God please otherwise." Verily your Lord is wise and all-knowing.

And the Day when He will raise them all and will proclaim, “O you group of jinns, you have enticed a lot of men”; and their human friends will submit, “Our Lord, some of us have benefited from one another and have reached the appointed term which You had set for us”; He will say, “Your home is hell – remain in it for ever, except whomever Allah wills”; O dear Prophet (Mohammed – peace and blessings be upon him), indeed your Lord is the Wise, the All Knowing.

On the day when He shall muster them all together: 'Company of jinn, you have made much of mankind.' Then their friends among mankind will say, 'Our Lord, we have profited each of the other, and we have reached the term determined by Thee for us. He will say: 'The Fire is your lodging, therein to dwell forever' - except as God will; surely thy Lord is All-wise, All-knowing.

AND ON THE DAY when He shall gather them [all] together, [He will say:] "O you who have lived in close communion with [evil] invisible beings! A great many [other] human beings have you ensnared! And those of the humans who were close to them will say: "O our Sustainer! We did enjoy one another's fellowship [in life]; but (now that] we have reached the end of our term-the term which Thou hast laid down for us - (we see the error of our ways]!" [But] He will say: "The fire shall be your abode, therein to abide-unless God wills it otherwise." Verily, thy Sustainer is wise, all-knowing.

On the Day whereon He will gather them all together: O ye race of genii! surely much ye have gotten out of mankind. And their friends among mankind will say: our Lord! much use some of us made of others, and now we have reached the appointed term which Thou appointedest for us. He will say: the Fire shall be your habitation, therein ye shall be as abiders, save as Allah may will. Verily thy Lord is Wise, Knowing.

And on the Day when He will gather them (all) together (and say): "O you assembly of jinns! Many did you mislead of men," and their Auliya' (friends and helpers, etc.) amongst men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us." He will say: "The Fire be your dwelling-place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing."

On the Day when He gathers them all together: “O assembly of jinn, you have exploited multitudes of humans.” Their adherents among mankind will say, “Our Lord, we have profited from one another, but we have reached the term that you have assigned for us.” He will say, “The Fire is your dwelling, wherein you will remain, except as God wills. Your Lord is Wise and Informed.

And on the Day when He shall muster them all together, He will say (to the jinn): 'O assembly of the jinn, you have seduced a good many of mankind.' And their companions from among the humans will say: 'Our Lord! We did indeed benefit from one another and now have reached the term which You had set for us.' Thereupon Allah will say: 'The Fire is now your abode, and therein you shall abide.' Only those whom Allah wills shall escape the Fire. Surely your Lord is All-Wise, All-Knowing.

And on the Day when He will gather them together (and say): "O you assembly of Jinn! Many did you mislead of men," and their friends among the people will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us. " He will say: "The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing."

In the day when He will gather them together (He will say): O ye assembly of the jinn! Many of humankind did ye seduce. And their adherents among humankind will say: Our Lord! We enjoyed one another, but now we have arrived at the appointed term which Thou appointedst for us. He will say: Fire is your home. Abide therein for ever, save him whom Allah willeth (to deliver). Lo! thy Lord is Wise, Aware.

On the day He will gather them all together, [He will say], ‘O company of jinn! You claimed many of the humans.’ Their friends from among the humans will say, ‘Our Lord, we used each other, and we completed our term which You had appointed for us.’ He will say, ‘The Fire is your abode, to remain in it [forever], except what Allah may wish.’ Indeed your Lord is all-wise, all-knowing.

On the Day when He assembles them all together, 'O company of Jinn, you have seduced mankind in great numbers' And their guided ones among the humans will say: 'Lord, we have enjoyed each other. But now we have reached the term which You have appointed for us' He will say: 'The Fire shall be your lodging, and there you shall remain for ever except as Allah will' Your Lord is Wise, Knowing.

And [mention, O Muhammad], the Day when He will gather them together [and say], "O company of jinn, you have [misled] many of mankind." And their allies among mankind will say, "Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing."

On the day when every one will be resurrected and the jinn will be told that they have made many people go astray, their friends from among people will say, "Lord, we benefitted from each other until death approached us." They will be told that their dwelling will be fire wherein they will live forever unless God wills it to be otherwise. Your Lord is All-wise and All-knowing.

And on the day when He shall gather them all together: O assembly of jinn! you took away a great part of mankind. And their friends from among the men shall say: Our Lord! some of us profited by others and we have reached our appointed term which Thou didst appoint for us. He shall say: The fire is your abode, to abide in it, except as Allah is pleased; surely your Lord is Wise, Knowing.

Wayawma ya<u>h</u>shuruhum jameeAAan y<u>a</u> maAAshara aljinni qadi istakthartum mina alinsi waq<u>a</u>la awliy<u>a</u>ohum mina alinsi rabban<u>a</u> istamtaAAa baAA<u>d</u>un<u>a</u> bibaAA<u>d</u>in wabalaghn<u>a</u> ajalan<u>a</u> alla<u>th</u>ee ajjalta lan<u>a</u> q<u>a</u>la a<b>l</b>nn<u>a</u>ru mathw<u>a</u>kum kh<u>a</u>lideena feeh<u>a</u> ill<u>a</u> m<u>a</u> sh<u>a</u>a All<u>a</u>hu inna rabbaka <u>h</u>akeemun AAaleem<b>un</b>

On the day when He gathers them all together, He will say, "Company of jinn, you took away many followers among mankind." And their adherents among mankind will say, "Our Lord, we benefited from one another, but now we have reached the end of the term which You determined for us." He will say, "The Fire shall be your home, and there you shall remain forever, except as God wills. Surely your Lord is wise and all knowing.

One day will He gather them all together, (and say): "O ye assembly of Jinns! Much (toll) did ye take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge.

6

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

Remember, O Messenger, the day when Allah will gather both the jinn and humankind. He will address the jinn and tell them that they had misled many people and prevented them from Allah’s path. Their followers among humankind will say in response to their Lord: O our Lord, we benefited from one another: the jinn benefited by having human beings follow them; and the human beings benefited by using the jinn to obtain their desires. And now we have reached the term that You have appointed for us and this is now the Day of Rising. Allah will tell them that the fire of Hell will be their home, where they will live eternally, with the exception of those sinful monotheists whom Allah wills to remove from it. Your Lord, O Messenger, is Wise in His planning and handling of matters; He knows which of His servants deserves the punishment.

Remember, O Messenger, the day when Allah will gather both the jinn and humankind. He will address the jinn and tell them that they had misled many people and prevented them from Allah’s path. Their followers among humankind will say in response to their Lord: O our Lord, we benefited from one another: the jinn benefited by having human beings follow them; and the human beings benefited by using the jinn to obtain their desires. And now we have reached the term that You have appointed for us and this is now the Day of Rising. Allah will tell them that the fire of Hell will be their home, where they will live eternally, with the exception of those sinful monotheists whom Allah wills to remove from it. Your Lord, O Messenger, is Wise in His planning and handling of matters; He knows which of His servants deserves the punishment.

<p>Mentioned in the third verse (128) is a dialogue before a gathering of Jinns and human beings on the plains of the Resurrection (Al-Hashr). Allah Ta` ala will address the satans among Jinns telling them about their excessive role in misleading human beings. What would they say in reply has not been mentioned by the Qur'an. As obvious, there was not much they could do but to confess the truth before the All-Knowing and the All-Aware. But, in not mentioning their confession, the hint given is that they will be so confounded with the question that they would not know how to make an answer. (Ruh al-Ma'ani)</p><p>After that, the text turns to the satans among human beings, that is, those who followed the instigations of satans during their life of the world, went astray themselves, and kept becoming the cause of others going astray. It is from them that an answer submitted in the court of the Judge of all judges has been mentioned - though, the initial question was not asked of the satans of human beings, but in an implied manner, they too were the addressees, because they too had done the same job of making people go astray as was the job of the satans of the Jinn. Thus, their reply was based on their being the implied addressees. But, it seems obvious that the human-like satans too are liable to be questioned which, though, is not mentioned here explicitly. However, it does find mention in a verse of Surah Ya’ Sin, which is: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ that is, had I not taken a pledge from you, 0 children of Adam (through messengers), that you shall not obey the Shay-tan? - 36:60).</p><p>From this we know that human satans too will be subjected to the question on this occasion and they would, in reply, confess that, surely, they committed that crime and that they listened to the satans, and they would also confess that, surely, the two of them benefitted from each other through their friendship and cooperation. The human satans learned from them the ways of securing gratification from worldly enjoyments and, on occasions, called on them for help in one or the other way, as is the practice in idol-worshipping Hindus and, for that matter, even among ignorant Muslims, who would practice methods through which the help of satans and jinns can be harnessed in some tasks. As for the satans among Jinns, their gain was that they found a pliable people to listen to them because of which they succeeded in making human beings follow their dictates, so much so that they forgot all about death and the Hereafter. That was when they confessed that they had forsaken the thought of death and the Hereafter because of the instigation of satans, and now they see it in front of them.</p><p>Thereupon, Allah Ta ala will say: النَّارُ‌ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّـهُ ۗ إِنَّ رَ‌بَّكَ حَكِيمٌ عَلِيمٌ("The Fire is your abode where you shall remain forever, except what Allah wills [ that is, wills to take someone out of it ]. Surely, your Lord is All-Wise, All-Knowing" ). But, as in the definitive statements of the Qur'an (Nusus), it stands proved that even Allah Ta` ala would not so will, therefore, it is for ever that they shall have to be in it.</p>

Mentioned in the third verse (128) is a dialogue before a gathering of Jinns and human beings on the plains of the Resurrection (Al-Hashr). Allah Ta` ala will address the satans among Jinns telling them about their excessive role in misleading human beings. What would they say in reply has not been mentioned by the Qur'an. As obvious, there was not much they could do but to confess the truth before the All-Knowing and the All-Aware. But, in not mentioning their confession, the hint given is that they will be so confounded with the question that they would not know how to make an answer. (Ruh al-Ma'ani)After that, the text turns to the satans among human beings, that is, those who followed the instigations of satans during their life of the world, went astray themselves, and kept becoming the cause of others going astray. It is from them that an answer submitted in the court of the Judge of all judges has been mentioned - though, the initial question was not asked of the satans of human beings, but in an implied manner, they too were the addressees, because they too had done the same job of making people go astray as was the job of the satans of the Jinn. Thus, their reply was based on their being the implied addressees. But, it seems obvious that the human-like satans too are liable to be questioned which, though, is not mentioned here explicitly. However, it does find mention in a verse of Surah Ya’ Sin, which is: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ that is, had I not taken a pledge from you, 0 children of Adam (through messengers), that you shall not obey the Shay-tan? - 36:60).From this we know that human satans too will be subjected to the question on this occasion and they would, in reply, confess that, surely, they committed that crime and that they listened to the satans, and they would also confess that, surely, the two of them benefitted from each other through their friendship and cooperation. The human satans learned from them the ways of securing gratification from worldly enjoyments and, on occasions, called on them for help in one or the other way, as is the practice in idol-worshipping Hindus and, for that matter, even among ignorant Muslims, who would practice methods through which the help of satans and jinns can be harnessed in some tasks. As for the satans among Jinns, their gain was that they found a pliable people to listen to them because of which they succeeded in making human beings follow their dictates, so much so that they forgot all about death and the Hereafter. That was when they confessed that they had forsaken the thought of death and the Hereafter because of the instigation of satans, and now they see it in front of them.Thereupon, Allah Ta ala will say: النَّارُ‌ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّـهُ ۗ إِنَّ رَ‌بَّكَ حَكِيمٌ عَلِيمٌ("The Fire is your abode where you shall remain forever, except what Allah wills [ that is, wills to take someone out of it ]. Surely, your Lord is All-Wise, All-Knowing" ). But, as in the definitive statements of the Qur'an (Nusus), it stands proved that even Allah Ta` ala would not so will, therefore, it is for ever that they shall have to be in it.

<div class="text_uthmani arabic">وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً</div><p>(on the Day when He will gather them (all) together.) gather the Jinns and their loyal supporters from mankind who used to worship them in this life, seek refuge with them, obey them and inspire each other with adorned, deceitful speech. Allah will proclaim then, </p><div class="text_uthmani arabic">يَـمَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ</div><p>(O you assembly of Jinn! Many did you mislead of men,) So the Ayah; </p><div class="text_uthmani arabic">قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ</div><p>(Many did you mislead of men) refers to their misguiding and leading them astray. Allah also said; </p><div class="text_uthmani arabic">أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ - وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلاًّ كَثِيراً أَفَلَمْ تَكُونُواْ تَعْقِلُونَ </div><p>(Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is the straight path. And indeed he (Shaytan) did lead astray a great multitude of you. Did you not, then, understand) 36:60-62, and </p><div class="text_uthmani arabic">وَقَالَ أَوْلِيَآؤُهُم مِّنَ الإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ</div><p>(and their friends among the people will say: "Our Lord! We benefited one from the other...") The friends of the Jinns among humanity will give this answer to Allah, after Allah chastises them for being misguided by the Jinns. Al-Hasan commented, "They benefited from each other when the Jinns merely commanded and mankind obeyed." Ibn Jurayj said, "During the time of Jahiliyyah, a man would reach a land and proclaim, `I seek refuge with the master (Jinn) of this valley,' and this is how they benefited from each other. They used this as an excuse for them on the Day of Resurrection." Therefore, the Jinns benefit from humans since humans revere the Jinns by invoking them for help. The Jinns would then proclaim, "We became the masters of both mankind and the Jinns." </p><div class="text_uthmani arabic">وَبَلَغْنَآ أَجَلَنَا الَّذِى أَجَّلْتَ لَنَا</div><p>(but now we have reached our appointed term which You did appoint for us.) meaning, death, according to As-Suddi. </p><div class="text_uthmani arabic">قَالَ النَّارُ مَثْوَاكُمْ</div><p>(He (Allah) will say: "The Fire be your dwelling place...") where you will reside and live, you and your friends, </p><div class="text_uthmani arabic">خَـلِدِينَ فِيهَآ</div><p>(you will dwell therein forever. ) and will never depart except what Allah may will. </p>

وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً(on the Day when He will gather them (all) together.) gather the Jinns and their loyal supporters from mankind who used to worship them in this life, seek refuge with them, obey them and inspire each other with adorned, deceitful speech. Allah will proclaim then, يَـمَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ(O you assembly of Jinn! Many did you mislead of men,) So the Ayah; قَدِ اسْتَكْثَرْتُم مِّنَ الإِنْسِ(Many did you mislead of men) refers to their misguiding and leading them astray. Allah also said; أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ - وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلاًّ كَثِيراً أَفَلَمْ تَكُونُواْ تَعْقِلُونَ (Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is the straight path. And indeed he (Shaytan) did lead astray a great multitude of you. Did you not, then, understand) 36:60-62, and وَقَالَ أَوْلِيَآؤُهُم مِّنَ الإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ(and their friends among the people will say: "Our Lord! We benefited one from the other...") The friends of the Jinns among humanity will give this answer to Allah, after Allah chastises them for being misguided by the Jinns. Al-Hasan commented, "They benefited from each other when the Jinns merely commanded and mankind obeyed." Ibn Jurayj said, "During the time of Jahiliyyah, a man would reach a land and proclaim, `I seek refuge with the master (Jinn) of this valley,' and this is how they benefited from each other. They used this as an excuse for them on the Day of Resurrection." Therefore, the Jinns benefit from humans since humans revere the Jinns by invoking them for help. The Jinns would then proclaim, "We became the masters of both mankind and the Jinns." وَبَلَغْنَآ أَجَلَنَا الَّذِى أَجَّلْتَ لَنَا(but now we have reached our appointed term which You did appoint for us.) meaning, death, according to As-Suddi. قَالَ النَّارُ مَثْوَاكُمْ(He (Allah) will say: "The Fire be your dwelling place...") where you will reside and live, you and your friends, خَـلِدِينَ فِيهَآ(you will dwell therein forever. ) and will never depart except what Allah may will.

Thus do We place some sinners over others as requital for their deeds.

And similarly We empower some of the oppressors over others – the recompense of their deeds.

So We make the evildoers friends of each other for what they have earned.

And in this manner do We cause evildoers to seduce one another by means of their (evil] doings.

And thus We shall keep some of the wrong-doers close to others for that which they were wont to earn.

And thus We do make the Zalimun (polytheists and wrong-doers, etc.) Auliya' (supporters and helpers) one to another (in committing crimes etc.), because of that which they used to earn.

Thus We make some of the wrongdoers befriend one another, because of what they used to do.

In this manner We shall make the wrong-doers friends of each other (in the Hereafter) because they earned (evil together in the world).

And thus We do make the wrongdoers supporters of one another, because of that which they used to earn.

Thus We let some of the wrong-doers have power over others because of what they are wont to earn.

That is how We make the wrongdoers one another’s friends because of what they used to earn.

So We make the harmdoers guides of each other for what they have earned.

And thus will We make some of the wrongdoers allies of others for what they used to earn.

Thus do We make the unjust friends of one another because of their evil deeds.

And thus do We make some of the iniquitous to befriend others on account of what they earned.

Waka<u>tha</u>lika nuwallee baAA<u>d</u>a a<b>l</b><i><u>thth</u></i><u>a</u>limeena baAA<u>d</u>an bim<u>a</u> k<u>a</u>noo yaksiboon<b>a</b>

And in like manner We shall keep the wrongdoers close to others as a punishment for their misdeeds.

Thus do we make the wrong-doers turn to each other, because of what they earn.

6

وَكَذَٰلِكَ نُوَلِّى بَعْضَ ٱلظَّٰلِمِينَ بَعْضًۢا بِمَا كَانُوا۟ يَكْسِبُونَ

Just as I gave some of the rebellious jinn the ability to mislead some people, I will give an authority and power to every evil sinner so that they may influence other sinners-prompting them to do evil and create a dislike in their hearts and turn them away from good. This is a just recompense for the sins they used to commit.

Just as I gave some of the rebellious jinn the ability to mislead some people, I will give an authority and power to every evil sinner so that they may influence other sinners-prompting them to do evil and create a dislike in their hearts and turn them away from good. This is a just recompense for the sins they used to commit.

<p>Commentary</p><p>Lexically, the word: (nuwalli) appearing in the first (129) of the three verses cited above can be translated either in the sense of joining up and bringing closer, or in the sense of setting on or imposing on. Narrations reported from leading authorities in Tafsir among the Sahabah and Tabi` in also carry the explanation of this word as based on these two meanings.</p><p>The Basis of Human Groupings after Resurrection</p><p>Early authorities Said ibn Jubayr and Qatadah and others have taken the first sense and, according to them, the verse means that, on the day of Qiyamah before Allah Ta` ala, the collective formations - that is, groupings and party alignments of people - will not be on racial or national or colour and language basis, instead of which, these groupings shall be on the basis of deeds and morals. A Muslim obedient to Allah Ta` ala, wherever he may be, shall be together with Muslims; and the disobedient disbeliever, wherever he may be, shall be together with disbelievers - whether their race, heredity, country, language, colour and social living may be way different.</p><p>Then, even among Muslims, those good in deeds shall be with the righteous while the evil doers will be grouped up with evil doers and sinners. This is the sense of what has been said in Surah At-Takwir: وَإِذَا النُّفُوسُ زُوِّجَتْ that is, when people shall be grouped (like with like) the sense of which is that the people gathered before Allah Ta` la on the plains of Resurrection shall split in different groupings in terms of their deeds and morals.</p><p>In his Tafsir of this verse, Sayyidna Faruq al-A'zam ؓ has said: ` The doers of one kind of deeds, good or bad, shall be grouped together. The good will go with the good to Jannah and the evil will be led with the evil to Jahannam.' To authenticate his explanation, Sayyidna Faruq al-A'zam ؓ cited proof from the verse: احْشُرُ‌وا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ of the Holy Qur'an (37:22) which deals with the same subject by saying that, on the day of Qiyamah, the command will go forth: 'Gather those who have been unjust, and their cohorts, (and take them to Jahannam).</p><p>The gist of the explanation of this verse is that Allah Ta` ala will, by merging some of the unjust with some others, will make them one group, irrespective of how far apart they may be from each other in terms of their race and homeland.</p><p>In addition to what has been stated above, it has also been clarified in another verse that, on the fateful day of Resurrection, the temporal grouping based on race, country, colour, language and other unifiers will break up root and branch: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّ‌قُونَ ﴿14﴾. It means: When the Hour (of Qiyamah) is established, those united shall stand separated - 30:14).</p><p>Deeds and Morals affect Collective Matters even in this World</p><p>As for the severance of existing relations and affiliations, that is something which will come before everyone fully and clearly after all, but a minor sampling of this can be found everywhere in this mortal world as well. It goes without saying that a good person is temperamentally tuned to virtues and virtuous people. He is attached to them individually or collectively. This becomes his passport to ever-new avenues of good deeds which go on to make his determination firm. The same holds for doers of evil deeds. They too relate to their kind; to them they are attached and with them they keep company. And this negative company keeps contributing to their evil deeds and evil morals, as a result of which, avenues of good and prospects of better con-duct keep closing on him before his own eyes. This is his cash punishment for his evil deeds which he gets right here in this world.</p><p>So, in a nutshell, we can say that there is a reward or punishment of good or bad deeds which will come in the 'Akhirah and there is a reward or punishment which comes within the life of this world in a way that a good person is blessed with colleagues who are equally good and honest and whose contribution to whatever is undertaken makes them rise and prosper together. In contrast, there is the person with evil deeds and evil intention who gets what he deserves. The colleagues he gets and the help and assistance he employs are no different than him.</p><p>What is left of his misfortune, the evil group around him takes care of that when it pushes him into a far deeper abyss.</p><p>As mentioned earlier, the Holy Prophet ﷺ said: When Allah Ta` ala is pleased with a ruler, He gives him good ministers and good staff who make his government well-managed and progress-prone - and when Allah Ta` ala is displeased with someone, he gets colleagues who are bad and so are the officials he must deal with. As a result, even if he wishes to do something good, he cannot get it done.</p><p>An oppressor is punished at the hands of another oppressor</p><p>The sense of the verse given above is in terms of its translation ac-cording to the first meaning mentioned earlier. As for the second meaning mentioned alongside, reported from Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Abdullah ibn Zubayr, Sayyidna ibn Zayd, Malik ibn Dinar and others ؓ is a Tafsir according to which, ` Allah Ta` ala sets some unjust people (Zalim) over other unjust people and thus has one Zalim (oppressor) punished at the hands of another Zalim.'</p><p>This approach to meaning is also correct and sound in its place, and is in accord with other statements of the Qur'an and Hadith. The Holy Prophet ﷺ is reported to have said in a Hadith: کَمَا تَکُونُوںَ کَذٰلِکَ یُؤمَّرُعَلَکم that is, as you shall be, so shall be the rulers set on you. If you are unjust and evil, your rulers will also be unjust and evil. And if you are good in your deeds and characters, Allah Ta` ala will make good, kind and just people your rulers.</p><p>Sayyidna ` Abdullah ibn ` Abbas ؓ says: When Allah Ta` ala wishes well for a people, He appoints the best rulers and officials for them - and when He wishes otherwise for a people, He sets the worst rulers and officials over them. (Tafsir Al-Bahr AI-Muhit)</p><p>According to Ruh al-Ma'ani, it is on the authority of this verse that Muslim jurists prove that: When people of a country, turn away from Allah Ta` ala and become involved in deeds of injustice and oppression, Allah Ta` ala sets oppressive rulers and officials over them and lets them be punished at their hands.</p><p>Based on a narration by Sayyidna ` Abdullah ibn Masud ؓ Ibn Kathir has reported a decisive statement of the Holy Prophet ﷺ that is, whoever helps a Zalim (oppressor) in his Zulm, (injustice) then Allah Ta` ala sets that very Zalim on him to torment him, and it is at his hands that he gets his punishment.</p>

CommentaryLexically, the word: (nuwalli) appearing in the first (129) of the three verses cited above can be translated either in the sense of joining up and bringing closer, or in the sense of setting on or imposing on. Narrations reported from leading authorities in Tafsir among the Sahabah and Tabi` in also carry the explanation of this word as based on these two meanings.The Basis of Human Groupings after ResurrectionEarly authorities Said ibn Jubayr and Qatadah and others have taken the first sense and, according to them, the verse means that, on the day of Qiyamah before Allah Ta` ala, the collective formations - that is, groupings and party alignments of people - will not be on racial or national or colour and language basis, instead of which, these groupings shall be on the basis of deeds and morals. A Muslim obedient to Allah Ta` ala, wherever he may be, shall be together with Muslims; and the disobedient disbeliever, wherever he may be, shall be together with disbelievers - whether their race, heredity, country, language, colour and social living may be way different.Then, even among Muslims, those good in deeds shall be with the righteous while the evil doers will be grouped up with evil doers and sinners. This is the sense of what has been said in Surah At-Takwir: وَإِذَا النُّفُوسُ زُوِّجَتْ that is, when people shall be grouped (like with like) the sense of which is that the people gathered before Allah Ta` la on the plains of Resurrection shall split in different groupings in terms of their deeds and morals.In his Tafsir of this verse, Sayyidna Faruq al-A'zam ؓ has said: ` The doers of one kind of deeds, good or bad, shall be grouped together. The good will go with the good to Jannah and the evil will be led with the evil to Jahannam.' To authenticate his explanation, Sayyidna Faruq al-A'zam ؓ cited proof from the verse: احْشُرُ‌وا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ of the Holy Qur'an (37:22) which deals with the same subject by saying that, on the day of Qiyamah, the command will go forth: 'Gather those who have been unjust, and their cohorts, (and take them to Jahannam).The gist of the explanation of this verse is that Allah Ta` ala will, by merging some of the unjust with some others, will make them one group, irrespective of how far apart they may be from each other in terms of their race and homeland.In addition to what has been stated above, it has also been clarified in another verse that, on the fateful day of Resurrection, the temporal grouping based on race, country, colour, language and other unifiers will break up root and branch: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّ‌قُونَ ﴿14﴾. It means: When the Hour (of Qiyamah) is established, those united shall stand separated - 30:14).Deeds and Morals affect Collective Matters even in this WorldAs for the severance of existing relations and affiliations, that is something which will come before everyone fully and clearly after all, but a minor sampling of this can be found everywhere in this mortal world as well. It goes without saying that a good person is temperamentally tuned to virtues and virtuous people. He is attached to them individually or collectively. This becomes his passport to ever-new avenues of good deeds which go on to make his determination firm. The same holds for doers of evil deeds. They too relate to their kind; to them they are attached and with them they keep company. And this negative company keeps contributing to their evil deeds and evil morals, as a result of which, avenues of good and prospects of better con-duct keep closing on him before his own eyes. This is his cash punishment for his evil deeds which he gets right here in this world.So, in a nutshell, we can say that there is a reward or punishment of good or bad deeds which will come in the 'Akhirah and there is a reward or punishment which comes within the life of this world in a way that a good person is blessed with colleagues who are equally good and honest and whose contribution to whatever is undertaken makes them rise and prosper together. In contrast, there is the person with evil deeds and evil intention who gets what he deserves. The colleagues he gets and the help and assistance he employs are no different than him.What is left of his misfortune, the evil group around him takes care of that when it pushes him into a far deeper abyss.As mentioned earlier, the Holy Prophet ﷺ said: When Allah Ta` ala is pleased with a ruler, He gives him good ministers and good staff who make his government well-managed and progress-prone - and when Allah Ta` ala is displeased with someone, he gets colleagues who are bad and so are the officials he must deal with. As a result, even if he wishes to do something good, he cannot get it done.An oppressor is punished at the hands of another oppressorThe sense of the verse given above is in terms of its translation ac-cording to the first meaning mentioned earlier. As for the second meaning mentioned alongside, reported from Sayyidna ` Abdullah ibn ` Abbas, Sayyidna ` Abdullah ibn Zubayr, Sayyidna ibn Zayd, Malik ibn Dinar and others ؓ is a Tafsir according to which, ` Allah Ta` ala sets some unjust people (Zalim) over other unjust people and thus has one Zalim (oppressor) punished at the hands of another Zalim.'This approach to meaning is also correct and sound in its place, and is in accord with other statements of the Qur'an and Hadith. The Holy Prophet ﷺ is reported to have said in a Hadith: کَمَا تَکُونُوںَ کَذٰلِکَ یُؤمَّرُعَلَکم that is, as you shall be, so shall be the rulers set on you. If you are unjust and evil, your rulers will also be unjust and evil. And if you are good in your deeds and characters, Allah Ta` ala will make good, kind and just people your rulers.Sayyidna ` Abdullah ibn ` Abbas ؓ says: When Allah Ta` ala wishes well for a people, He appoints the best rulers and officials for them - and when He wishes otherwise for a people, He sets the worst rulers and officials over them. (Tafsir Al-Bahr AI-Muhit)According to Ruh al-Ma'ani, it is on the authority of this verse that Muslim jurists prove that: When people of a country, turn away from Allah Ta` ala and become involved in deeds of injustice and oppression, Allah Ta` ala sets oppressive rulers and officials over them and lets them be punished at their hands.Based on a narration by Sayyidna ` Abdullah ibn Masud ؓ Ibn Kathir has reported a decisive statement of the Holy Prophet ﷺ that is, whoever helps a Zalim (oppressor) in his Zulm, (injustice) then Allah Ta` ala sets that very Zalim on him to torment him, and it is at his hands that he gets his punishment.

<h2 class="title">The Wrongdoers Are the Supporters of Each other</h2><p>Ma`mar said that Qatadah commented on this Ayah, "Allah makes the wrongdoers supporters for each other in the Fire by following one another into it." `Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement, </p><div class="text_uthmani arabic">وَكَذَلِكَ نُوَلِّى بَعْضَ الظَّـلِمِينَ بَعْضاً</div><p>(And thus We do make the wrongdoers supporters of one another.) "It refers to the wrongdoers of the Jinns and mankind." He then recited, </p><div class="text_uthmani arabic">وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ </div><p>(And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be a companion to him.)43:36 He said next -- concerning the meaning of the Ayah; "We appoint the wrongdoer of the Jinns over the wrongdoer of mankind." A poet once said, "There is no hand, but Allah's Hand is above it, and no wrongdoer but will be tested by another wrongdoer." The meaning of this honorable Ayah thus becomes: `Just as We made this losing group of mankind supporters of the Jinns that misguided them, We also appoint the wrongdoers over one another, destroy them by the hands of one another, and take revenge from them with one another. This is the just recompense for their injustice and transgression.' </p>

The Wrongdoers Are the Supporters of Each otherMa`mar said that Qatadah commented on this Ayah, "Allah makes the wrongdoers supporters for each other in the Fire by following one another into it." `Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement, وَكَذَلِكَ نُوَلِّى بَعْضَ الظَّـلِمِينَ بَعْضاً(And thus We do make the wrongdoers supporters of one another.) "It refers to the wrongdoers of the Jinns and mankind." He then recited, وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ (And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be a companion to him.)43:36 He said next -- concerning the meaning of the Ayah; "We appoint the wrongdoer of the Jinns over the wrongdoer of mankind." A poet once said, "There is no hand, but Allah's Hand is above it, and no wrongdoer but will be tested by another wrongdoer." The meaning of this honorable Ayah thus becomes: `Just as We made this losing group of mankind supporters of the Jinns that misguided them, We also appoint the wrongdoers over one another, destroy them by the hands of one another, and take revenge from them with one another. This is the just recompense for their injustice and transgression.'

O you assembly of jinns and men, did not apostles come to you from among you, communicating My signs to you, bringing warnings of this your day (of Doom)?" They will answer: "We bear witness to our sins." They were surely deluded by the life of the world, and bore witness against themselves because they were unbelievers.

“O you groups of jinns and men! Did not the Noble Messengers amongst you come to you reciting My verses and warning you of confronting this day?” They will say, “We testify against ourselves” – and the worldly life deceived them and they will testify against themselves that they were disbelievers.

'Company of jinn and mankind, did not Messengers come to you from among you, relating to you My signs and warning you of the encounter of this your day?' They shall say, 'We bear witness against ourselves.' They were deluded by the present life, and they bear witness against themselves that they were unbelievers.

[And thus will God continue:] "O you who have lived in close communion with [evil] invisible beings and [like-minded] humans! Have there not come unto you apostles from among yourselves, who conveyed unto you My messages and warned you of the coming of this your Day [of Judgment]?" They will answer: "We do bear witness against ourselves!"-for the life of this world had beguiled them: and so they will bear witness against themselves that they had been denying the truth.

O ye race of genii and mankind came there not apostles unto you from amongst you recounting unto you My signs and warning you of your meeting of this Day? They will say: we bear witness against ourselves. The life of the world hath deluded them, and they shall bear witness against themselves that verily they had been infidels.

O you assembly of jinns and mankind! "Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.

“O assembly of jinn and humans, did there not come to you messengers from among you, relating to you My revelations, and warning you of the meeting of this Day of yours?” They will say, “We testify against ourselves.” The life of the world seduced them. They will testify against themselves that they were disbelievers.

(Then Allah will also ask them): 'O assembly of jinn and men! Did there not come to y ou Messengers from among yourselves, relating to you My signs, and warning you of the encounter of this your Day (of Judgement)?' They will say: 'Yes, we bear witness against ourselves.' They have been deluded by the life of this world, and they will bear witness against themselves that they had disbelieved.

O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.

O ye assembly of the jinn and humankind! Came there not unto you messengers of your own who recounted unto you My tokens and warned you of the meeting of this your Day? They will say: We testify against ourselves. And the life of the world beguiled them. And they testify against themselves that they were disbelievers.

‘O company of jinn and humans! Did there not come to you apostles from yourselves, recounting to you My signs and warning you of the encounter of this Day?’ They will say, ‘We testify against ourselves.’ The life of this world had deceived them, and they will testify against themselves that they had been faithless.

'Jinn and human, did there not come to you Messengers of your own who narrated to you My verses and warned you of encountering this Day' They will reply: 'We bear witness against ourselves' Indeed, the life of this world beguiled them. They will bear witness against themselves that they were unbelievers.

"O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?" They will say, "We bear witness against ourselves"; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers.

When people and jinn are asked, "Did not Messengers from your own people come to you to convey Our revelations and to warn you of the Day of Resurrection?" They will reply, "(Yes indeed)." The worldly life deceived them. They will testify that they were unbelievers.

O assembly of jinn and men! did there not come to you apostles from among you, relating to you My communications and warning you of the meeting of this day of yours? They shall say: We bear witness against ourselves; and this world's life deceived them, and they shall bear witness against their own souls that they were unbelievers.

Y<u>a</u> maAAshara aljinni wa<b>a</b>linsi alam yatikum rusulun minkum yaqu<u>ss</u>oona AAalaykum <u>a</u>y<u>a</u>tee wayun<u>th</u>iroonakum liq<u>a</u>a yawmikum h<u>atha</u> q<u>a</u>loo shahidn<u>a</u> AAal<u>a</u> anfusin<u>a</u> wagharrathumu al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> washahidoo AAal<u>a</u> anfusihim annahum k<u>a</u>noo k<u>a</u>fireen<b>a</b>

Company of jinn and mankind! Did messengers not come from among you to recite My revelations to you, and warn you of the meeting of this Day?" They will say, "We bear witness against ourselves." It was the life of this world that deceived them and so they will bear witness against themselves, that they rejected the truth.

"O ye assembly of Jinns and men! came there not unto you messengers from amongst you, setting forth unto you My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. So against themselves will they bear witness that they rejected Faith.

6

يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ

On the Day of Rising, I will address jinn and humankind, and ask them if messengers from their own species had not come to them reciting to them what Allah had revealed to them and warning them that they will meet this day, which is the Day of Rising. They will say: Of course they did. Today we confess against ourselves that Your messengers did communicate Your message to us and we admit the meeting of this day; but we had rejected Your messengers and denied the meeting of this day. The life of the world with its temporary beauty, decorations and luxuries had deceived them, and they will admit against themselves that they disbelieved in Allah and His messengers in the world. Yet this confession and acceptance will not be of any use to them, as the time for its usefulness would have already passed.

On the Day of Rising, I will address jinn and humankind, and ask them if messengers from their own species had not come to them reciting to them what Allah had revealed to them and warning them that they will meet this day, which is the Day of Rising. They will say: Of course they did. Today we confess against ourselves that Your messengers did communicate Your message to us and we admit the meeting of this day; but we had rejected Your messengers and denied the meeting of this day. The life of the world with its temporary beauty, decorations and luxuries had deceived them, and they will admit against themselves that they disbelieved in Allah and His messengers in the world. Yet this confession and acceptance will not be of any use to them, as the time for its usefulness would have already passed.

<p>Mentioned in the second verse (130), is a question which will be asked of the Jinn and human beings on the plains of Resurrection.</p><p>They will be asked to show the reason why they chose to disbelieve and disobey Allah Ta` ala. They were told that they could not deny that Divinely ordained messengers from among them did reach them, messengers who recited to them the verses of Allah and warned them of that day of reckoning. In the reply to this question, mentioned there is their confession that the messengers did come, they did tell them the truth, and that they were involved with disbelief and disobedience. But, no reason for this wrongdoing was given from their side. Instead, Allah Ta` ala has Himself given its reason by saying: وَگَرَّتھُمُ الحَیاۃُ الدُنیُا (And the worldly life had deceived them). It means that the charms of their transitory life had put them on the wrong track. They thought that it was everything, which was really nothing, and that made them heedless to their end.</p><p>There is something noteworthy here. There are other verses in the Qur'an which say that the disbelievers will deny their Kufr and Shirk when asked to explain it on the day of Resurrection and before their Lord, they would lie by saying: وَاللَّـهِ رَ‌بِّنَا مَا كُنَّا مُشْرِ‌كِي that is, ` we swear by Allah, our Lord, we were no mushriks (of those who ascribe partners to Him).' Now, this verse tells us that they would be ashamed of their Kufr and Shirk and will confess their error. On the outside, this seems to be contradictory. But, there are further explanations in other verses of the Qur'an that they would initially deny when asked, but, when Allah Ta` ala - in His perfect power - would make them speechless, witnesses will come from different parts of their own body. Then, Allah will give them their speech back and they will tell everything about their misdeed openly and clearly. Then, the Jinn and human beings will find out that all parts of their body were really the private eyes of the created system which finally produced the true evidence on every-thing about them. Then, left with no choice to deny, they will confess.</p><p>Are there messengers of Allah among the Jinn too?</p><p>Something else to be considered here is that, in this verse, Allah Ta` ala has addressed both Jinnkind and mankind and asked them about messengers (rusul) coming to them, messengers of Allah who were from among them. This shows that messengers have been sent to the Jinnkind from among their own kind - as is the case with human-kind among whom the messengers were sent from among them, that is, they were human beings.</p><p>On this question, the ` Ulama' of Tafsir and Hadith differ. Some say that Rasul (messenger) and Nabiyy (prophet) have always been human. There has been no Ras O appointed directly from among the Jinnkind. Instead, what has happened is that there have been Jinns charged with the mission of getting reports of the message of truth conveyed by human prophets and messengers and take it to their kind. They were really, in that way, couriers and message-bearers of a Rasul. Therefore, they too are called rasul or carrier of a message, within the literal sense of the word in Arabic. The proof of the position taken by these respected scholars comes from the verses of the Qur'an where sayings of the Jinn that they conveyed the Qur'an or the saying of the prophet to their kind have been mentioned, for example: وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِ‌ينَ and they returned to their people to warn them - 46:29), and in the verse of Surah Al-Jinn: فَقَالُوا إِنَّا سَمِعْنَا قُرْ‌آنًا عَجَبًا ﴿1﴾ يَهْدِي إِلَى الرُّ‌شْدِ فَآمَنَّا بِهِ they said: Indeed, we have heard a wonderful Qur'an that leads to rectitude, so in it we believe - 72:1).</p><p>But, there is a group of ` Ulama' who, given the outward meaning of this verse, also believe that, before the appearance of the Last among Prophets (علیہم السلام) ، each of the two species had their messengers from among them. To human beings came messengers who were human beings, and to the different classes of the Jinn, messengers were sent from among their kind only. It is the distinction of the Last among Prophets ﷺ that he was sent as the only Rasul for all human beings and the Jinn of the whole world - and that too was not limited for one given time - in fact, all human beings and the Jinn born right up to the Last Day of Qiyamah shall be his community and he alone shall be the Rasul and Nabiyy for them.</p><p>Related Notes on Hindu Autars</p><p>Leading scholars of Tafsir, Kalabi and Mujahid hold that the Au-tars of Hindus are generally from the Jinns. Qadi Thana'ullah of Panipat, in his Tafsir Mazhari, has followed this view. According to him, it proves that, before Sayyidna Adam (علیہ السلام) the messengers of the Jinn used to be from their kind only. Then, it is proved that the Jinn inhabited the earth thousands of years before human beings - and since they too are obligated to observe the percepts of the injunctions of the Shari'ah like human beings, it is necessary on the basis of reason and revelation that they too should have prophets and messengers among them in order to convey the commandments of Allah Ta` ala.</p><p>Qadi Thana'ullah Panipati has said that the Hindus of India claim the history of their Vedas as thousands of years old. According to them their religious deities they called Autar date back to the same early time. It is not far out to say that they may be these very prophets and messengers of the Jinnkind, and may be the instructions brought by them were put together in the form of some book. The images and idols of اوتار Autars of Hindus placed in temples have particular patterns. Some are represented with several faces, others with many hands and feet, while still others would have other features such as a trunk like that of an elephant. They are very different from common human shapes. That the Jinn could transform themselves into such shapes is not beyond the range of probability. Therefore, saying that their Autar might be the prophets, messengers or their deputies who came to serve the Jinnkind - and their book itself be the collection of their instructions - is not so far out either. Then, gradually, as there were alterations in other books, alterations were made here too and what was left of it was idolatry and Shirk.</p><p>However, even if that original book and the authentic instructions left by those messengers were present, they would have stood abrogated after the appearance of the Holy Prophet LI and the universal application of his prophethood. And that it would have become impossible to act in accordance with it after its having been deformed and altered is something evident by itself.</p>

Mentioned in the second verse (130), is a question which will be asked of the Jinn and human beings on the plains of Resurrection.They will be asked to show the reason why they chose to disbelieve and disobey Allah Ta` ala. They were told that they could not deny that Divinely ordained messengers from among them did reach them, messengers who recited to them the verses of Allah and warned them of that day of reckoning. In the reply to this question, mentioned there is their confession that the messengers did come, they did tell them the truth, and that they were involved with disbelief and disobedience. But, no reason for this wrongdoing was given from their side. Instead, Allah Ta` ala has Himself given its reason by saying: وَگَرَّتھُمُ الحَیاۃُ الدُنیُا (And the worldly life had deceived them). It means that the charms of their transitory life had put them on the wrong track. They thought that it was everything, which was really nothing, and that made them heedless to their end.There is something noteworthy here. There are other verses in the Qur'an which say that the disbelievers will deny their Kufr and Shirk when asked to explain it on the day of Resurrection and before their Lord, they would lie by saying: وَاللَّـهِ رَ‌بِّنَا مَا كُنَّا مُشْرِ‌كِي that is, ` we swear by Allah, our Lord, we were no mushriks (of those who ascribe partners to Him).' Now, this verse tells us that they would be ashamed of their Kufr and Shirk and will confess their error. On the outside, this seems to be contradictory. But, there are further explanations in other verses of the Qur'an that they would initially deny when asked, but, when Allah Ta` ala - in His perfect power - would make them speechless, witnesses will come from different parts of their own body. Then, Allah will give them their speech back and they will tell everything about their misdeed openly and clearly. Then, the Jinn and human beings will find out that all parts of their body were really the private eyes of the created system which finally produced the true evidence on every-thing about them. Then, left with no choice to deny, they will confess.Are there messengers of Allah among the Jinn too?Something else to be considered here is that, in this verse, Allah Ta` ala has addressed both Jinnkind and mankind and asked them about messengers (rusul) coming to them, messengers of Allah who were from among them. This shows that messengers have been sent to the Jinnkind from among their own kind - as is the case with human-kind among whom the messengers were sent from among them, that is, they were human beings.On this question, the ` Ulama' of Tafsir and Hadith differ. Some say that Rasul (messenger) and Nabiyy (prophet) have always been human. There has been no Ras O appointed directly from among the Jinnkind. Instead, what has happened is that there have been Jinns charged with the mission of getting reports of the message of truth conveyed by human prophets and messengers and take it to their kind. They were really, in that way, couriers and message-bearers of a Rasul. Therefore, they too are called rasul or carrier of a message, within the literal sense of the word in Arabic. The proof of the position taken by these respected scholars comes from the verses of the Qur'an where sayings of the Jinn that they conveyed the Qur'an or the saying of the prophet to their kind have been mentioned, for example: وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِ‌ينَ and they returned to their people to warn them - 46:29), and in the verse of Surah Al-Jinn: فَقَالُوا إِنَّا سَمِعْنَا قُرْ‌آنًا عَجَبًا ﴿1﴾ يَهْدِي إِلَى الرُّ‌شْدِ فَآمَنَّا بِهِ they said: Indeed, we have heard a wonderful Qur'an that leads to rectitude, so in it we believe - 72:1).But, there is a group of ` Ulama' who, given the outward meaning of this verse, also believe that, before the appearance of the Last among Prophets (علیہم السلام) ، each of the two species had their messengers from among them. To human beings came messengers who were human beings, and to the different classes of the Jinn, messengers were sent from among their kind only. It is the distinction of the Last among Prophets ﷺ that he was sent as the only Rasul for all human beings and the Jinn of the whole world - and that too was not limited for one given time - in fact, all human beings and the Jinn born right up to the Last Day of Qiyamah shall be his community and he alone shall be the Rasul and Nabiyy for them.Related Notes on Hindu AutarsLeading scholars of Tafsir, Kalabi and Mujahid hold that the Au-tars of Hindus are generally from the Jinns. Qadi Thana'ullah of Panipat, in his Tafsir Mazhari, has followed this view. According to him, it proves that, before Sayyidna Adam (علیہ السلام) the messengers of the Jinn used to be from their kind only. Then, it is proved that the Jinn inhabited the earth thousands of years before human beings - and since they too are obligated to observe the percepts of the injunctions of the Shari'ah like human beings, it is necessary on the basis of reason and revelation that they too should have prophets and messengers among them in order to convey the commandments of Allah Ta` ala.Qadi Thana'ullah Panipati has said that the Hindus of India claim the history of their Vedas as thousands of years old. According to them their religious deities they called Autar date back to the same early time. It is not far out to say that they may be these very prophets and messengers of the Jinnkind, and may be the instructions brought by them were put together in the form of some book. The images and idols of اوتار Autars of Hindus placed in temples have particular patterns. Some are represented with several faces, others with many hands and feet, while still others would have other features such as a trunk like that of an elephant. They are very different from common human shapes. That the Jinn could transform themselves into such shapes is not beyond the range of probability. Therefore, saying that their Autar might be the prophets, messengers or their deputies who came to serve the Jinnkind - and their book itself be the collection of their instructions - is not so far out either. Then, gradually, as there were alterations in other books, alterations were made here too and what was left of it was idolatry and Shirk.However, even if that original book and the authentic instructions left by those messengers were present, they would have stood abrogated after the appearance of the Holy Prophet LI and the universal application of his prophethood. And that it would have become impossible to act in accordance with it after its having been deformed and altered is something evident by itself.

<h2 class="title">Chastising the Jinns and Humans after their Admission that Allah Sent Messengers to Them</h2><p>Allah will chastise the disbelieving Jinns and humans on the Day of Resurrection, when He asks them, while having better knowledge, if the Messengers delivered His Messages to them, </p><div class="text_uthmani arabic">يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ</div><p>("O you assembly of Jinn and humans! Did not there come to you Messengers from among you") We should note here that the Messengers are from among mankind only, not vice versa, as Mujahid, Ibn Jurayj and others from the Imams of Salaf and later generations have stated. The proof for this is that Allah said, </p><div class="text_uthmani arabic">إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ</div><p>(Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him.) 4:163, until, </p><div class="text_uthmani arabic">رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ</div><p>(Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers.) 4:165 Allah said, concerning the Prophet Ibrahim, </p><div class="text_uthmani arabic">وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ</div><p>(And We ordained among his offspring prophethood and the Book) 29: 27, thus sending the prophethood and the Book exclusively through the offspring of the Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns before the time of Ibrahim, but not after that. Allah said, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ</div><p>(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets.) 25:20, and, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى</div><p>(And We sent not before you any but men unto whom We revealed, from among the people of townships.) 12:109 Therefore, concerning prophethood, the Jinns follow mankind in this regard and this is why Allah said about them, </p><div class="text_uthmani arabic">وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُواْ أَنصِتُواْ فَلَمَّا قُضِىَ وَلَّوْاْ إِلَى قَوْمِهِم مُّنذِرِينَ - قَالُواْ يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ - يقَوْمَنَآ أَجِيبُواْ دَاعِىَ اللَّهِ وَءَامِنُواْ بِهِ يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ وَيُجِرْكُمْ مِّنْ عَذَابٍ أَلِيمٍ - وَمَن لاَّ يُجِبْ دَاعِىَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى الاٌّرْضَ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَآءُ أُوْلَـئِكَ فِى ضَلَـلٍ مُّبِينٍ </div><p>(And (remember) when We sent towards you a group of the Jinn, listening to the Qur'an. When they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners. They said: "O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth and to the straight way. O our people! Respond to Allah's caller, and believe in him. He (Allah) will forgive you your sins, and will save you from a painful torment (i.e. Hell-fire). And whosoever does not respond to Allah's caller, he cannot escape on earth, and there will be no helpers for him besides Allah. Those are in manifest error.) 46:29-32 A Hadith collected by At-Tirmidhi stated that the Messenger of Allah recited Surat Ar-Rahman, to these Jinns, in which Allah said, </p><div class="text_uthmani arabic">سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلاَنِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(We shall attend to you, O you two classes (Jinn and men)! Then which of the blessings of your Lord will you both (Jinn and men) deny) 55:31-32 Allah said in this honorable Ayah, </p><div class="text_uthmani arabic">يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَـتِي وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـذَا قَالُواْ شَهِدْنَا عَلَى أَنْفُسِنَا</div><p>(O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours" They will say: "We bear witness against ourselves.") meaning, we affirm that the Messengers have conveyed Your Messages to us and warned us about the meeting with You, and that this Day will certainly occur. Allah said next, </p><div class="text_uthmani arabic">وَغَرَّتْهُمُ الْحَيَوةُ الدُّنْيَا</div><p>(It was the life of this world that deceived them.) and they wasted their lives and brought destruction to themselves by rejecting the Messengers and denying their miracles. This is because they were deceived by the beauty, adornment and lusts of this life. </p><div class="text_uthmani arabic">وَشَهِدُواْ عَلَى أَنفُسِهِمْ</div><p>(And they will bear witness against themselves) on the Day of Resurrection, </p><div class="text_uthmani arabic">أَنَّهُمْ كَانُواْ كَـفِرِينَ</div><p>(that they were disbelievers...) in this worldly life, rejecting what the Messengers, may Allah's peace and blessings be on them, brought them. </p>

Chastising the Jinns and Humans after their Admission that Allah Sent Messengers to ThemAllah will chastise the disbelieving Jinns and humans on the Day of Resurrection, when He asks them, while having better knowledge, if the Messengers delivered His Messages to them, يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ("O you assembly of Jinn and humans! Did not there come to you Messengers from among you") We should note here that the Messengers are from among mankind only, not vice versa, as Mujahid, Ibn Jurayj and others from the Imams of Salaf and later generations have stated. The proof for this is that Allah said, إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ(Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him.) 4:163, until, رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ(Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers.) 4:165 Allah said, concerning the Prophet Ibrahim, وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ(And We ordained among his offspring prophethood and the Book) 29: 27, thus sending the prophethood and the Book exclusively through the offspring of the Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns before the time of Ibrahim, but not after that. Allah said, وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets.) 25:20, and, وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى(And We sent not before you any but men unto whom We revealed, from among the people of townships.) 12:109 Therefore, concerning prophethood, the Jinns follow mankind in this regard and this is why Allah said about them, وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُواْ أَنصِتُواْ فَلَمَّا قُضِىَ وَلَّوْاْ إِلَى قَوْمِهِم مُّنذِرِينَ - قَالُواْ يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ - يقَوْمَنَآ أَجِيبُواْ دَاعِىَ اللَّهِ وَءَامِنُواْ بِهِ يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ وَيُجِرْكُمْ مِّنْ عَذَابٍ أَلِيمٍ - وَمَن لاَّ يُجِبْ دَاعِىَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى الاٌّرْضَ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَآءُ أُوْلَـئِكَ فِى ضَلَـلٍ مُّبِينٍ (And (remember) when We sent towards you a group of the Jinn, listening to the Qur'an. When they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners. They said: "O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth and to the straight way. O our people! Respond to Allah's caller, and believe in him. He (Allah) will forgive you your sins, and will save you from a painful torment (i.e. Hell-fire). And whosoever does not respond to Allah's caller, he cannot escape on earth, and there will be no helpers for him besides Allah. Those are in manifest error.) 46:29-32 A Hadith collected by At-Tirmidhi stated that the Messenger of Allah recited Surat Ar-Rahman, to these Jinns, in which Allah said, سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلاَنِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (We shall attend to you, O you two classes (Jinn and men)! Then which of the blessings of your Lord will you both (Jinn and men) deny) 55:31-32 Allah said in this honorable Ayah, يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَـتِي وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـذَا قَالُواْ شَهِدْنَا عَلَى أَنْفُسِنَا(O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours" They will say: "We bear witness against ourselves.") meaning, we affirm that the Messengers have conveyed Your Messages to us and warned us about the meeting with You, and that this Day will certainly occur. Allah said next, وَغَرَّتْهُمُ الْحَيَوةُ الدُّنْيَا(It was the life of this world that deceived them.) and they wasted their lives and brought destruction to themselves by rejecting the Messengers and denying their miracles. This is because they were deceived by the beauty, adornment and lusts of this life. وَشَهِدُواْ عَلَى أَنفُسِهِمْ(And they will bear witness against themselves) on the Day of Resurrection, أَنَّهُمْ كَانُواْ كَـفِرِينَ(that they were disbelievers...) in this worldly life, rejecting what the Messengers, may Allah's peace and blessings be on them, brought them.

And this (so that it may be clear) that your Lord does not destroy towns and cities arbitrarily while the citizens remain unaware.

This is because your Lord does not unjustly destroy townships for their people may be unaware.

That is because thy Lord would never destroy the cities unjustly, while their inhabitants were heedless.

And so it is that thy Sustainer would never destroy a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]:

This is because thy Lord is not one to destroy a town for its wrong-doing while its people are unaware.

This is because your Lord would not destroy the (populations of) towns for their wrong-doing (i.e. associating others in worship along with Allah) while their people were unaware (so the Messengers were sent).

That is because your Lord would not destroy towns for injustice while their inhabitants are unaware.

(They will be made to bear this witness to show that) it is not the way of your Lord to destroy cities unjustly while their people were unaware of the Truth.

This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware.

This is because thy Lord destroyeth not the townships arbitrarily while their people are unconscious (of the wrong they do).

This is because your Lord would never destroy the towns unjustly while their people were unaware.

That is because your Lord will not destroy villages unjustly, while their inhabitants were inattentive.

That is because your Lord would not destroy the cities for wrongdoing while their people were unaware.

Your Lord did not want to destroy the towns, unjustly, without informing their inhabitants (of His guidance).

This is because your Lord would not destroy towns unjustly while their people were negligent.

<u>Tha</u>lika an lam yakun rabbuka muhlika alqur<u>a</u> bi<i><u>th</u></i>ulmin waahluh<u>a</u> gh<u>a</u>filoon<b>a</b>

Your Lord would not destroy a community for its wrongdoing, so long as its people were still unaware.

(The messengers were sent) thus, for thy Lord would not destroy for their wrong-doing men's habitations whilst their occupants were unwarned.

6

ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَٰفِلُونَ

The reason for sending messengers to mankind and jinn is so that no one is punished for the crimes they committed without a messenger having been sent to warn them and the invitation reaching them. I only punished a nation after sending messengers to them.

The reason for sending messengers to mankind and jinn is so that no one is punished for the crimes they committed without a messenger having been sent to warn them and the invitation reaching them. I only punished a nation after sending messengers to them.

<p>The third verse (131) tells us that sending prophets and messengers among human beings and the Jinn is based on the dictate of justice and mercy of Allah Ta` ala for He does not send punishment over a people unless they have been awakened through His blessed messengers and provided with the light of guidance.</p>

The third verse (131) tells us that sending prophets and messengers among human beings and the Jinn is based on the dictate of justice and mercy of Allah Ta` ala for He does not send punishment over a people unless they have been awakened through His blessed messengers and provided with the light of guidance.

<div class="text_uthmani arabic">ذَلِكَ أَن لَّمْ يَكُنْ رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَـفِلُونَ </div><p>(This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware. ) meaning: `We sent the Messengers and revealed the Books to the Jinns and mankind, so that no one has an excuse that he is being punished for his wrongs although he did not receive Allah's Message. Therefore, We did not punish any of the nations, except after sending Messengers to them, so that they have no excuse.' Allah said in other Ayat, </p><div class="text_uthmani arabic">وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ</div><p>(And there never was a nation but a warner had passed among them.) 35:24, and </p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and stay away from At-Taghut (all false deities).") 16:36, and </p><div class="text_uthmani arabic">وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً</div><p>(And We never punish until We have sent a Messenger.) 17:15, and, </p><div class="text_uthmani arabic">كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌقَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا</div><p>(Every time a group is cast therein, its keeper will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we belied him.") 67:8-9 There are many other Ayat on this subject. At-Tabari said, "Allah's statement, </p><div class="text_uthmani arabic">وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ</div><p>(For all there will be degrees according to what they did.) means, every person who obeys Allah or behaves disobediently, has grades and ranks according to their works, which Allah gives them as recompense, good for good and evil for evil." I say, it is possible that Allah's statement, </p><div class="text_uthmani arabic">وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ</div><p>(For all there will be degrees according to what they did.) refers to the disbelievers of the Jinns and mankind who will earn a place in the Fire according to their evil deeds. Allah said, </p><div class="text_uthmani arabic">قَالَ لِكُلٍّ ضِعْفٌ</div><p>(He will say: "For each one there is double (torment).")7:38, and, </p><div class="text_uthmani arabic">الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُواْ يُفْسِدُونَ </div><p>(Those who disbelieved and hinder (others) from the path of Allah, for them We will add torment to the torment because they used to spread corruption.) 16:88 Allah said next, </p><div class="text_uthmani arabic">وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا يَعْمَلُونَ</div><p>(And your Lord is not unaware of what they do.) Ibn Jarir commented, "All these deeds that they did, O Muhammad, they did while your Lord is aware of them, and He collects and records these deeds with Him, so that He recompenses them when they meet Him and return to Him. </p>

ذَلِكَ أَن لَّمْ يَكُنْ رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَـفِلُونَ (This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware. ) meaning: `We sent the Messengers and revealed the Books to the Jinns and mankind, so that no one has an excuse that he is being punished for his wrongs although he did not receive Allah's Message. Therefore, We did not punish any of the nations, except after sending Messengers to them, so that they have no excuse.' Allah said in other Ayat, وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ(And there never was a nation but a warner had passed among them.) 35:24, and وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and stay away from At-Taghut (all false deities).") 16:36, and وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً(And We never punish until We have sent a Messenger.) 17:15, and, كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌقَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا(Every time a group is cast therein, its keeper will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we belied him.") 67:8-9 There are many other Ayat on this subject. At-Tabari said, "Allah's statement, وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ(For all there will be degrees according to what they did.) means, every person who obeys Allah or behaves disobediently, has grades and ranks according to their works, which Allah gives them as recompense, good for good and evil for evil." I say, it is possible that Allah's statement, وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ(For all there will be degrees according to what they did.) refers to the disbelievers of the Jinns and mankind who will earn a place in the Fire according to their evil deeds. Allah said, قَالَ لِكُلٍّ ضِعْفٌ(He will say: "For each one there is double (torment).")7:38, and, الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُواْ يُفْسِدُونَ (Those who disbelieved and hinder (others) from the path of Allah, for them We will add torment to the torment because they used to spread corruption.) 16:88 Allah said next, وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا يَعْمَلُونَ(And your Lord is not unaware of what they do.) Ibn Jarir commented, "All these deeds that they did, O Muhammad, they did while your Lord is aware of them, and He collects and records these deeds with Him, so that He recompenses them when they meet Him and return to Him.

Every one has his place according to his deeds, for your Lord is not negligent of what you do.

And for everyone are ranks from what they do; and your Lord is not unaware of their deeds.

All have degrees according to what they have done; thy Lord is not heedless of the things they do.

for all shall be judged according to their [conscious] deeds - and thy Sustainer is not unaware of what they do.

For all there will be degrees in accordance with that which they did, and thy Lord is not unaware of that which they do.

For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do.

They all have ranks according to what they did; and your Lord is not unaware of what they do.

Everyone is assigned a degree according to his deed. Your Lord is not heedless of what they do.

For all there will be degrees according to what they did. And your Lord is not unaware of what they do.

For all there will be ranks from what they did. Thy Lord is not unaware of what they do.

For everyone there are ranks in accordance with what they have done; and your Lord is not oblivious of what they do.

They all have their degrees according to their deeds. Your Lord is not inattentive of their actions.

And for all are degrees from what they have done. And your Lord is not unaware of what they do.

People's deeds are of different degrees and your Lord is not unaware of what people do.

And all have degrees according to what they do; and your Lord is not heedless of what they do.

Walikullin daraj<u>a</u>tun mimm<u>a</u> AAamiloo wam<u>a</u> rabbuka bigh<u>a</u>filin AAamm<u>a</u> yaAAmaloon<b>a</b>

For all are degrees of rank according to their deeds; your Lord is not unaware of anything they do.

To all are degrees (or ranks) according to their deeds: for thy Lord is not unmindful of anything that they do.

6

وَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ

Each one of them will have ranks in accordance to their actions. The person who did a great deal of evil will not be equal to the one who did less. The followers will not be equal to those who were followed. Similarly, the reward for those who do good will not be the same. Your Lord is not unaware of what they used to do. Instead, He is well aware of that. Nothing of it is hidden from Him and He will repay them for their actions.

Each one of them will have ranks in accordance to their actions. The person who did a great deal of evil will not be equal to the one who did less. The followers will not be equal to those who were followed. Similarly, the reward for those who do good will not be the same. Your Lord is not unaware of what they used to do. Instead, He is well aware of that. Nothing of it is hidden from Him and He will repay them for their actions.

<p>The sense of the fourth verse (132) is fairly clear. It says that with Allah there are ranks for classes of people among human beings and the Jinn. These ranks have been assigned in terms of their deeds. When rewarded or punished, the measure used shall be that of their deeds.</p>

The sense of the fourth verse (132) is fairly clear. It says that with Allah there are ranks for classes of people among human beings and the Jinn. These ranks have been assigned in terms of their deeds. When rewarded or punished, the measure used shall be that of their deeds.

Your Lord is all-sufficient and full of benevolence. He can take you away if He please, and make whom He will succeed you, as He had raised you from the progeny of others.

And O dear Prophet (Mohammed – peace and blessings be upon him), your Lord is the Perfect (Not needing anything), the Merciful; O people! If He wills, He can remove you and bring others in your stead – the way He created you from the descendants of others.

Thy Lord is All-sufficient, Merciful. If He will, He can put you away, and leave after you, to succeed you, what He will, as He produced you from the seed of another people.

And thy Sustainer alone is self-sufficient, limitless in His grace. If He so wills, He may put an end to you and thereafter cause whom He wills to succeed you - even as He has brought you into being out of other people's seed.

And thine Lord is Self-sufficient, the Owner of mercy. If He will, He can take you away, and make those succeed you, after you, whomsoever He will, even as He raised you from the seed of anot her people.

And your Lord is Rich (Free of all wants), full of Mercy, if He will, He can destroy you, and in your place make whom He will as your successors, as He raised you from the seed of other people.

Your Lord is the Rich Beyond Need, the Possessor of Mercy. If He wills, he can do away with you, and substitute whomever He wills in your place, just as He produced you from the descendants of another people.

Your Lord is Self-Sufficient, full of compassion. If He wills, He can put you away and cause whomever He wills to succeed you just as He has produced you from the seed of another people.

And your Lord is Al-Ghani, full of mercy; if He wills, He can destroy you; and in your place make whom He wills as your successors, as He raised you from the seed of other people.

Thy Lord is the Absolute, the Lord of Mercy. If He will, He can remove you and can cause what He will to follow after you, even as He raised you from the seed of other folk.

Your Lord is the All-sufficient dispenser of mercy. If He wishes, He will take you away, and make whomever He wishes succeed you, just as He produced you from the descendants of another people.

Your Lord is Rich and the Owner of Mercy. He can destroy you if He will and replace you with whom He pleases, just as He raised you from the offspringof other nations.

And your Lord is the Free of need, the possessor of mercy. If He wills, he can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people.

Your Lord is Self-sufficient and Merciful. Had He wanted, He could have destroyed you and replaced you by other people, just as He had created you from the offspring of others.

And your Lord is the Self-sufficient one, the Lord of mercy; if He pleases, He may take you off, and make whom He pleases successors after you, even as He raised you up from the seed of another people.

Warabbuka alghaniyyu <u>th</u>oo a<b>l</b>rra<u>h</u>mati in yasha yu<u>th</u>hibkum wayastakhlif min baAAdikum m<u>a</u> yash<u>a</u>o kam<u>a</u> anshaakum min <u>th</u>urriyyati qawmin <u>a</u>khareen<b>a</b>

Your Lord is the self-sufficient One, the merciful. If He wills, He can take you away and replace you by anyone He pleases, just as He raised you from the offspring of other people.

Thy Lord is self-sufficient, full of Mercy: if it were His will, He could destroy you, and in your place appoint whom He will as your successors, even as He raised you up from the posterity of other people.

6

وَرَبُّكَ ٱلْغَنِىُّ ذُو ٱلرَّحْمَةِ إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنۢ بَعْدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ

Your Lord, O Messenger, is Self-sufficient of His servants. He is not in need of them or their worship of Him. Their disbelief in Him does not harm Him. Despite His not being in need of them, He is Merciful towards them.If He wished to destroy you, O disobedient servants, He would destroy you with His punishment, and then after this He would bring others who would have faith in Him and obey Him, just as He created you from the progeny of other people who had come before you.

Your Lord, O Messenger, is Self-sufficient of His servants. He is not in need of them or their worship of Him. Their disbelief in Him does not harm Him. Despite His not being in need of them, He is Merciful towards them.If He wished to destroy you, O disobedient servants, He would destroy you with His punishment, and then after this He would bring others who would have faith in Him and obey Him, just as He created you from the progeny of other people who had come before you.

<p>Commentary</p><p>Stated in previous verses was that Allah Ta` ala has always been sending His messengers and the rules of conduct required by Him to every set of people among the Jinn and the human beings and, unless they were fully warned through their messengers, punishment was never given to them for their disbelief and disobedience.</p><p>In the first (133) of the four verses cited above, it has been pointed out that the practice of sending needed our obediences and worthier because the Lord of the universe needed our obedience and worship, or some task of His depended on our obedience. No, this was never so. He is absolutely All-Independent, and need-free. But, alongwlth never so. He is absolutely All-Independent, and need-free. But His perfect freedom from dependence and need, there is that attribute of mercy in Him. See how He brings fulfilling all outward and, then He maintains it and keeps present and future needs of everyone and everything. The cause is this very attribute of mercy. Otherwise, human beings, being what they are, would have hardly been able to produce what they needed, not to say much about their lack of etiquette the very blessing of existence. need. This is particularly true about the very blessing of existence. That it has been bestowed without asking is all too clear. No human being anywhere has prayed to be born - nor can praying before coming into existence be imagined. Similarly, there are the limbs of the human body which go in the creation of a living body - the eyes, ears, hands, feet, the heart and the brain. Were they asked for by any human being? Or, did one of them had the consciousness and etiquette to ask for them? Nothing of the sort is true. The truth is: we were not there, we did not ask - it was His mercy hearing the unsaid!</p><p>Allah is All-Independent and His Creation is only a Mirror of His Mercy</p><p>In this verse, the words: رَبُّکَ الغَنِیُّ describe how absolutely free from and independent of need the Lord of all lords is. But, by adding the needs none, words: ذُوالرَّحمَۃِ soon after, it was it was pointed out that, though He needs none, depends on none, is independent of everyone and everything in the universe, and the universe itself, yet, along with all that, He is also the one who has mercy and dispenses it at will.</p><p>Allah, in His Wisdom, Made no Human Being Need-Free - If So, Man Turns To Tyranny</p><p>It is certainly a great blessing of Allah, otherwise human beings have their own ways of neglect. When they become free from needs and independent of circumstancial compulsions they stop caring for the benefit or loss and the sorrow or comfort of others. In fact, what usually happens under such situations is that one becomes all the more adamant on inflicting injustice and oppression against others. Says a verse of the Holy Qur'an: إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّ‌آهُ اسْتَغْنَىٰ ﴿7﴾ (96:6), that is, when human beings find themselves need-free and independent, they are ready to rebel and transgress. Therefore, Allah Almighty has made man so tied up with needs which cannot be fulfilled without the help of others. A king needs his retinue of liveries, the wealthy man needs his help, the industrialist depends on his labour. The driver of a passenger vehicle comes out on the streets to earn his living of the day while one who can afford to pay for the ride has to hail for one. Nature has chained them together. Each needs the other and no one is doing any favour. Without this arrangement, no rich man will pay a dime to any-one and no handyman or porter would care to carry someone else's burden. So, all this is a manifestation of the most perfect attribute of Allah Ta ala who is All-Independent, yet the Master of Mercy. The text could have used a single word form such as Ar-Rahman (All-Merciful) or Ar-Rahim (Very-Merciful) and that would have served the purpose of describing the mercy of Allah. But, the choice of a compound form: ذُوالرَّحمۃِ (Dhur-Rahmah: The Master of Mercy) has been preferred because it shows the correlation between the two attributes of Allah Ta` ala de-scribed in the verse. He is All-Independent, yet He is the master-dispenser of mercy - an attribute which is the real cause of sending messengers and books for the good of human beings.</p><p>After that, it was also made clear that the way His mercy is universal and perfect, in the same way His power holds control over everything. If He wills, He could undo everyone in a moment - and even this undoing of the entire creation would not cause the slightest difference to the working of His power. Then, if He wills to undo the present system of the entire universe and replace it with another set of creation in the same manner and at the same time - He can certainly do that. An evidence of this possible happening always remains before human beings of all ages. Think of the millions of human beings who inhabit the near and far corners of the earth and run the business of their lives, then think of the time a hundred years earlier. You shall realize that the earth was inhabited as it is now, and things were going on as usual, but none of the present inhabitants of the earth, the movers and shakers of things, were there. What was there was a different set of people - and that different set of people lies buried under the earth with no traces to be found today. The people on the earth to-day are the descendants of the earlier generation of people. Says the Qur'an: إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ كَمَا أَنشَأَكُم مِّن ذُرِّ‌يَّةِ قَوْمٍ آخَرِ‌ينَ He wills, He shall take you away and shall bring after you whom He wills just as He has raised you from the progeny of other people -133). The sense of " يُذْهِبْكُمْ ": yudhhibkum, translated as ` take you away,' is to undo or make absent with no traces left behind. This is why there is no reference to destroying, killing or exterminating. The statement in the text restricts itself to ` taking' which denotes a state of unmaking, unbeing, loss of name, identity and trace.</p>

CommentaryStated in previous verses was that Allah Ta` ala has always been sending His messengers and the rules of conduct required by Him to every set of people among the Jinn and the human beings and, unless they were fully warned through their messengers, punishment was never given to them for their disbelief and disobedience.In the first (133) of the four verses cited above, it has been pointed out that the practice of sending needed our obediences and worthier because the Lord of the universe needed our obedience and worship, or some task of His depended on our obedience. No, this was never so. He is absolutely All-Independent, and need-free. But, alongwlth never so. He is absolutely All-Independent, and need-free. But His perfect freedom from dependence and need, there is that attribute of mercy in Him. See how He brings fulfilling all outward and, then He maintains it and keeps present and future needs of everyone and everything. The cause is this very attribute of mercy. Otherwise, human beings, being what they are, would have hardly been able to produce what they needed, not to say much about their lack of etiquette the very blessing of existence. need. This is particularly true about the very blessing of existence. That it has been bestowed without asking is all too clear. No human being anywhere has prayed to be born - nor can praying before coming into existence be imagined. Similarly, there are the limbs of the human body which go in the creation of a living body - the eyes, ears, hands, feet, the heart and the brain. Were they asked for by any human being? Or, did one of them had the consciousness and etiquette to ask for them? Nothing of the sort is true. The truth is: we were not there, we did not ask - it was His mercy hearing the unsaid!Allah is All-Independent and His Creation is only a Mirror of His MercyIn this verse, the words: رَبُّکَ الغَنِیُّ describe how absolutely free from and independent of need the Lord of all lords is. But, by adding the needs none, words: ذُوالرَّحمَۃِ soon after, it was it was pointed out that, though He needs none, depends on none, is independent of everyone and everything in the universe, and the universe itself, yet, along with all that, He is also the one who has mercy and dispenses it at will.Allah, in His Wisdom, Made no Human Being Need-Free - If So, Man Turns To TyrannyIt is certainly a great blessing of Allah, otherwise human beings have their own ways of neglect. When they become free from needs and independent of circumstancial compulsions they stop caring for the benefit or loss and the sorrow or comfort of others. In fact, what usually happens under such situations is that one becomes all the more adamant on inflicting injustice and oppression against others. Says a verse of the Holy Qur'an: إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّ‌آهُ اسْتَغْنَىٰ ﴿7﴾ (96:6), that is, when human beings find themselves need-free and independent, they are ready to rebel and transgress. Therefore, Allah Almighty has made man so tied up with needs which cannot be fulfilled without the help of others. A king needs his retinue of liveries, the wealthy man needs his help, the industrialist depends on his labour. The driver of a passenger vehicle comes out on the streets to earn his living of the day while one who can afford to pay for the ride has to hail for one. Nature has chained them together. Each needs the other and no one is doing any favour. Without this arrangement, no rich man will pay a dime to any-one and no handyman or porter would care to carry someone else's burden. So, all this is a manifestation of the most perfect attribute of Allah Ta ala who is All-Independent, yet the Master of Mercy. The text could have used a single word form such as Ar-Rahman (All-Merciful) or Ar-Rahim (Very-Merciful) and that would have served the purpose of describing the mercy of Allah. But, the choice of a compound form: ذُوالرَّحمۃِ (Dhur-Rahmah: The Master of Mercy) has been preferred because it shows the correlation between the two attributes of Allah Ta` ala de-scribed in the verse. He is All-Independent, yet He is the master-dispenser of mercy - an attribute which is the real cause of sending messengers and books for the good of human beings.After that, it was also made clear that the way His mercy is universal and perfect, in the same way His power holds control over everything. If He wills, He could undo everyone in a moment - and even this undoing of the entire creation would not cause the slightest difference to the working of His power. Then, if He wills to undo the present system of the entire universe and replace it with another set of creation in the same manner and at the same time - He can certainly do that. An evidence of this possible happening always remains before human beings of all ages. Think of the millions of human beings who inhabit the near and far corners of the earth and run the business of their lives, then think of the time a hundred years earlier. You shall realize that the earth was inhabited as it is now, and things were going on as usual, but none of the present inhabitants of the earth, the movers and shakers of things, were there. What was there was a different set of people - and that different set of people lies buried under the earth with no traces to be found today. The people on the earth to-day are the descendants of the earlier generation of people. Says the Qur'an: إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ كَمَا أَنشَأَكُم مِّن ذُرِّ‌يَّةِ قَوْمٍ آخَرِ‌ينَ He wills, He shall take you away and shall bring after you whom He wills just as He has raised you from the progeny of other people -133). The sense of " يُذْهِبْكُمْ ": yudhhibkum, translated as ` take you away,' is to undo or make absent with no traces left behind. This is why there is no reference to destroying, killing or exterminating. The statement in the text restricts itself to ` taking' which denotes a state of unmaking, unbeing, loss of name, identity and trace.

<h2 class="title">If They Disobey, They Will Perish</h2>Allah said,<div class="text_uthmani arabic">وَرَبُّكَ</div><p>(And your Lord...), O Muhammad, </p><div class="text_uthmani arabic">الْغَنِىُّ</div><p>(is Al-Ghani) Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations, </p><div class="text_uthmani arabic">ذُو الرَّحْمَةِ</div><p>(full of mercy;) towards creation. Allah said in another Ayah, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ</div><p>(Truly, Allah is full of kindness, the Most Merciful towards mankind.) 2:143 </p><div class="text_uthmani arabic">إِن يَشَأْ يُذْهِبْكُمْ</div><p>(if He wills, He can destroy you.) if you defy His commandments, </p><div class="text_uthmani arabic">وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَآءُ</div><p>(And in your place make whom He wills as your successors,) who behave obediently, </p><div class="text_uthmani arabic">كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ</div><p>(As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said; </p><div class="text_uthmani arabic">إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً </div><p>(If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.) 4:133, </p><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَآءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِىُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ </div><p>(O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.) 35:15-17, and, </p><div class="text_uthmani arabic">نَّفْسِهِ وَاللَّهُ الْغَنِىُّ وَأَنتُمُ الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ</div><p>(But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.) 47:38. Muhammad bin Ishaq said that Ya`qub bin `Utbah said that he heard Aban bin `Uthman saying about this Ayah, </p><div class="text_uthmani arabic">كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ</div><p>(As He raised you from the seed of other people. ) "`The seed' means the offspring and the children." Allah's statement, </p><div class="text_uthmani arabic">إِنَّ مَا تُوعَدُونَ لأَتٍ وَمَآ أَنتُم بِمُعْجِزِينَ </div><p>(Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur, </p><div class="text_uthmani arabic">وَمَآ أَنتُم بِمُعْجِزِينَ</div><p>(and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said; </p><div class="text_uthmani arabic">قُلْ يَـقَوْمِ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنِّى عَامِلٌ فَسَوْفَ تَعْلَمُونَ</div><p>(Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانْتَظِرُواْ إِنَّا مُنتَظِرُونَ </div><p>(And say to those who do not believe: "Act according to Makanatikum, We are acting (in our way). And you wait! We (too) are waiting.") 11:121-122. `Ali bin Abi Talhah reported that Ibn `Abbas said that, </p><div class="text_uthmani arabic">عَلَى مَكَانَتِكُمْ</div><p>(according to Makanatikum...) means, your way. </p><div class="text_uthmani arabic">فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَـقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ</div><p>(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful) 6:135, You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said, </p><div class="text_uthmani arabic">كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ </div><p>(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) 58:21 </p><div class="text_uthmani arabic">إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ </div><p>(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51-52 and, </p><div class="text_uthmani arabic">وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ </div><p>(And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.) 21:105 </p>

If They Disobey, They Will PerishAllah said,وَرَبُّكَ(And your Lord...), O Muhammad, الْغَنِىُّ(is Al-Ghani) Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations, ذُو الرَّحْمَةِ(full of mercy;) towards creation. Allah said in another Ayah, إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ(Truly, Allah is full of kindness, the Most Merciful towards mankind.) 2:143 إِن يَشَأْ يُذْهِبْكُمْ(if He wills, He can destroy you.) if you defy His commandments, وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَآءُ(And in your place make whom He wills as your successors,) who behave obediently, كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ(As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said; إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً (If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.) 4:133, يأَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَآءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِىُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ (O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.) 35:15-17, and, نَّفْسِهِ وَاللَّهُ الْغَنِىُّ وَأَنتُمُ الْفُقَرَآءُ وَإِن تَتَوَلَّوْاْ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لاَ يَكُونُواْ(But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.) 47:38. Muhammad bin Ishaq said that Ya`qub bin `Utbah said that he heard Aban bin `Uthman saying about this Ayah, كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ(As He raised you from the seed of other people. ) "`The seed' means the offspring and the children." Allah's statement, إِنَّ مَا تُوعَدُونَ لأَتٍ وَمَآ أَنتُم بِمُعْجِزِينَ (Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur, وَمَآ أَنتُم بِمُعْجِزِينَ(and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said; قُلْ يَـقَوْمِ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنِّى عَامِلٌ فَسَوْفَ تَعْلَمُونَ(Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah, وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُواْ عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانْتَظِرُواْ إِنَّا مُنتَظِرُونَ (And say to those who do not believe: "Act according to Makanatikum, We are acting (in our way). And you wait! We (too) are waiting.") 11:121-122. `Ali bin Abi Talhah reported that Ibn `Abbas said that, عَلَى مَكَانَتِكُمْ(according to Makanatikum...) means, your way. فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَـقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful) 6:135, You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said, كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) 58:21 إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51-52 and, وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ (And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.) 21:105

The promise that was made to you is bound to be fulfilled. It is not in your power to defeat it.

Indeed the thing which you are promised will definitely come to pass, and you cannot escape.

The thing you are promised, that will surely come; you cannot frustrate it.

Verily, that [reckoning] which you are promised is bound to come, and you cannot elude it!

Verily that which ye are promised is sure to arrive, and ye cannot escape.

Surely, that which you are promised will verily come to pass, and you cannot escape (from the Punishment of Allah).

What you are promised is coming, and you cannot thwart it.

Surely what you have been promised shall come to pass; and you do not have the power to frustrate (Allah).

Surely, that which you are promised, will verily come to pass, and you cannot escape.

Lo! that which ye are promised will surely come to pass, and ye cannot escape.

Indeed what you are promised will surely come, and you will not be able to thwart it.

That which you are promised is sure to come. You shall not frustrate Me.

Indeed, what you are promised is coming, and you will not cause failure [to Allah].

Whatever you are promised will inevitably come true and you can do nothing to prevent it.

Surely what you are threatened with must come to pass and you cannot escape (it).

Inna m<u>a</u> tooAAadoona la<u>a</u>tin wam<u>a</u> antum bimuAAjizeen<b>a</b>

That which you are promised shall surely come to pass and you cannot prevent it.

All that hath been promised unto you will come to pass: nor can ye frustrate it (in the least bit).

6

إِنَّ مَا تُوعَدُونَ لَءَاتٍ وَمَآ أَنتُم بِمُعْجِزِينَ

The resurrection, rising, reckoning and punishment that you are promised, O disbelievers, will most certainly happen. You will not be able to escape from your Lord by running away: He will seize and punish you.

The resurrection, rising, reckoning and punishment that you are promised, O disbelievers, will most certainly happen. You will not be able to escape from your Lord by running away: He will seize and punish you.

<p>After having established in the first verse that Allah is All-Independent (Ghaniyy), Master of Mercy (Dhur-Rahmah) and All-Powerful too, the text carries a warning given to disobedient people: إِنَّ مَا تُوعَدُونَ لَآتٍ ۖ وَمَا أَنتُم بِمُعْجِزِينَ ﴿134﴾: Surely what you are promised [ that is, the Divine punishment ] is bound to come, and you cannot frustrate [ it ].'</p><p>Another method to awaken them from their heedlessness was adopted in the third verse (135) where it was said: قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ‌ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ ﴿135﴾ (Say, "0 my people, do at your place (whatever you do) I am to do (in my way). So, you will know for whom is the ultimate abode. Surely, the unjust shall not be successful). This is addressed to the Holy Prophet ﷺ . He is being asked to tell those people of his in Makkah that the choice of not accepting what he is saying is theirs. Let them not accept it, stay as they are and keep on doing what their belief and hostility tell them to do - and he too will keep on doing what his belief tells him to do. In that, there was no loss for him. But, very soon, they will be the ones to find out who will be blessed with the ultimate salvation and success of the Hereafter. And, in this, let them not forget that the Zalim, the unjust, the usurpers of rights, never succeed.</p>

After having established in the first verse that Allah is All-Independent (Ghaniyy), Master of Mercy (Dhur-Rahmah) and All-Powerful too, the text carries a warning given to disobedient people: إِنَّ مَا تُوعَدُونَ لَآتٍ ۖ وَمَا أَنتُم بِمُعْجِزِينَ ﴿134﴾: Surely what you are promised [ that is, the Divine punishment ] is bound to come, and you cannot frustrate [ it ].'Another method to awaken them from their heedlessness was adopted in the third verse (135) where it was said: قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ‌ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ ﴿135﴾ (Say, "0 my people, do at your place (whatever you do) I am to do (in my way). So, you will know for whom is the ultimate abode. Surely, the unjust shall not be successful). This is addressed to the Holy Prophet ﷺ . He is being asked to tell those people of his in Makkah that the choice of not accepting what he is saying is theirs. Let them not accept it, stay as they are and keep on doing what their belief and hostility tell them to do - and he too will keep on doing what his belief tells him to do. In that, there was no loss for him. But, very soon, they will be the ones to find out who will be blessed with the ultimate salvation and success of the Hereafter. And, in this, let them not forget that the Zalim, the unjust, the usurpers of rights, never succeed.

Tell them: "O my people, go on acting on your part, I am acting on mine. You will soon know whose is the guerdon of life to come." The wicked will not succeed.

Say (O dear Prophet Mohammed – peace and blessings be upon him), “O my people! Keep on with your works* in your positions, I am doing mine; soon you will come to know for whom is the abode of the Hereafter; undoubtedly the unjust are never successful.” (* This is said as a challenge)

Say: 'O my people, act according to your station; I am acting. And assuredly you will know who shall possess the Abode Ultimate. Surely the evildoers will not prosper.'

Say: "O my [unbelieving] people! Do yet all that may be within your power, [while] I, behold, shall labour [in God's way]; and in time you will come to know to whom the future belongs. Verily, never will evildoers attain to a happy state!"

Say thou. O my people! go on acting in your way, verily I am going to act in my way, presently ye shall know whose will be the happy end of the abode; and verily the wrong-doers will not fare well.

Say (O Muhammad SAW): "O my people! Work according to your way, surely, I too am working (in my way), and you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the Zalimun (polytheists and wrong-doers, etc.) will not be successful.

Say, “O my people! Work according to your ability, and so will I.” You will come to know to whom will belong the sequel of the abode.” The wrongdoers will not prevail.

Say (O Muhammad!): 'O people! Work in your place; and I too am at work. Soon you will know in whose favour the ultimate decision will be. Surely the wrong-doers will not prosper.'

Say: "O my people! Work according to your way, surely, I too am working, and you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful."

Say (O Muhammad): O my people! Work according to your power. Lo! I too am working. Thus ye will come to know for which of us will be the happy sequel. Lo! the wrong-doers will not be successful.

Say, ‘O my people, act according to your ability; I too am acting. Soon you will know in whose favour the outcome of that abode will be. Indeed the wrongdoers will not be felicitous.’

Say: 'Work according to your station my people, for indeed I am working' You shall know to whom will be the good end of the abode. The harmdoers shall not be triumphant.

Say, "O my people, work according to your position; [for] indeed, I am working. And you are going to know who will have succession in the home. Indeed, the wrongdoers will not succeed.

(Muhammad), tell your people, "I shall do whatever I can and you may do whatever you want, but you will soon know who will be victorious. It is certain that the unjust will never have happiness."

Say: O my people! act according to your ability; I too am acting; so you will soon come to know, for whom (of us) will be the (good) end of the abode; surely the unjust shall not be successful.

Qul y<u>a</u> qawmi iAAmaloo AAal<u>a</u> mak<u>a</u>natikum innee AA<u>a</u>milun fasawfa taAAlamoona man takoonu lahu AA<u>a</u>qibatu a<b>l</b>dd<u>a</u>ri innahu l<u>a</u> yufli<u>h</u>u a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Say, "O my people! Go on acting in your way; indeed I am going to act in my way; soon you will know whose end will be best in the Hereafter." Surely, the wrongdoers shall not prosper.

Say: "O my people! Do whatever ye can: I will do (my part): soon will ye know who it is whose end will be (best) in the Hereafter: certain it is that the wrong-doers will not prosper."

6

قُلْ يَٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَامِلٌ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ

Say, O Messenger: O my people, remain on your path of disbelief and misguidance if you choose, as I have fulfilled my obligation having established the evidence against you by communicating the message to you. I am therefore not concerned about your disbelief and misguidance. Instead, I will remain firm on the path of truth that I follow. Soon you will come to know who will be victorious in the world and inherit the earth, and who will receive the home of the Afterlife. The idolaters will not succeed, neither in this world nor the Afterlife. Their end result will be loss even though they may have some enjoyment in the world.

Say, O Messenger: O my people, remain on your path of disbelief and misguidance if you choose, as I have fulfilled my obligation having established the evidence against you by communicating the message to you. I am therefore not concerned about your disbelief and misguidance. Instead, I will remain firm on the path of truth that I follow. Soon you will come to know who will be victorious in the world and inherit the earth, and who will receive the home of the Afterlife. The idolaters will not succeed, neither in this world nor the Afterlife. Their end result will be loss even though they may have some enjoyment in the world.

<p>Commenting on this verse, Tafsir authority, Ibn Kathir pointed out that the exact words of the text here are: مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ‌ (for whom is the ultimate abode) and not: عَاقِبَةُ الدَّارِاَلآخِرَۃِ‌ (the ultimate abode of Akhirah), that is, the suffix of 'Akhirah or Hereafter is not there. This tells us that, much earlier than the abode of Akhirah, the ultimate success falls to the lot of the righteous servants of Allah alone even within the present abode of the world. This stands proved from the life and times of the Holy Prophet ﷺ and his blessed Companions ؓ . Not much time passed when all wielders of power and authority found themselves disgraced before them. Their countries were conquered at their hands. Within the period of prophethood, the whole Arabia came under his authority which soon extended to Yaman, Bahrain and the borders of Syria. Then, it was at the hands of his Khulafa' and the Sahabah that a major part of the known world of the time came under their aegis. Fullfilled stood the promise of Allah Ta` a1a: كَتَبَ اللَّـهُ لَأَغْلِبَنَّ أَنَا وَرُ‌سُلِي (Allah has written: I shall overcome, I, and My Messengers - 58:21). And again, it was said in another verse: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ ﴿51﴾ that is, ` We shall help Our Messengers, and those who have believed, in the present world, and on the Day of Qiyamah, when witnesses will stand to record their testimony on the reckoning of deeds - 40:51.'</p>

Commenting on this verse, Tafsir authority, Ibn Kathir pointed out that the exact words of the text here are: مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ‌ (for whom is the ultimate abode) and not: عَاقِبَةُ الدَّارِاَلآخِرَۃِ‌ (the ultimate abode of Akhirah), that is, the suffix of 'Akhirah or Hereafter is not there. This tells us that, much earlier than the abode of Akhirah, the ultimate success falls to the lot of the righteous servants of Allah alone even within the present abode of the world. This stands proved from the life and times of the Holy Prophet ﷺ and his blessed Companions ؓ . Not much time passed when all wielders of power and authority found themselves disgraced before them. Their countries were conquered at their hands. Within the period of prophethood, the whole Arabia came under his authority which soon extended to Yaman, Bahrain and the borders of Syria. Then, it was at the hands of his Khulafa' and the Sahabah that a major part of the known world of the time came under their aegis. Fullfilled stood the promise of Allah Ta` a1a: كَتَبَ اللَّـهُ لَأَغْلِبَنَّ أَنَا وَرُ‌سُلِي (Allah has written: I shall overcome, I, and My Messengers - 58:21). And again, it was said in another verse: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ ﴿51﴾ that is, ` We shall help Our Messengers, and those who have believed, in the present world, and on the Day of Qiyamah, when witnesses will stand to record their testimony on the reckoning of deeds - 40:51.'

They allocate a share from God's own created fields and cattle to God, and they say: "This is God's" -- or so they think -- "and that, of the compeers of God," so that what belongs to the compeers does not reach God, but that which is God's may reach the compeers (set up by them). How bad is the judgement that they make!

And among the crops and animals that Allah has created, they assigned (only) a portion to Him and therefore said “This is for Allah” – in their opinion – “and this is for our partners (false deities)”; so the portion for their partners does not reach Allah; and the portion for Allah reaches their partners; what an evil judgement they impose!

They appoint to God, of the tillage and cattle that He multiplied, a portion, saying, 'This is for God' -- so they assert -- 'and this is for our associates.' So what is for their associates reaches not God; and what is for God reaches their associates. Evil is their judgment!

AND OUT OF whatever He has created of the fruits of the field and the cattle, they assign unto God a portion, saying, "This belongs to God"-or so they [falsely] claim - "and this is for those beings who, we are convinced, have a share in God's divinity." But that which is assigned to the beings associated in their minds with God does not bring [them] closer to God - whereas that which is assigned to God brings [them but] closer to those beings to whom they ascribe a share in His divinity. Bad, indeed, is their judgment!

And they'll appoint for Allah, of the tilth and cattle He hath produced, a portion, they say according to their fancy: this is for Allah, and: this for our associate-gods. Then, that which is for their associate-gods reacheth not Allah, while that which is for Allah reacheth their associate-gods; vile is the way they judge!

And they assign to Allah a share of the tilth and cattle which He has created, and they say: "This is for Allah according to their pretending, and this is for our (Allah's so-called) partners." But the share of their (Allah's so-called) "partners" reaches not Allah, while the share of Allah reaches their (Allah's so-called) "partners"! Evil is the way they judge!

And they set aside for God a share of the crops and the livestock He created, and they say, “This is for God,” according to their claim, “and this is for our idols.” But the share of their idols does not reach God, yet the share of God reaches their idols. Evil is their judgment.

They assign to Allah a portion out of the produce and cattle that He has created, saying out of their fancy: 'This is for Allah' - so they deem -'and this is for the associates (of Allah) whom we have contrived.' Then, the portion assigned to the beings whom they have set up as associates (of Allah) does not reach Allah, but the portion assigned to Allah reaches the beings they set up as associates (of Allah)! Indeed evil is what they decide!

And they assign to Allah a share of the tilth and cattle which He has created, and they say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"! Evil is the way they judge!

They assign unto Allah, of the crops and cattle which He created, a portion, and they say: "This is Allah's" - in their make-believe - "and this is for (His) partners in regard to us." Thus that which (they assign) unto His partners in them reacheth not Allah and that which (they assign) unto Allah goeth to their (so-called) partners. Evil is their ordinance.

They dedicate a portion to Allah out of what He has created of the crops and cattle, and say, ‘This is for Allah,’ so do they maintain, ‘and this is for our partners.’ But what is for their partners does not reach Allah, and what is for Allah reaches their partners. Evil is the judgement that they make.

They set aside for Allah a share of what He has created of tilth and cattle saying: 'This is for Allah so they claim and this for our associates (gods)' The share of their associates never reaches Allah, but the share of Allah reaches their associates. How evil they judge!

And the polytheists assign to Allah from that which He created of crops and livestock a share and say, "This is for Allah," by their claim, "and this is for our partners [associated with Him]." But what is for their "partners" does not reach Allah, while what is for Allah - this reaches their "partners." Evil is that which they rule.

They set aside a share of the left-overs of their farming produce and cattle saying, "This is for God and that is for the idols." God does not receive the share of the idols but the share of God is given totally to the idols. How terrible is their decision!

And they set apart a portion for Allah out of what He has created of tilth and cattle, and say: This is for Allah-- so they assert-- and this for our associates; then what is for their associates, it reaches not to Allah, and whatever is (set apart) for Allah, it reaches to their associates; evil is that which they judge.

WajaAAaloo lill<u>a</u>hi mimm<u>a</u> <u>th</u>araa mina al<u>h</u>arthi wa<b>a</b>lanAA<u>a</u>mi na<u>s</u>eeban faq<u>a</u>loo h<u>atha</u> lill<u>a</u>hi bizaAAmihim wah<u>atha</u> lishurak<u>a</u>in<u>a</u> fam<u>a</u> k<u>a</u>na lishurak<u>a</u>ihim fal<u>a</u> ya<u>s</u>ilu il<u>a</u> All<u>a</u>hi wam<u>a</u> k<u>a</u>na lill<u>a</u>hi fahuwa ya<u>s</u>ilu il<u>a</u> shurak<u>a</u>ihim s<u>a</u>a m<u>a</u> ya<u>h</u>kumoon<b>a</b>

They set aside for God a share in what He has produced, such as crops and livestock, and they say, "This is for God," so they claim!, and "this is for our associate-gods?" Their associate-gods' share does not reach God, whereas God's share reaches their associate-gods. How ill they judge!

Out of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for Allah, and this" - for our "partners"! but the share of their" partners "reacheth not Allah, whilst the share of Allah reacheth their "partners"! evil (and unjust) is their assignment!

6

وَجَعَلُوا۟ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلْحَرْثِ وَٱلْأَنْعَٰمِ نَصِيبًا فَقَالُوا۟ هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلَا يَصِلُ إِلَى ٱللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ

The idolaters made innovations and false claims in their religion concerning Allah by assigning to Him a share of the crops and livestock that He created, and giving a share of what He created to their idols. Yet the share they gave to their partners does not reach the avenues that Allah requires them to be spent in, such as on the poor and destitute. But what they gave to Allah reaches the idols and is spent on them. How evil is their judgement and distribution!

The idolaters made innovations and false claims in their religion concerning Allah by assigning to Him a share of the crops and livestock that He created, and giving a share of what He created to their idols. Yet the share they gave to their partners does not reach the avenues that Allah requires them to be spent in, such as on the poor and destitute. But what they gave to Allah reaches the idols and is spent on them. How evil is their judgement and distribution!

<p>In the fourth verse (136), the disbelievers of Arabia have been admonished for a particular error in their behaviour. The custom was that they would take out from the produce of their lands and from the income of their businesses a portion for Allah and a portion for their idols. The portion taken out for Allah they would spend on the poor and the needy while the portion taken out in the name of their idols they would spend on the priests and keepers of the temple of idols.</p><p>To begin with, enough was their injustice in that everything was created by Allah Ta` ala, and the produce which came from them was bestowed by Him, yet they went ahead and made idols to share in what was given by Him. On top of this, they would add insult to injury when, should there be a drop in produce, they would apply this shortfall against the portion they meant for Allah saying that Allah was Independent and did not need their things. Thus, they would exact the portion of their idols in full, as well as that of their own. On some occasion, if it so happened that something from the portion taken out for the idols, or from that of their own, went into the portion reserved for Allah, they would pick it up and take it out of there to keep their accounting straight! And if came the occasion when things were the reverse of it, that is, if anything belonging to the portion of Allah was thrown in their own portion, or in the portion of their idols, it was left where it was saying that Allah is need-free, therefore, any shortage in His share will not make any difference! The Holy Qur'an, taking notice of this crooked conduct of theirs, has said: سَاءَ مَا يَحْكُمُونَ (Evil is what they judge -136). It means that their judgment is evil and crude because they are not realizing that it is Allah who created them and created everything that appears to belong to them, yet they go about equating others with Him, and to top it all, they find excuses to shift elsewhere what, according to their own intention, was supposed to belong to Allah.</p><p>The Admonition for Disbelievers - A Lesson for Muslims</p><p>This is an admonition directed against the waywardness of the disbelievers of Arabia. However, by implication, it holds a sharp lesson for Muslims as well - Muslims who devote their full potential, their life given by Allah, their body and mind, into different sections. They would reserve part of their years and time in life for Allah and His worship - though the right of Allah demanded that all time frames of their living years should have been reserved to obey and worship Him alone. May be, they could have taken out some time for themselves too to take care of human compulsions - and even then, the truth is that the right of Allah that we be grateful to Him would have still remained unfulfilled! But, here we are, in our time and in our places, doing unbelievable things. If, in the twenty four hours of a day and night of our lives, we do get around to fix some time to be devoted to remember Allah and engage ourselves in what we know as His essential ` Ibadah, then strange things start happening. There comes an urgent need, a call or an appointment or something like that, and we be-come pragmatic all of a sudden. The function, the business, the need comes first. No postponement is made in what is pragmatic or personal. The urgency of work stays. The inevitability of rest time stays. The axe falls on nothing but the time which had been fixed for devotion to Allah through prayers and recitation of the Qur'an. This happens most of the time - emergency, urgency, sickness or any other call - what is the first casualty in this rush is nothing but the time that we had ear-marked for our Dhikr and ` Ibadah. We just cannot say how wrong, how ungrateful and how right-compromising this attitude is. May Allah Ta` ala keep us and all Muslims protected from it.</p>

In the fourth verse (136), the disbelievers of Arabia have been admonished for a particular error in their behaviour. The custom was that they would take out from the produce of their lands and from the income of their businesses a portion for Allah and a portion for their idols. The portion taken out for Allah they would spend on the poor and the needy while the portion taken out in the name of their idols they would spend on the priests and keepers of the temple of idols.To begin with, enough was their injustice in that everything was created by Allah Ta` ala, and the produce which came from them was bestowed by Him, yet they went ahead and made idols to share in what was given by Him. On top of this, they would add insult to injury when, should there be a drop in produce, they would apply this shortfall against the portion they meant for Allah saying that Allah was Independent and did not need their things. Thus, they would exact the portion of their idols in full, as well as that of their own. On some occasion, if it so happened that something from the portion taken out for the idols, or from that of their own, went into the portion reserved for Allah, they would pick it up and take it out of there to keep their accounting straight! And if came the occasion when things were the reverse of it, that is, if anything belonging to the portion of Allah was thrown in their own portion, or in the portion of their idols, it was left where it was saying that Allah is need-free, therefore, any shortage in His share will not make any difference! The Holy Qur'an, taking notice of this crooked conduct of theirs, has said: سَاءَ مَا يَحْكُمُونَ (Evil is what they judge -136). It means that their judgment is evil and crude because they are not realizing that it is Allah who created them and created everything that appears to belong to them, yet they go about equating others with Him, and to top it all, they find excuses to shift elsewhere what, according to their own intention, was supposed to belong to Allah.The Admonition for Disbelievers - A Lesson for MuslimsThis is an admonition directed against the waywardness of the disbelievers of Arabia. However, by implication, it holds a sharp lesson for Muslims as well - Muslims who devote their full potential, their life given by Allah, their body and mind, into different sections. They would reserve part of their years and time in life for Allah and His worship - though the right of Allah demanded that all time frames of their living years should have been reserved to obey and worship Him alone. May be, they could have taken out some time for themselves too to take care of human compulsions - and even then, the truth is that the right of Allah that we be grateful to Him would have still remained unfulfilled! But, here we are, in our time and in our places, doing unbelievable things. If, in the twenty four hours of a day and night of our lives, we do get around to fix some time to be devoted to remember Allah and engage ourselves in what we know as His essential ` Ibadah, then strange things start happening. There comes an urgent need, a call or an appointment or something like that, and we be-come pragmatic all of a sudden. The function, the business, the need comes first. No postponement is made in what is pragmatic or personal. The urgency of work stays. The inevitability of rest time stays. The axe falls on nothing but the time which had been fixed for devotion to Allah through prayers and recitation of the Qur'an. This happens most of the time - emergency, urgency, sickness or any other call - what is the first casualty in this rush is nothing but the time that we had ear-marked for our Dhikr and ` Ibadah. We just cannot say how wrong, how ungrateful and how right-compromising this attitude is. May Allah Ta` ala keep us and all Muslims protected from it.

<h2 class="title">Some Acts of Shirk</h2><p>Allah chastises and criticizes the idolators who invented innovations, Kufr and Shirk, and called on partners and rivals with Allah among His creation, although He created every thing, all praise is due to Him. This is why Allah said, </p><div class="text_uthmani arabic">وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ</div><p>(And they assign to Allah from that which He has created,) </p><div class="text_uthmani arabic">مِنَ الْحَرْثِ</div><p>(of the tilth) meaning, fruits and produce, </p><div class="text_uthmani arabic">وَالاٌّنْعَامِ نَصِيباً</div><p>(and of the cattle a share) meaning a part and a section. </p><div class="text_uthmani arabic">فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا</div><p>(and they say: "This is for Allah," according to their claim, "and this is for our partners.") Allah said next, </p><div class="text_uthmani arabic">فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ</div><p>(But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"!) `Ali bin Abi Talhah and Al-`Awfi narrated that Ibn `Abbas said; "When they, the enemies of Allah, would cultivate the land or collect produce, they would assign a part of it to Allah and another part to the idol. They would keep the share for the idol, whether land, produce or anything else, and preserve its division to such an extent that they would collect anything that accidentally falls from the share they assigned to Allah and add it to the share of the idol. If the water that they assigned for the idol irrigated something (a section of land, for instance) that they assigned for Allah, they would add whatever this water irrigated to the idol's share! If the land or produce that they assigned for Allah was accidentally mixed with the share that they assigned for the idol, they would say that the idol is poor. Therefore, they would add it to the share they assigned for the idol and would not return it to the share they assigned for Allah. If the water that they assigned for Allah irrigated what they assigned for the idol they would leave it (the produce) for the idol. They also made some of their other property sacred, like the Bahirah, Sa'ibah, Wasilah and Ham, assigning them to the idols, claiming that they do so as way of seeking a means of approach to Allah. Allah said, </p><div class="text_uthmani arabic">وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً</div><p>(And they assign to Allah a share of the tilth and cattle which He has created...)." Similar was said by Mujahid, Qatadah, As-Suddi and others. `Abdur-Rahman bin Zayd bin Aslam commented; "Every type of slaughter that they would assign for Allah, would never be eaten unless they mentioned the names of their idols when slaughtering it. Yet for what they sacrificed in the names of the idols, they would not mention Allah's Name when slaughtering it." He then recited the Ayah (6:136) until he reached, </p><div class="text_uthmani arabic">سَآءَ مَا يَحْكُمُونَ</div><p>(Evil is the way they judge!) This Ayah means, evil is that which they determined, for they committed error in the division. Certainly, Allah is the Lord, Owner and Creator of all things and His is the dominion. All things are His property and under His supreme control, will and decree. There is no deity worthy of worship, or Lord, except Him. And even when the polytheists made this evil division, they did not preserve it, but cheated in it. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَيَجْعَلُونَ لِلَّهِ الْبَنَـتِ سُبْحَانَهُ وَلَهُمْ مَّا يَشْتَهُونَ </div><p>(And they assign daughters unto Allah -- glory be to Him -- and unto themselves what they desire.) 16:57, and </p><div class="text_uthmani arabic">وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ </div><p>(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) 43:15, and, </p><div class="text_uthmani arabic">أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى </div><p>(Is it for you the males and for Him the females That indeed is a division most unfair!) 53:21-22. </p>

Some Acts of ShirkAllah chastises and criticizes the idolators who invented innovations, Kufr and Shirk, and called on partners and rivals with Allah among His creation, although He created every thing, all praise is due to Him. This is why Allah said, وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ(And they assign to Allah from that which He has created,) مِنَ الْحَرْثِ(of the tilth) meaning, fruits and produce, وَالاٌّنْعَامِ نَصِيباً(and of the cattle a share) meaning a part and a section. فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا(and they say: "This is for Allah," according to their claim, "and this is for our partners.") Allah said next, فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ(But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"!) `Ali bin Abi Talhah and Al-`Awfi narrated that Ibn `Abbas said; "When they, the enemies of Allah, would cultivate the land or collect produce, they would assign a part of it to Allah and another part to the idol. They would keep the share for the idol, whether land, produce or anything else, and preserve its division to such an extent that they would collect anything that accidentally falls from the share they assigned to Allah and add it to the share of the idol. If the water that they assigned for the idol irrigated something (a section of land, for instance) that they assigned for Allah, they would add whatever this water irrigated to the idol's share! If the land or produce that they assigned for Allah was accidentally mixed with the share that they assigned for the idol, they would say that the idol is poor. Therefore, they would add it to the share they assigned for the idol and would not return it to the share they assigned for Allah. If the water that they assigned for Allah irrigated what they assigned for the idol they would leave it (the produce) for the idol. They also made some of their other property sacred, like the Bahirah, Sa'ibah, Wasilah and Ham, assigning them to the idols, claiming that they do so as way of seeking a means of approach to Allah. Allah said, وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً(And they assign to Allah a share of the tilth and cattle which He has created...)." Similar was said by Mujahid, Qatadah, As-Suddi and others. `Abdur-Rahman bin Zayd bin Aslam commented; "Every type of slaughter that they would assign for Allah, would never be eaten unless they mentioned the names of their idols when slaughtering it. Yet for what they sacrificed in the names of the idols, they would not mention Allah's Name when slaughtering it." He then recited the Ayah (6:136) until he reached, سَآءَ مَا يَحْكُمُونَ(Evil is the way they judge!) This Ayah means, evil is that which they determined, for they committed error in the division. Certainly, Allah is the Lord, Owner and Creator of all things and His is the dominion. All things are His property and under His supreme control, will and decree. There is no deity worthy of worship, or Lord, except Him. And even when the polytheists made this evil division, they did not preserve it, but cheated in it. Allah said in other Ayat, وَيَجْعَلُونَ لِلَّهِ الْبَنَـتِ سُبْحَانَهُ وَلَهُمْ مَّا يَشْتَهُونَ (And they assign daughters unto Allah -- glory be to Him -- and unto themselves what they desire.) 16:57, and وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ (Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) 43:15, and, أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى (Is it for you the males and for Him the females That indeed is a division most unfair!) 53:21-22.

In the same way have their companions shown many unbelievers the killing of their children as desirable in order to ruin them and falsify their faith. If God had so willed they would never have done so. Leave them to their falsehoods.

And similarly, their partners (the devils) have made the killing of their children seem righteous in the sight of many of the polytheists, in order to ruin them and make their religion blurred to them; and if Allah willed they would not do so, therefore leave them alone with their fabrications.

Thus those associates of theirs have decked out fair to many idolaters to slay their children, to destroy them, and to confuse their religion for them. Had God willed, they would not have done so; so leave them to their forging.

And, likewise, their belief in beings or powers that are supposed to have a share in God's divinity makes [even] the slaying of their children seem goodly to many of those who ascribe divinity to aught beside God, thus bringing them to ruin and confusing them in their faith. Yet, unless God had so willed, they would not be doing all this: stand, therefore, aloof from them and all their false imagery!

And even so their associate-gods have made fair seeming unto many of the associaters the slaying of their offspring, so that they may cause them to perish and that they may confound unto them their religion. And had Allah so willed, they would not have done it. Wherefore let thou alone them and that which they fabricate.

And so to many of the Mushrikun (polytheists - see V. 2:105) their (Allah's so-called) "partners" have made fair-seeming the killing of their children, in order to lead them to their own destruction and cause confusion in their religion. And if Allah had willed they would not have done so. So leave them alone with their fabrications.

Likewise, their idols entice many idolaters to kill their children, in order to lead them to their ruin, and confuse them in their religion. Had God willed, they would not have done it; so leave them to their fraud.

And, likewise, the beings supposed to have a share in Allah's divinity have made the slaying of their offspring seem lawful to many of those who associate others with Allah in His divinity so that they may ruin them and confound them regarding their faith. If Allah had so willed, they would not have done that. Leave them alone to persist in their fabrication.

And so to many of the idolators, their "partners" have made fair seeming the killing of their children, in order to lead them to their own destruction and cause confusion in their religion. And if Allah had willed, they would not have done so. So leave them alone with their fabrications.

Thus have their (so-called) partners (of Allah) made the killing of their children to seem fair unto many of the idolaters, that they may ruin them and make their faith obscure for them. Had Allah willed (it otherwise), they had not done so. So leave them alone with their devices.

That is how to most of the polytheists the slaying of their children is presented as decorous by those whom they ascribe as partners [to Allah], that they may ruin them and confound their religion for them. Had Allah wished, they would not have done it. So leave them with what they fabricate.

As such their associates made it attractive to the idolaters to kill their children so that they ruin them and confuse them about their religion. But had Allah willed, they would not have done so. Therefore, leave them to their false inventions.

And likewise, to many of the polytheists their partners have made [to seem] pleasing the killing of their children in order to bring about their destruction and to cover them with confusion in their religion. And if Allah had willed, they would not have done so. So leave them and that which they invent.

To many of the pagans, the murder of their children was made to seem attractive by the idols. This led them (the pagans) to confusion in their religion and to face their own destruction. Had God wanted, they would not have murdered their children. Keep away from them and their evil gains.

And thus their associates have made fair seeming to most of the polytheists the killing of their children, that they may cause them to perish and obscure for them their religion; and if Allah had pleased, they would not have done it, therefore leave them and that which they forge.

Waka<u>tha</u>lika zayyana likatheerin mina almushrikeena qatla awl<u>a</u>dihim shurak<u>a</u>ohum liyurdoohum waliyalbisoo AAalayhim deenahum walaw sh<u>a</u>a All<u>a</u>hu m<u>a</u> faAAaloohu fa<u>th</u>arhum wam<u>a</u> yaftaroon<b>a</b>

And in like manner, their associate gods have made killing their children seem fair to many pagans, so that they may ruin them and cause confusion in their religion. Had God pleased, they would not have done so; so leave them to their false inventions.

Even so, in the eyes of most of the pagans, their "partners" made alluring the slaughter of their children, in order to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions.

6

وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ ٱلْمُشْرِكِينَ قَتْلَ أَوْلَٰدِهِمْ شُرَكَآؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا۟ عَلَيْهِمْ دِينَهُمْ وَلَوْ شَآءَ ٱللَّهُ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ

Just as Satan made this unfair judgement fair seeming to the idolaters, the devils –who were their partners and associates – made it seem good to them that they should kill their children out of the fear of poverty. The devils inspired them with this in order to destroy them by their committing the act of murder, which Allah had made unlawful, and to make their religion confusing for them such that they did not know anymore what Allah had commanded or prohibited for them. If Allah had willed for them not to do this, they would not have done so. However, He willed it out of His wisdom. So leave, O Messenger, these idolaters and their fabrications about Allah, because that will not harm you, and entrust their matter to Allah.

Just as Satan made this unfair judgement fair seeming to the idolaters, the devils –who were their partners and associates – made it seem good to them that they should kill their children out of the fear of poverty. The devils inspired them with this in order to destroy them by their committing the act of murder, which Allah had made unlawful, and to make their religion confusing for them such that they did not know anymore what Allah had commanded or prohibited for them. If Allah had willed for them not to do this, they would not have done so. However, He willed it out of His wisdom. So leave, O Messenger, these idolaters and their fabrications about Allah, because that will not harm you, and entrust their matter to Allah.

<p>Linkage of Verses</p><p>Described in the previous verses were false beliefs of the mushriks of Arabia while the present verses recount their practical errors and ignorant customs. The customs of Jahiliyyah mentioned in these verses are: (1) They took out a portion in the name of Allah from grains and fruits, and some in the name of idols and Jinns. Then, if by chance, some part of what belonged to the portion of Allah got mixed up with the portion reserved for idols, they would let it stay mixed as it was. When the position was the reverse of it, they would take it out and make the portion set for idols even. The excuse was that Allah is need-free. A cut in His share does not harm Him while the partners need it - so, their share should not be decreased. This evil custom was mentioned earlier in verse 136.</p><p>(2) The second custom was that they would release animals they called Bahirah and Sa'ibah in the name of idols and said that they were doing it for the pleasure of Allah. Here too, the portion allotted to idols was that the act of worship was intended for them - and the portion allotted to Allah was that they aimed to please Allah.</p><p>(3) The third custom was that of killing their female children.</p><p>(4) The fourth custom was that they would endow some tillage in the name of idols saying that only men could use its produce. Giving or not giving a share from it to women depended on their will. Women had no right to demand.</p><p>(5) They would do the same thing with cattle when they would restrict their use for men only.</p><p>(6) They considered the quadruped animals they released in the name of idols as unlawful for purposes of riding or carrying loads.</p><p>(7) There were quadruped animals they would specify. Using them at any time, they would not pronounce the name of Allah, neither when milking, nor when riding and nor when slaughtering.</p><p>(8) The eighth custom was that they would release animals in the name of idols, naming them as Bahirah or Sa'ibah. When, at the time</p><p>of slaughter, the calf came out alive, they would slaughter it as well - but, would take it as lawful for men only; for women, they took it to be unlawful - and if the calf was born still, it was supposed to be lawful for everyone.</p><p>(9) Even milk from some animals was considered lawful for men and unlawful for women.</p><p>(10) They took reverence for four kinds of animals: Bahirah, Sa'ibah, Wasilah and Hami, as an act of worship.</p><p>[ All these narrations appear in Ad-Durr Al-Manthur and Ruh al-Mani from Sayyidna Ibn ` Abbas, Mujahid, Ibn Zayd and As-Suddiy with exegetic deductions of Ibn al-Mundhir, Ibn Abi Hatim, Ibn Abi Ash-Shaybah and Ibn Humayd) [ As in Bayn al-Qur'an of Maulana Thanavi ]</p>

Linkage of VersesDescribed in the previous verses were false beliefs of the mushriks of Arabia while the present verses recount their practical errors and ignorant customs. The customs of Jahiliyyah mentioned in these verses are: (1) They took out a portion in the name of Allah from grains and fruits, and some in the name of idols and Jinns. Then, if by chance, some part of what belonged to the portion of Allah got mixed up with the portion reserved for idols, they would let it stay mixed as it was. When the position was the reverse of it, they would take it out and make the portion set for idols even. The excuse was that Allah is need-free. A cut in His share does not harm Him while the partners need it - so, their share should not be decreased. This evil custom was mentioned earlier in verse 136.(2) The second custom was that they would release animals they called Bahirah and Sa'ibah in the name of idols and said that they were doing it for the pleasure of Allah. Here too, the portion allotted to idols was that the act of worship was intended for them - and the portion allotted to Allah was that they aimed to please Allah.(3) The third custom was that of killing their female children.(4) The fourth custom was that they would endow some tillage in the name of idols saying that only men could use its produce. Giving or not giving a share from it to women depended on their will. Women had no right to demand.(5) They would do the same thing with cattle when they would restrict their use for men only.(6) They considered the quadruped animals they released in the name of idols as unlawful for purposes of riding or carrying loads.(7) There were quadruped animals they would specify. Using them at any time, they would not pronounce the name of Allah, neither when milking, nor when riding and nor when slaughtering.(8) The eighth custom was that they would release animals in the name of idols, naming them as Bahirah or Sa'ibah. When, at the timeof slaughter, the calf came out alive, they would slaughter it as well - but, would take it as lawful for men only; for women, they took it to be unlawful - and if the calf was born still, it was supposed to be lawful for everyone.(9) Even milk from some animals was considered lawful for men and unlawful for women.(10) They took reverence for four kinds of animals: Bahirah, Sa'ibah, Wasilah and Hami, as an act of worship.[ All these narrations appear in Ad-Durr Al-Manthur and Ruh al-Mani from Sayyidna Ibn ` Abbas, Mujahid, Ibn Zayd and As-Suddiy with exegetic deductions of Ibn al-Mundhir, Ibn Abi Hatim, Ibn Abi Ash-Shaybah and Ibn Humayd) [ As in Bayn al-Qur'an of Maulana Thanavi ]

<h2 class="title">Shaytan Lured the Idolators to Kill Their Children</h2><p>Allah says, just as the Shayatin lured the idolators to assign a share for Allah from what He created of agriculture and cattle - and a share for the idols, they also made it seem fair for them to kill their children, for fear of poverty, and burying their daughters alive, for fear of dishonor. `Ali bin Abi Talhah reported from Ibn `Abbas that he commented; </p><div class="text_uthmani arabic">وَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ أَوْلَـدِهِمْ شُرَكَآؤُهُمْ</div><p>(And so to many of the idolators, their "partners" have made fair seeming the killing of their children...) "They make killing their children attractive to them." Mujahid said, "Idolators' partners among the devils ordered them to bury their children for fear of poverty." As-Suddi said, "The devils commanded them to kill their daughters so that they, </p><div class="text_uthmani arabic">لِيُرْدُوهُمْ</div><p>(lead them to their own destruction), and to, </p><div class="text_uthmani arabic">وَلِيَلْبِسُواْ عَلَيْهِمْ دِينَهُمْ</div><p>(cause confusion in their religion.)" Allah said, </p><div class="text_uthmani arabic">وَلَوْ شَآءَ اللَّهُ مَا فَعَلُوهُ</div><p>(And if Allah had willed, they would not have done so.) meaning, all this occurred by Allah's leave, will and decree, but He dislikes these practices, and He has the perfect wisdom in every decree. He is never questioned about what He does, but they all will be questioned. </p><div class="text_uthmani arabic">فَذَرْهُمْ وَمَا يَفْتَرُونَ</div><p>(So leave them alone with their fabrications.) meaning, avoid and abandon them and what they do, for Allah will judge between you and them. </p>

Shaytan Lured the Idolators to Kill Their ChildrenAllah says, just as the Shayatin lured the idolators to assign a share for Allah from what He created of agriculture and cattle - and a share for the idols, they also made it seem fair for them to kill their children, for fear of poverty, and burying their daughters alive, for fear of dishonor. `Ali bin Abi Talhah reported from Ibn `Abbas that he commented; وَكَذَلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ أَوْلَـدِهِمْ شُرَكَآؤُهُمْ(And so to many of the idolators, their "partners" have made fair seeming the killing of their children...) "They make killing their children attractive to them." Mujahid said, "Idolators' partners among the devils ordered them to bury their children for fear of poverty." As-Suddi said, "The devils commanded them to kill their daughters so that they, لِيُرْدُوهُمْ(lead them to their own destruction), and to, وَلِيَلْبِسُواْ عَلَيْهِمْ دِينَهُمْ(cause confusion in their religion.)" Allah said, وَلَوْ شَآءَ اللَّهُ مَا فَعَلُوهُ(And if Allah had willed, they would not have done so.) meaning, all this occurred by Allah's leave, will and decree, but He dislikes these practices, and He has the perfect wisdom in every decree. He is never questioned about what He does, but they all will be questioned. فَذَرْهُمْ وَمَا يَفْتَرُونَ(So leave them alone with their fabrications.) meaning, avoid and abandon them and what they do, for Allah will judge between you and them.

They also say: "These cattle and these crops are consecrated. None may eat of them other than those we permit," -- so they assert. "And the use of these cattle is forbidden for carrying burden." They do not pronounce the name of God on certain animals, inventing lies against Him. He will punish them for what they fabricate.

And they said, “These cattle and crops are forbidden; only those whom we wish can eat them” – in their opinion – and some cattle are those which they have forbidden riding upon, and some cattle over which they do not mention the name of Allah while slaughtering – all this is fabricating lies against Allah; He will soon repay them for their fabrications.

They say, 'These are cattle and tillage sacrosanct; none shall eat them, but whom we will'-- so they assert -- 'and cattle whose backs have been forbidden, and cattle over which they mention not the Name of God.' All that they say, forging against God; He will assuredly recompense them for what they were forging.

And they say, "Such-and-such cattle and fruits of the field are sacred; none may eat thereof save those whom we will [to do so]" -so they [falsely] claim; and [they declare that] it is forbidden to burden the backs of certain kinds of cattle; and there are cattle over which they do not pronounce God's name - falsely attributing [the origin of these customs] to Him. [But] He will requite them for all their false imagery.

And they say according to their fancy: such cattle and tilth are taboo none shall eat thereof save whom we allow, and there are cattle whose backs are forbidden, and cattle over which they pronounce not the name of Allah: a fabrication against Him Anon He shall requite them for that which they were wont to fabricate.

And according to their pretending, they say that such and such cattle and crops are forbidden, and none should eat of them except those whom we allow. And (they say) there are cattle forbidden to be used for burden or any other work, and cattle on which (at slaughtering) the Name of Allah is not pronounced; lying against Him (Allah). He will recompense them for what they used to fabricate.

And they say, “These animals and crops are restricted; none may eat them except those we permit,” by their claims, and animals whose backs are forbidden, and animals over which they do not pronounce the name of God—fabricating lies against Him. He will repay them for what they used to invent.

They say: 'These animals and these crops are sacrosanct: none may eat of them save those whom we will' - imposing interdictions of their own contriving. And they declare that it is forbidden to burden the backs of certain cattle, and these are the cattle over which they do not pronounce the name of Allah. All these are false fabrications against Allah, and He will soon requite them for all that they fabricate.

And according to their claim, they say that such and such cattle and crops are Hijr (forbidden), and none should eat of them except those whom we allow. And (they say) there are cattle forbidden to be used for burden, and cattle on which (at slaughtering) the Name of Allah is not pronounced; lying against Him (Allah). He will recompense them for what they used to fabricate.

And they say: Such cattle and crops are forbidden. No-one is to eat of them save whom we will - in their make-believe - cattle whose backs are forbidden, cattle over which they mention not the name of Allah. (All that is) a lie against Him. He will repay them for that which they invent.

And they say, ‘These cattle and tillage are a taboo: none may eat them except whom we please,’ so they maintain, and there are cattle whose backs are forbidden and cattle over which they do not mention Allah’s Name, fabricating a lie against Him. Soon He will requite them for what they used to fabricate.

They say: 'These cattle, and these crops are forbidden. None can eat of them except those whom we permit' so they claim 'and cattle whose backs are forbidden, and others over which they do not pronounce the Name of Allah' As such fabricating lies against Him. He will recompense them for their invented lies.

And they say, "These animals and crops are forbidden; no one may eat from them except whom we will," by their claim. And there are those [camels] whose backs are forbidden [by them] and those upon which the name of Allah is not mentioned - [all of this] an invention of untruth about Him. He will punish them for what they were inventing.

They, (the pagans), have said that their cattle and farms are dedicated to private idols and that no one can consume (the produce) except those whom We wanted, in their opinion. They prohibited the riding of certain animals and they ate the flesh of certain animals slaughtered without a mention of the Name of God. Instead, they ascribed falsehood to Him. They will all be given an evil recompense for their sinful invention.

And they say: These are cattle and tilth prohibited, none shall eat them except such as We please-- so they assert-- and cattle whose backs are forbidden, and cattle on which they would not mention Allah's name-- forging a lie against Him; He shall requite them for what they forged.

Waq<u>a</u>loo h<u>ath</u>ihi anAA<u>a</u>mun wa<u>h</u>arthun <u>h</u>ijrun l<u>a</u> ya<u>t</u>AAamuh<u>a</u> ill<u>a</u> man nash<u>a</u>o bizaAAmihim waanAA<u>a</u>mun <u>h</u>urrimat <i><u>th</u></i>uhooruh<u>a</u> waanAA<u>a</u>mun l<u>a</u> ya<u>th</u>kuroona isma All<u>a</u>hi AAalayh<u>a</u> iftir<u>a</u>an AAalayhi sayajzeehim bim<u>a</u> k<u>a</u>noo yaftaroon<b>a</b>

They also say, "These animals and these crops are forbidden. None may eat them except those we permit." So they claim! There are some animals they exempt from labour and some over which they do not pronounce God's name, thus committing a sin against Him. He will requite them for the falsehoods they invent.

And they say that such and such cattle and crops are taboo, and none should eat of them except those whom - so they say - We wish; further, there are cattle forbidden to yoke or burden, and cattle on which, (at slaughter), the name of Allah is not pronounced; - inventions against Allah's name: soon will He requite them for their inventions.

6

وَقَالُوا۟ هَٰذِهِۦٓ أَنْعَٰمٌ وَحَرْثٌ حِجْرٌ لَّا يَطْعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعْمِهِمْ وَأَنْعَٰمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَٰمٌ لَّا يَذْكُرُونَ ٱسْمَ ٱللَّهِ عَلَيْهَا ٱفْتِرَآءً عَلَيْهِ سَيَجْزِيهِم بِمَا كَانُوا۟ يَفْتَرُونَ

The idolaters said that certain animals and crops were banned, and only those whom they wish may eat of them, such as those who worship the idols and others, according to their claim and fabrication. They also said that the backs of certain animals were forbidden and that no one could ride or carry a load on those animals. Then they claimed that the name of Allah must not be mentioned over certain animals at the time of slaughter and the names of idols must be taken instead. They falsely attributed all of this to Allah. Allah will repay them with His punishment because of what they made up about Him.

The idolaters said that certain animals and crops were banned, and only those whom they wish may eat of them, such as those who worship the idols and others, according to their claim and fabrication. They also said that the backs of certain animals were forbidden and that no one could ride or carry a load on those animals. Then they claimed that the name of Allah must not be mentioned over certain animals at the time of slaughter and the names of idols must be taken instead. They falsely attributed all of this to Allah. Allah will repay them with His punishment because of what they made up about Him.

<h2 class="title">The Idolators Forbade Certain Types of Cattle</h2><p>`Ali bin Abi Talhah reported that Ibn `Abbas said, "Hijr refers to what they forbade, such as the Wasilah, and the like." Similar was said by Mujahid, Ad-Dahhak, As-Suddi, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others. Qatadah commented on, </p><div class="text_uthmani arabic">وَقَالُواْ هَـذِهِ أَنْعَـمٌ وَحَرْثٌ حِجْرٌ</div><p>(They say that such and such cattle and crops are Hijr,) "It is a prohibition that the Shayatin appointed for their wealth, and a type of exaggeration and extremism that did not come from Allah." `Abdur-Rahman Ibn Zayd bin Aslam said that, d </p><div class="text_uthmani arabic">حِجْرٍ</div><p>(Hijr,) refers to what the idolators designated for their deities. As-Suddi said that the Ayah, </p><div class="text_uthmani arabic">لاَّ يَطْعَمُهَآ إِلاَّ مَن نَّشَآءُ بِزَعْمِهِمْ</div><p>(And none should eat of them except those whom we allow, they claimed...) means, "They said, only those whom we choose can eat of them., and the rest are prohibited from eating them." Similar to this honorable Ayah, Allah said, </p><div class="text_uthmani arabic">قُلْ أَرَأَيْتُمْ مَّآ أَنزَلَ اللَّهُ لَكُمْ مِّن رِّزْقٍ فَجَعَلْتُمْ مِّنْهُ حَرَامًا وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ </div><p>(Say: "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say: "Has Allah permitted you (to do so), or do you invent a lie against Allah") 10:59, and, </p><div class="text_uthmani arabic">مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ </div><p>(Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham. But those who disbelieve invent lies against Allah, and most of them have no understanding.) 5:103 As-Suddi said that cattle forbidden to be used for burden were the Bahirah, Sa'ibah, Wasilah and Ham, as well as cattle for which the idolators did not mention Allah's Name when slaughtering them nor when they were born. Abu Bakr bin `Ayyash said that `Asim bin Abi An-Najud said, "Abu Wa'il said to me, `Do you know the meaning of the Ayah, </p><div class="text_uthmani arabic">وَأَنْعَـمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَـمٌ لاَّ يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا</div><p>(And (they say) there are cattle forbidden to be used for burden, and cattle on which the Name of Allah is not pronounced.) I said, `No.' He said, `It is the Bahirah, which they would not use to for Hajj (either by riding it or carrying things on it)."' Mujahid also said that they were some of the camels belonging to idolators on which Allah's Name was not mentioned when riding, milking, carrying things, copulation or any other action. </p><div class="text_uthmani arabic">افْتِرَآءً عَلَيْهِ</div><p>(lying against Him.) against Allah. The idolators indeed lied when they attributed this evil to Allah's religion and Law; He did not allow them to do that nor did He approve of it, </p><div class="text_uthmani arabic">سَيَجْزِيهِم بِمَا كَانُواْ يَفْتَرُونَ</div><p>(He will recompense them for what they used to fabricate.) against Him, and falsely attribute to Him. </p>

The Idolators Forbade Certain Types of Cattle`Ali bin Abi Talhah reported that Ibn `Abbas said, "Hijr refers to what they forbade, such as the Wasilah, and the like." Similar was said by Mujahid, Ad-Dahhak, As-Suddi, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others. Qatadah commented on, وَقَالُواْ هَـذِهِ أَنْعَـمٌ وَحَرْثٌ حِجْرٌ(They say that such and such cattle and crops are Hijr,) "It is a prohibition that the Shayatin appointed for their wealth, and a type of exaggeration and extremism that did not come from Allah." `Abdur-Rahman Ibn Zayd bin Aslam said that, d حِجْرٍ(Hijr,) refers to what the idolators designated for their deities. As-Suddi said that the Ayah, لاَّ يَطْعَمُهَآ إِلاَّ مَن نَّشَآءُ بِزَعْمِهِمْ(And none should eat of them except those whom we allow, they claimed...) means, "They said, only those whom we choose can eat of them., and the rest are prohibited from eating them." Similar to this honorable Ayah, Allah said, قُلْ أَرَأَيْتُمْ مَّآ أَنزَلَ اللَّهُ لَكُمْ مِّن رِّزْقٍ فَجَعَلْتُمْ مِّنْهُ حَرَامًا وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ (Say: "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say: "Has Allah permitted you (to do so), or do you invent a lie against Allah") 10:59, and, مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ (Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham. But those who disbelieve invent lies against Allah, and most of them have no understanding.) 5:103 As-Suddi said that cattle forbidden to be used for burden were the Bahirah, Sa'ibah, Wasilah and Ham, as well as cattle for which the idolators did not mention Allah's Name when slaughtering them nor when they were born. Abu Bakr bin `Ayyash said that `Asim bin Abi An-Najud said, "Abu Wa'il said to me, `Do you know the meaning of the Ayah, وَأَنْعَـمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَـمٌ لاَّ يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا(And (they say) there are cattle forbidden to be used for burden, and cattle on which the Name of Allah is not pronounced.) I said, `No.' He said, `It is the Bahirah, which they would not use to for Hajj (either by riding it or carrying things on it)."' Mujahid also said that they were some of the camels belonging to idolators on which Allah's Name was not mentioned when riding, milking, carrying things, copulation or any other action. افْتِرَآءً عَلَيْهِ(lying against Him.) against Allah. The idolators indeed lied when they attributed this evil to Allah's religion and Law; He did not allow them to do that nor did He approve of it, سَيَجْزِيهِم بِمَا كَانُواْ يَفْتَرُونَ(He will recompense them for what they used to fabricate.) against Him, and falsely attribute to Him.

And they say: "Whatever is in the wombs of these cattle is only meant for men and forbidden our women; but in case it should be still-born both could eat it." God will punish them for what they assert. He is all-wise and all-knowing.

And they said, “The animals in the bellies of such cattle are purely for our males and forbidden to our women; and if the animal is stillborn, they all have a share of it”; soon Allah will repay them for their utterances; indeed He is Wise, All Knowing.

And they say, 'What is within the bellies of these cattle is reserved for our males and forbidden to our spouses; but if it be dead, then they all shall be partners in it.' He will assuredly recompense them for their describing; surely He is All-wise, All-knowing.

And they say, "All that is in the wombs of such-and-such cattle is reserved for our males and forbidden to our women; but if it be stillborn, then both may have their share thereof." [God] will requite them for all that they [falsely] attribute [to Him]: behold, He is wise, all-knowing.

And they say: whatsoever is in the bellies of such cattle is for our males alone and is forbidden unto our wives, and if it be born dead, then they all are partakers thereof. Anon He shall requite them for their attribution verily He is Wise, Knowing.

And they say: "What is in the bellies of such and such cattle (milk or foetus) is for our males alone, and forbidden to our females (girls and women), but if it is born dead, then all have shares therein." He will punish them for their attribution (of such false orders to Allah). Verily, He is All-Wise, All-Knower. (Tafsir At-Tabari, Vol. 8, Page 49).

And they say, “What lies in the wombs of these animals is exclusively for our males, and prohibited to our wives.” But if it is stillborn, they can share in it. He will surely punish them for their allegations. He is Wise and Knowing.

And they say: 'What is within the bellies of such-and-such cattle is exclusively for our males and is forbidden to our females; but if it be born dead, they all may share in it.' He will soon requite them for all that they (falsely) attribute to Allah. He is All-Wise, All-Knowing.

And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females, but if it is born dead, then all have shares therein." He will punish them for their attribution (of such false orders to Allah). Verily, He is All-Wise, All-Knower.

And they say: That which is in the bellies of such cattle is reserved for our males and is forbidden to our wives; but if it be born dead, then they (all) may be partakers thereof. He will reward them for their attribution (of such ordinances unto Him). Lo, He is Wise, Aware.

And they say, ‘That which is in the bellies of these cattle is exclusively for our males and forbidden to our wives. But if it be still-born, they will all share it.’ Soon He will requite them for their allegations. Indeed, He is all-wise, all-knowing.

They also say: 'What is in the bellies (wombs) of these cattle is reserved for our males but not for our wives' But if it is stillborn, they all partake of it. He will recompense them for their describing. He is Wise, Knowing.

And they say, "What is in the bellies of these animals is exclusively for our males and forbidden to our females. But if it is [born] dead, then all of them have shares therein." He will punish them for their description. Indeed, He is Wise and Knowing.

They have also said, "Whatever exists in the wombs of these animals belongs to our people alone and it is not lawful for our women." However, if they are born dead, then everyone will have a share. God will give them what they deserve for (their unjust laws). God is All-merciful and All-knowing.

And they say: What is in the wombs of these cattle is specially for our males, and forbidden to our wives, and if it be stillborn, then they are all partners in it; He will reward them for their attributing (falsehood to Allah); surely He is Wise, Knowing.

Waq<u>a</u>loo m<u>a</u> fee bu<u>t</u>ooni h<u>ath</u>ihi alanAA<u>a</u>mi kh<u>a</u>li<u>s</u>atun li<u>th</u>ukoorin<u>a</u> wamu<u>h</u>arramun AAal<u>a</u> azw<u>a</u>jin<u>a</u> wain yakun maytatan fahum feehi shurak<u>a</u>o sayajzeehim wa<u>s</u>fahum innahu <u>h</u>akeemun AAaleem<b>un</b>

They say, "What is in the wombs of such and such cattle is exclusively for our males and is forbidden to our females. But if it is stillborn, they may have a share of it." God will soon punish them for their [false] attribution. He is wise, and all-knowing.

They say: "What is in the wombs of such and such cattle is specially reserved (for food) for our men, and forbidden to our women; but if it is still-born, then all have share therein. For their (false) attribution (of superstitions to Allah), He will soon punish them: for He is full of wisdom and knowledge.

6

وَقَالُوا۟ مَا فِى بُطُونِ هَٰذِهِ ٱلْأَنْعَٰمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزْوَٰجِنَا وَإِن يَكُن مَّيْتَةً فَهُمْ فِيهِ شُرَكَآءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُۥ حَكِيمٌ عَلِيمٌ

They said: The foetus in the wombs of these reserved animals, if born alive, is permitted for our males and forbidden to our women. If it is stillborn, then the males and females will share in it. Allah will justly repay them for this statement. He is Wise in His sacred laws and in handling the affairs of His creation, and He knows full well about them.

They said: The foetus in the wombs of these reserved animals, if born alive, is permitted for our males and forbidden to our women. If it is stillborn, then the males and females will share in it. Allah will justly repay them for this statement. He is Wise in His sacred laws and in handling the affairs of His creation, and He knows full well about them.

<div class="text_uthmani arabic">وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا</div><p>(And they say: "What is in the bellies of such and such cattle is for our males alone...") refers to milk. `Awfi said that Ibn `Abbas said about this Ayah, </p><div class="text_uthmani arabic">وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا</div><p>(And they say: "What is in the bellies of such and such cattle is for our males alone...") "It is about milk, which they prohibited for their females and allowed only their males to drink. When a sheep would give birth to a male sheep, they would slaughter it and feed it to their males, but not to their females. If the newly born lamb was a female, they would not slaughter it, but if it was stillborn, they would share in it (with their females)! Allah forbade this practice." Similar was said by As-Suddi. Ash-Sha`bi said, "The Bahirah's milk was only given to the men. But if any cattle from the Bahirah died, both men and women would share in eating it." Similar was said by `Ikrimah, Qatadah and `Abdur-Rahman bin Zayd bin Aslam. Mujahid commented; </p><div class="text_uthmani arabic">وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا</div><p>(And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females...") "It refers to the Sa'ibah and the Bahirah." Abu Al-`Aliyah, Mujahid and Qatadah said that Allah's statement, </p><div class="text_uthmani arabic">سَيَجْزِيهِمْ وَصْفَهُمْ</div><p>(He will punish them for their attribution. ) means, uttering such falsehood. This is explained by Allah's statement, </p><div class="text_uthmani arabic">وَلاَ تَقُولُواْ لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـذَا حَلَـلٌ وَهَـذَا حَرَامٌ لِّتَفْتَرُواْ عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ </div><p>(And say not concerning that which your tongues falsely utter: "This is lawful and this is forbidden." so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.) 16:116 Allah said, </p><div class="text_uthmani arabic">إِنَّهُ حَكِيمٌ</div><p>(Verily, He is All-Wise.) in His actions, statements, Law and decree, </p><div class="text_uthmani arabic">عَلِيمٌ</div><p>(All-Knower), in the actions of His servants, whether good or evil, and He will recompense them for these deeds completely. </p>

وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا(And they say: "What is in the bellies of such and such cattle is for our males alone...") refers to milk. `Awfi said that Ibn `Abbas said about this Ayah, وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا(And they say: "What is in the bellies of such and such cattle is for our males alone...") "It is about milk, which they prohibited for their females and allowed only their males to drink. When a sheep would give birth to a male sheep, they would slaughter it and feed it to their males, but not to their females. If the newly born lamb was a female, they would not slaughter it, but if it was stillborn, they would share in it (with their females)! Allah forbade this practice." Similar was said by As-Suddi. Ash-Sha`bi said, "The Bahirah's milk was only given to the men. But if any cattle from the Bahirah died, both men and women would share in eating it." Similar was said by `Ikrimah, Qatadah and `Abdur-Rahman bin Zayd bin Aslam. Mujahid commented; وَقَالُواْ مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا(And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females...") "It refers to the Sa'ibah and the Bahirah." Abu Al-`Aliyah, Mujahid and Qatadah said that Allah's statement, سَيَجْزِيهِمْ وَصْفَهُمْ(He will punish them for their attribution. ) means, uttering such falsehood. This is explained by Allah's statement, وَلاَ تَقُولُواْ لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـذَا حَلَـلٌ وَهَـذَا حَرَامٌ لِّتَفْتَرُواْ عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ (And say not concerning that which your tongues falsely utter: "This is lawful and this is forbidden." so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.) 16:116 Allah said, إِنَّهُ حَكِيمٌ(Verily, He is All-Wise.) in His actions, statements, Law and decree, عَلِيمٌ(All-Knower), in the actions of His servants, whether good or evil, and He will recompense them for these deeds completely.

They will surely perish who kill their offspring in ignorance foolhardily, and forbid the food that God has given them by fabricating lies against God. Misguided are they surely, and will never come to guidance.

Indeed ruined are those who slay their children out of senseless ignorance and forbid the sustenance which Allah has bestowed upon them, in order to fabricate lies against Allah; they have undoubtedly gone astray and not attained the path.

Losers are they who slay their children in folly, without knowledge, and have forbidden what God has provided them, forging against God; they have gone astray, and are not right-guided.

Lost, indeed, are they who, in their weak-minded ignorance, slay their children and declare as forbidden that which God has provided for them as sustenance, falsely ascribing [such prohibitions] to God: they have gone astray and have not found the right path.

Surely lost are they who slay their offspring foolishly and without knowledge, and have forbidden that which Allah had provided for them: a fabrication against Allah: surely they have strayed and have not become guided ones.

Indeed lost are they who have killed their children, from folly, without knowledge, and have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.

Lost are those who kill their children foolishly, with no basis in knowledge, and forbid what God has provided for them—innovations about God. They have gone astray. They are not guided.

Those who slayed their children in folly, without knowledge,. and forbade the sustenance that Allah has provided them, falsely ascribing that to Allah, are utter losers; they have gone astray, and are certainly not among those guided to the right way.

Indeed lost are they who have killed their children, foolishly, without knowledge, and (they) have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.

They are losers who besottedly have slain their children without knowledge, and have forbidden that which Allah bestowed upon them, inventing a lie against Allah. They indeed have gone astray and are not guided.

They are certainly losers who slay their children foolishly without knowledge, and forbid what Allah has provided them, fabricating a lie against Allah. Certainly, they have gone astray and are not guided.

Lost are those who, without knowledge, have foolishly slain their own children and made unlawful that which Allah has provided them, fabricating lies about Allah. They have gone astray and are not guided.

Those will have lost who killed their children in foolishness without knowledge and prohibited what Allah had provided for them, inventing untruth about Allah. They have gone astray and were not [rightly] guided.

Those who foolishly and ignorantly murdered their children, ascribed falsehood to God and made unlawful what He had given to them for their sustenance, have certainly lost much. They had gone far away from the right guidance.

They are lost indeed who kill their children foolishly without knowledge, and forbid what Allah has given to them forging a lie against Allah; they have indeed gone astray, and they are not the followers of the right course.

Qad khasira alla<u>th</u>eena qataloo awl<u>a</u>dahum safahan bighayri AAilmin wa<u>h</u>arramoo m<u>a</u> razaqahumu All<u>a</u>hu iftir<u>a</u>an AAal<u>a</u> All<u>a</u>hi qad <u>d</u>alloo wam<u>a</u> k<u>a</u>noo muhtadeen<b>a</b>

Losers indeed are they who kill their children foolishly and without knowledge and declare as forbidden what God has provided for them as sustenance -- a fabrication against God: they have gone astray and have not chosen to be rightly guided.

Lost are those who slay their children, from folly, without knowledge, and forbid food which Allah hath provided for them, inventing (lies) against Allah. They have indeed gone astray and heeded no guidance.

6

قَدْ خَسِرَ ٱلَّذِينَ قَتَلُوٓا۟ أَوْلَٰدَهُمْ سَفَهًۢا بِغَيْرِ عِلْمٍ وَحَرَّمُوا۟ مَا رَزَقَهُمُ ٱللَّهُ ٱفْتِرَآءً عَلَى ٱللَّهِ قَدْ ضَلُّوا۟ وَمَا كَانُوا۟ مُهْتَدِينَ

Those who killed their children due to their foolishness and ignorance, and made unlawful the animals that Allah provided for them, falsely attributing this to Allah, are ruined. They have strayed from the straight path and are not guided to it.

Those who killed their children due to their foolishness and ignorance, and made unlawful the animals that Allah provided for them, falsely attributing this to Allah, are ruined. They have strayed from the straight path and are not guided to it.

<h2 class="title">Allah says that those who committed these evil acts have earned the loss of this life and the Hereafter.</h2>As for this life, they lost when they killed their children and made it difficult for themselves by prohibiting some types of their wealth, as an act of innovation that they invented on their own. As for the Hereafter, they will end up in the worst dwellings, because they used to lie about Allah and invent falsehood about Him. Allah also said,<div class="text_uthmani arabic">قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ </div><p>(Say: "Verily, those who invent a lie against Allah will never be successful." (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) 10:69-70 Al-Hafiz Abu Bakr bin Marduwyah recorded that Ibn `Abbas commented, "If it pleases you to know how ignorant the Arabs used to be, then recite the Ayat beyond Ayah one hundred and thirty in Surat Al-An`am, </p><div class="text_uthmani arabic">قَدْ خَسِرَ الَّذِينَ قَتَلُواْ أَوْلَـدَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ وَحَرَّمُواْ مَا رَزَقَهُمُ اللَّهُ افْتِرَآءً عَلَى اللَّهِ قَدْ ضَلُّواْ وَمَا كَانُواْ مُهْتَدِينَ </div><p>(Indeed lost are they who have killed their children, foolishly, without knowledge, and they have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.)" Al-Bukhari also recorded this in the section of his Sahih on the virtues of the Quraysh. </p>

Allah says that those who committed these evil acts have earned the loss of this life and the Hereafter.As for this life, they lost when they killed their children and made it difficult for themselves by prohibiting some types of their wealth, as an act of innovation that they invented on their own. As for the Hereafter, they will end up in the worst dwellings, because they used to lie about Allah and invent falsehood about Him. Allah also said,قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ (Say: "Verily, those who invent a lie against Allah will never be successful." (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) 10:69-70 Al-Hafiz Abu Bakr bin Marduwyah recorded that Ibn `Abbas commented, "If it pleases you to know how ignorant the Arabs used to be, then recite the Ayat beyond Ayah one hundred and thirty in Surat Al-An`am, قَدْ خَسِرَ الَّذِينَ قَتَلُواْ أَوْلَـدَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ وَحَرَّمُواْ مَا رَزَقَهُمُ اللَّهُ افْتِرَآءً عَلَى اللَّهِ قَدْ ضَلُّواْ وَمَا كَانُواْ مُهْتَدِينَ (Indeed lost are they who have killed their children, foolishly, without knowledge, and they have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.)" Al-Bukhari also recorded this in the section of his Sahih on the virtues of the Quraysh.

It is He who grew the gardens, trellised and bowered, and palm trees and land sown with corn and many other seeds, and olives and pomegranates, alike and yet unlike. So eat of their fruit when they are in fruit, and give on the day of harvesting His due, and do not be extravagant, for God does not love those who are prodigal.

It is He Who produces gardens spread on the ground and above, and the date-palm, and crops of various flavours, and the olive and the pomegranate, similar in some respects and unlike in others; eat from its fruit when it bears yield, and pay the due (obligatory charity) from it on the day it is harvested; and do not be wasteful; indeed the wasteful are not liked by Allah.

It is He who produces gardens trellised, and untrellised, palm-trees, and crops diverse in produce, olives, pomegranates, like each to each, and each unlike to each. Eat of their fruits when they fructify, and pay the due thereof on the day of its harvest; and be not prodigal; God loves not the prodigal.

For it is He who has brought into being gardens-[both] the cultivated ones and those growing wild -and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different! Eat of their fruit when it comes to fruition, and give [unto the poor] their due on harvest day. And do not waste [God's bounties]: verily, He does not love the wasteful!

And it is He who hath produced gardens, trellised and untrellised, and the date-palm and the corn of varied produce, and the olives and the pomegranates alike and unlike. Eat of the fruit thereof when it fruiteth, and give the due thereof on the day of its harvesting; and waste not; verily He approveth not the wasters.

And it is He Who produces gardens trellised and untrellised, and date-palms, and crops of different shape and taste (its fruits and its seeds) and olives, and pomegranates, similar (in kind) and different (in taste). Eat of their fruit when they ripen, but pay the due thereof (its Zakat, according to Allah's Orders 1/10th or 1/20th) on the day of its harvest, and waste not by extravagance. Verily, He likes not Al-Musrifun (those who waste by extravagance),

It is He who produces gardens, both cultivated and wild, and date-palms, and crops of diverse tastes, and olives and pomegranates, similar and dissimilar. Eat of its fruit when it yields, and give its due on the day of its harvest, and do not waste. He does not love the wasteful.

It is He Who has brought into being gardens - the trellised and untrellised - and the palm trees, and crops, all varying in taste, and. the olive and pomegranates, all resembling one another and yet so different. Eat of their fruits when they come to fruition and pay His due on the day of harvesting. And do not exceed the proper limits, for He does not love those who exceed the proper limits.

And it is He Who produces gardens Ma`rushat and not Ma`rushat, and date palms, and crops of different shape and taste, and olives, and pomegranates, similar, and different. Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not by extravagance. Verily, He likes not the wasteful.

He it is Who produceth gardens trellised and untrellised, and the date-palm, and crops of divers flavour, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allah loveth not the prodigals.

It is He who produces gardens trellised and without trellises, and palm-trees and crops of diverse produce, olives and pomegranates, similar and dissimilar. Eat of its fruits when it fructifies, and give its due on the day of harvest, and do not be wasteful; indeed, He does not like the wasteful.

He brings forth gardens, trellised and untrellised, palmtrees and crops, different to eat, and the olive and pomegranates alike and unlike. When it bears fruit eat of it and pay what is due (the zakat) of it upon the harvest day. But do not be wasteful; He does not love the wasteful.

And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.

It is He who has created all kinds of gardens, those raised on trellises and those without, palm-trees and the crops of different seasons, and olives and pomegranates of all types. You may eat their fruits that they produce but pay God's share on the harvest day. Do not be excessive for God does not love those who are excessive.

And He it is Who produces gardens (of vine), trellised and untrellised, and palms and seed-produce of which the fruits are of various sorts, and olives and pomegranates, like and unlike; eat of its fruit when it bears fruit, and pay the due of it on the day of its reaping, and do not act extravagantly; surely He does not love the extravagant.

Wahuwa alla<u>th</u>ee anshaa jann<u>a</u>tin maAAroosh<u>a</u>tin waghayra maAAroosh<u>a</u>tin wa<b>al</b>nnakhla wa<b>al</b>zzarAAa mukhtalifan okuluhu wa<b>al</b>zzaytoona wa<b>al</b>rrumm<u>a</u>na mutash<u>a</u>bihan waghayra mutash<u>a</u>bihin kuloo min thamarihi i<u>tha</u> athmara wa<u>a</u>too <u>h</u>aqqahu yawma <u>h</u>a<u>sa</u>dihi wal<u>a</u> tusrifoo innahu l<u>a</u> yu<u>h</u>ibbu almusrifeen<b>a</b>

It is He who has produced gardens, both trellised and untrellised, and date palms and field crops, all varying in taste, and the olive and the pomegranate, both similar and dissimilar. Eat their fruits when they bear fruit and give away what is due of them on the day of their harvest. Do not waste anything. He does not love the wasteful!

It is He Who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters.

6

وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّٰتٍ مَّعْرُوشَٰتٍ وَغَيْرَ مَعْرُوشَٰتٍ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهًا وَغَيْرَ مُتَشَٰبِهٍ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ وَلَا تُسْرِفُوٓا۟ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ

Allah, may He be glorified, is the One Who created gardens raised above the ground by means of stems and trellises, and spread out gardens on the surface of the earth without any stems, He is the One Who created the date palm. He produced crops which differ in their shape and taste. He is the One Who created the olive and the pomegranate, the leaves of which are similar but their fruit is different. Eat, O people, from its fruit when it bears fruit and pay its Zakat on the day of its harvest. Do not overstep the limits of the sacred law with respect to eating and spending, because Allah does not love those who overstep His limits in this and other respects. Rather, He hates such people. The One Who created all of this is the One Who has made it lawful for His servants. Therefore, the idolaters have no right to declare it unlawful.

Allah, may He be glorified, is the One Who created gardens raised above the ground by means of stems and trellises, and spread out gardens on the surface of the earth without any stems, He is the One Who created the date palm. He produced crops which differ in their shape and taste. He is the One Who created the olive and the pomegranate, the leaves of which are similar but their fruit is different. Eat, O people, from its fruit when it bears fruit and pay its Zakat on the day of its harvest. Do not overstep the limits of the sacred law with respect to eating and spending, because Allah does not love those who overstep His limits in this and other respects. Rather, He hates such people. The One Who created all of this is the One Who has made it lawful for His servants. Therefore, the idolaters have no right to declare it unlawful.

<h2 class="title">Allah Created the Produce, Seed Grains and Cattle</h2><p>Allah states that He created everything, including the produce, fruits and cattle that the idolators mishandled by their misguided ideas, dividing them into various designated parts, allowing some and prohibiting some. Allah said, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى أَنشَأَ جَنَّـتٍ مَّعْرُوشَـتٍ وَغَيْرَ مَعْرُوشَـتٍ</div><p>(And it is He Who produces gardens Ma`rushat and not Ma`rushat,) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "Ma`rushat refers to what the people trellise, while `not Ma`rushat' refers to fruits (and produce) that grow wild inland and on mountains." `Ata' Al-Khurasani said that Ibn `Abbas said, "Ma`rushat are the grapevines that are trellised, while `not Ma`rushat' refers to grapevines that are not trellised." As-Suddi said similarly. As for these fruits being similar, yet different, Ibn Jurayj said, "They are similar in shape, but different in taste." Muhammad bin Ka`b said that the Ayah, </p><div class="text_uthmani arabic">كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ</div><p>(Eat of their fruit when they ripen,) means, "(Eat) from the dates and grapes they produce." Allah said next, </p><div class="text_uthmani arabic">وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ</div><p>(but pay the due thereof on the day of their harvest, ) Mujahid commented, "When the poor people are present (on the day of harvest), give them some of the produce." `Abdur-Razzaq recorded that Mujahid commented on the Ayah, </p><div class="text_uthmani arabic">وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ</div><p>(but pay the due thereof on the day of their harvest.) "When planting, one gives away handfuls (of seed grains) and on harvest, he gives away handfuls and allows them to pick whatever is left on the ground of the harvest." Ath-Thawri said that Hammad narrated that Ibrahim An-Nakha`i said, "One gives away some of the hay." Ibn Al-Mubarak said that Shurayk said that Salim said that Sa`id bin Jubayr commented; </p><div class="text_uthmani arabic">وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ</div><p>(but pay the due thereof on the day of their harvest,) "This ruling, giving the poor the handfuls (of seed grains) and some of the hay as food for their animals, was before Zakah became obligatory." Allah has chastised those who harvest, without giving away a part of it as charity. Allah mentioned the story of the owners of the garden in Surat Nun, </p><div class="text_uthmani arabic">إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلاَ يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْاْ مُصْبِحِينَ - أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ - فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ - وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ - فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ قَالُواْ سُبْحَـنَ رَبِّنَآ إِنَّا كُنَّا ظَـلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مِّنْهَآ إِنَّآ إِلَى رَبِّنَا رَغِبُونَ كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الاٌّخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ </div><p>(When they swore to pluck the fruits of the (garden) in the morning. Without saying: "If Allah wills." Then there passed by on the (garden) a visitation (fire) from your Lord at night, burning it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). Then they called out one to another as soon as the morning broke. Saying: "Go to your tilth in the morning, if you would pluck the fruits." So they departed, conversing in secret low tones (saying). "No poor person shall enter upon you into it today." And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). But when they saw the (garden), they said: "Verily, we have gone astray." (Then they said): "Nay! Indeed we are deprived of (the fruits)!" The best among them said: "Did I not tell you, why say you not: `If Allah wills'." They said: "Glory to Our Lord! Verily, we have been wrongdoers." Then they turned one against another, blaming. They said: "Woe to us! We have transgressed. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord." Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater if they but knew.) 68:18-33. </p><h2 class="title">Prohibiting Extravagance</h2><p>Allah said, </p><div class="text_uthmani arabic">وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ</div><p>(And waste not by extravagance. Verily, He likes not the wasteful.) It was said that the extravagance prohibited here refers to excessive charity beyond normal amounts. Ibn Jurayj said, "This Ayah was revealed concerning Thabit bin Qays bin Shammas, who plucked the fruits of his date palms. Then he said to himself, `This day, every person who comes to me, I will feed him from it.' So he kept feeding (them) until the evening came and he ended up with no dates. Allah sent down, </p><div class="text_uthmani arabic">وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ</div><p>(And waste not by extravagance. Verily, He likes not the wasteful.)" Ibn Jarir recorded this statement from Ibn Jurayj. However, thhe apparent meaning of this Ayah, and Allah knows best, is that; </p><div class="text_uthmani arabic">كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ</div><p>(Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not...) refers to eating, meaning, do not waste in eating because this spoils the mind and the body. Allah said in another Ayah, </p><div class="text_uthmani arabic">وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ</div><p>(And eat and drink but waste not by extravagance.) 7: 31 In his Sahih, Al-Bukhari recorded a Hadith without a chain of narration; a </p><div class="text_uthmani arabic">«كُلُوا وَاشْرَبُوا وَالْبَسُوا مِنْ غَيْرِ إِسْرَافٍ وَلَا مَخِيلَة»</div><p>(Eat, drink and clothe yourselves without extravagance or arrogance.) Therefore, these Ayat have the same meaning as this Hadith. and Allah knows best. </p><h2 class="title">Benefits of Cattle</h2><p>Allah's statement, </p><div class="text_uthmani arabic">وَمِنَ الأَنْعَـمِ حَمُولَةً وَفَرْشًا</div><p>(And of the cattle (are some) for burden and (some smaller) for Farsh.) means, He created cattle for you, some of which are suitable for burden, such as camels, and some are Farsh. Ath-Thawri narrated that Abu Ishaq said that Abu Al-Ahwas said that `Abdullah said that `animals for burden' are the camels that are used for carrying things, while, `Farsh', refers to small camels. Al-Hakim recorded it and said, "Its chain is Sahih and they did not record it." `Abdur-Rahman bin Zayd bin Aslam said that `animals for burden' refers to the animals that people ride, while, `Farsh' is that they eat (its meat) and milk it. The sheep is not able to carry things, so you eat its meat and use its wool for covers and mats (or clothes). This statement of `Abdur-Rahman is sound, and the following Ayat testify to it, </p><div class="text_uthmani arabic">أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ </div><p>(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.) 36:71-72, and, </p><div class="text_uthmani arabic">وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ </div><p>(And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.) 16:66, until, </p><div class="text_uthmani arabic">وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـثاً وَمَتَـعاً إِلَى حِينٍ</div><p>(And of their wool, fur and hair, furnishings and articles of convenience, comfort for a while.) 16:80. </p><h2 class="title">Eat the Meat of These Cattle, But Do Not Follow Shaytan's Law Concerning Them</h2><p>Allah said, </p><div class="text_uthmani arabic">كُلُواْ مِمَّا رَزَقَكُمُ اللَّهُ</div><p>(Eat of what Allah has provided for you,) of fruits, produce and cattle. Allah created all these and provided you with them as provision. </p><div class="text_uthmani arabic">وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ</div><p>(and follow not the footsteps of Shaytan.) meaning, his way and orders, just as the idolators followed him and prohibited fruits and produce that Allah provided for them, claiming that this falsehood came from Allah. </p><div class="text_uthmani arabic">إِنَّهُ لَكُمْ</div><p>(Surely, he is to you) meaning; Shaytan, O people, is to you, </p><div class="text_uthmani arabic">عَدُوٌّ مُّبِينٌ</div><p>(an open enemy) and his enmity to you is clear and apparent. Allah said in other Ayat, </p><div class="text_uthmani arabic">إِنَّ الشَّيْطَـنَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ </div><p>(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. ) 35:6 and, </p><div class="text_uthmani arabic">يَـبَنِى آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَـنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَتِهِمَآ</div><p>(O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts.) 7:27 and, </p><div class="text_uthmani arabic">أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً</div><p>(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)18:50 There are many other Ayat on this subject. </p>

Allah Created the Produce, Seed Grains and CattleAllah states that He created everything, including the produce, fruits and cattle that the idolators mishandled by their misguided ideas, dividing them into various designated parts, allowing some and prohibiting some. Allah said, وَهُوَ الَّذِى أَنشَأَ جَنَّـتٍ مَّعْرُوشَـتٍ وَغَيْرَ مَعْرُوشَـتٍ(And it is He Who produces gardens Ma`rushat and not Ma`rushat,) `Ali bin Abi Talhah reported that Ibn `Abbas commented, "Ma`rushat refers to what the people trellise, while `not Ma`rushat' refers to fruits (and produce) that grow wild inland and on mountains." `Ata' Al-Khurasani said that Ibn `Abbas said, "Ma`rushat are the grapevines that are trellised, while `not Ma`rushat' refers to grapevines that are not trellised." As-Suddi said similarly. As for these fruits being similar, yet different, Ibn Jurayj said, "They are similar in shape, but different in taste." Muhammad bin Ka`b said that the Ayah, كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ(Eat of their fruit when they ripen,) means, "(Eat) from the dates and grapes they produce." Allah said next, وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ(but pay the due thereof on the day of their harvest, ) Mujahid commented, "When the poor people are present (on the day of harvest), give them some of the produce." `Abdur-Razzaq recorded that Mujahid commented on the Ayah, وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ(but pay the due thereof on the day of their harvest.) "When planting, one gives away handfuls (of seed grains) and on harvest, he gives away handfuls and allows them to pick whatever is left on the ground of the harvest." Ath-Thawri said that Hammad narrated that Ibrahim An-Nakha`i said, "One gives away some of the hay." Ibn Al-Mubarak said that Shurayk said that Salim said that Sa`id bin Jubayr commented; وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ(but pay the due thereof on the day of their harvest,) "This ruling, giving the poor the handfuls (of seed grains) and some of the hay as food for their animals, was before Zakah became obligatory." Allah has chastised those who harvest, without giving away a part of it as charity. Allah mentioned the story of the owners of the garden in Surat Nun, إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلاَ يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْاْ مُصْبِحِينَ - أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ - فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ - وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ - فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ قَالُواْ سُبْحَـنَ رَبِّنَآ إِنَّا كُنَّا ظَـلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَـوَمُونَ قَالُواْ يوَيْلَنَآ إِنَّا كُنَّا طَـغِينَ عَسَى رَبُّنَآ أَن يُبْدِلَنَا خَيْراً مِّنْهَآ إِنَّآ إِلَى رَبِّنَا رَغِبُونَ كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الاٌّخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ (When they swore to pluck the fruits of the (garden) in the morning. Without saying: "If Allah wills." Then there passed by on the (garden) a visitation (fire) from your Lord at night, burning it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). Then they called out one to another as soon as the morning broke. Saying: "Go to your tilth in the morning, if you would pluck the fruits." So they departed, conversing in secret low tones (saying). "No poor person shall enter upon you into it today." And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). But when they saw the (garden), they said: "Verily, we have gone astray." (Then they said): "Nay! Indeed we are deprived of (the fruits)!" The best among them said: "Did I not tell you, why say you not: `If Allah wills'." They said: "Glory to Our Lord! Verily, we have been wrongdoers." Then they turned one against another, blaming. They said: "Woe to us! We have transgressed. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord." Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater if they but knew.) 68:18-33. Prohibiting ExtravaganceAllah said, وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ(And waste not by extravagance. Verily, He likes not the wasteful.) It was said that the extravagance prohibited here refers to excessive charity beyond normal amounts. Ibn Jurayj said, "This Ayah was revealed concerning Thabit bin Qays bin Shammas, who plucked the fruits of his date palms. Then he said to himself, `This day, every person who comes to me, I will feed him from it.' So he kept feeding (them) until the evening came and he ended up with no dates. Allah sent down, وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ(And waste not by extravagance. Verily, He likes not the wasteful.)" Ibn Jarir recorded this statement from Ibn Jurayj. However, thhe apparent meaning of this Ayah, and Allah knows best, is that; كُلُواْ مِن ثَمَرِهِ إِذَآ أَثْمَرَ وَءَاتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ(Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not...) refers to eating, meaning, do not waste in eating because this spoils the mind and the body. Allah said in another Ayah, وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ(And eat and drink but waste not by extravagance.) 7: 31 In his Sahih, Al-Bukhari recorded a Hadith without a chain of narration; a «كُلُوا وَاشْرَبُوا وَالْبَسُوا مِنْ غَيْرِ إِسْرَافٍ وَلَا مَخِيلَة»(Eat, drink and clothe yourselves without extravagance or arrogance.) Therefore, these Ayat have the same meaning as this Hadith. and Allah knows best. Benefits of CattleAllah's statement, وَمِنَ الأَنْعَـمِ حَمُولَةً وَفَرْشًا(And of the cattle (are some) for burden and (some smaller) for Farsh.) means, He created cattle for you, some of which are suitable for burden, such as camels, and some are Farsh. Ath-Thawri narrated that Abu Ishaq said that Abu Al-Ahwas said that `Abdullah said that `animals for burden' are the camels that are used for carrying things, while, `Farsh', refers to small camels. Al-Hakim recorded it and said, "Its chain is Sahih and they did not record it." `Abdur-Rahman bin Zayd bin Aslam said that `animals for burden' refers to the animals that people ride, while, `Farsh' is that they eat (its meat) and milk it. The sheep is not able to carry things, so you eat its meat and use its wool for covers and mats (or clothes). This statement of `Abdur-Rahman is sound, and the following Ayat testify to it, أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.) 36:71-72, and, وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ (And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.) 16:66, until, وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـثاً وَمَتَـعاً إِلَى حِينٍ(And of their wool, fur and hair, furnishings and articles of convenience, comfort for a while.) 16:80. Eat the Meat of These Cattle, But Do Not Follow Shaytan's Law Concerning ThemAllah said, كُلُواْ مِمَّا رَزَقَكُمُ اللَّهُ(Eat of what Allah has provided for you,) of fruits, produce and cattle. Allah created all these and provided you with them as provision. وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ(and follow not the footsteps of Shaytan.) meaning, his way and orders, just as the idolators followed him and prohibited fruits and produce that Allah provided for them, claiming that this falsehood came from Allah. إِنَّهُ لَكُمْ(Surely, he is to you) meaning; Shaytan, O people, is to you, عَدُوٌّ مُّبِينٌ(an open enemy) and his enmity to you is clear and apparent. Allah said in other Ayat, إِنَّ الشَّيْطَـنَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. ) 35:6 and, يَـبَنِى آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَـنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَتِهِمَآ(O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts.) 7:27 and, أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)18:50 There are many other Ayat on this subject.

He has created beasts of burden and cattle for slaughter. So eat of what God has given you for food, and do not walk in the footsteps of Satan who is surely your declared enemy.

And from the cattle, some for burdens, some spread on the earth; eat of the sustenance which Allah has bestowed upon you, and do not follow the footsteps of the devil; undoubtedly he is your open enemy.

And of the cattle, for burthen and for slaughter, eat of what God has provided you; and follow not the steps of Satan; he is a manifest foe to you.

And of the cattle reared for work and for the sake of their flesh, eat whatever God has provided for you as sustenance, and follow not Satan's foot-steps: behold, he is your open foe!

And of the cattle He hath created beasts of burden and small ones. Eat of that which Allah hath provided for you; and follow not the foot-steps of the Satan; verily he is unto you a manifest foe.

And of the cattle (are some) for burden (like camels etc.) and (some are) small (unable to carry burden like sheep, goats etc. for food, meat, milk, wool etc.). Eat of what Allah has provided for you, and follow not the footsteps of Shaitan (Satan). Surely he is to you an open enemy.

Among the livestock are some for transportation, and some for clothing. Eat of what God has provided for you, and do not follow the footsteps of Satan. He is to you an outright enemy.

And of the cattle (He has reared) some for burden, and some whose flesh you eat and whose skins and hair you use to spread the ground. Eat of the sustenance Allah has provided you and do not follow in the footsteps of Satan, for surely he is your open enemy.

And of the cattle (are some) for burden and (some smaller) for Farsh. Eat of what Allah has provided for you, and follow not the footsteps of Shaytan. Surely, he is to you an open enemy.

And of the cattle (He produceth) some for burdens, some for food. Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you.

Of the cattle [some] are for burden and [some] for slaughter. Eat of what Allah has provided you and do not follow in Satan’s footsteps; he is indeed your manifest enemy.

And of the cattle, some are for carrying burdens, and others for slaughter. Eat of that which Allah has provided you with and do not follow in satan's footsteps; he is your open enemy.

And of the grazing livestock are carriers [of burdens] and those [too] small. Eat of what Allah has provided for you and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

God has created animals, both small and large. Eat from what God has given you for your sustenance and do not follow in the footsteps of Satan. He is your sworn enemy.

And of cattle (He created) beasts of burden and those which are fit for slaughter only; eat of what Allah has given you and do not follow the footsteps of the Shaitan; surely he is your open enemy.

Wamina alanAA<u>a</u>mi <u>h</u>amoolatan wafarshan kuloo mimm<u>a</u> razaqakumu All<u>a</u>hu wal<u>a</u> tattabiAAoo khu<u>t</u>uw<u>a</u>ti a<b>l</b>shshay<u>ta</u>ni innahu lakum AAaduwwun mubeen<b>un</b>

Of the cattle there are some for carrying burdens and some for food. Eat what God has provided for you and do not follow in Satan's footsteps, for he is a declared enemy of yours.

Of the cattle are some for burden and some for meat: eat what Allah hath provided for you, and follow not the footsteps of Satan: for he is to you and avowed enemy.

6

وَمِنَ ٱلْأَنْعَٰمِ حَمُولَةً وَفَرْشًا كُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

He is the One Who produced for you some animals suitable for carrying loads (such as big camels) and other animals not suitable for that purpose (such as small camels, goats and sheep). Eat, O people, of the permissible things that Allah has provided for you and do not follow the footsteps of Satan by considering as lawful what Allah has forbidden and making unlawful what Allah has permitted, as the idolaters do. O people, O people, Satan is your clear enemy as He wants you to oppose Allah by doing so.

He is the One Who produced for you some animals suitable for carrying loads (such as big camels) and other animals not suitable for that purpose (such as small camels, goats and sheep). Eat, O people, of the permissible things that Allah has provided for you and do not follow the footsteps of Satan by considering as lawful what Allah has forbidden and making unlawful what Allah has permitted, as the idolaters do. O people, O people, Satan is your clear enemy as He wants you to oppose Allah by doing so.

<p>Commentary</p><p>Mentioned in the previous verses was how astray the disbelievers of Makkah had gone when they had taken their self-carved, lifeless, insensate idols as partners in the Divinity of Allah as they made them share in animals created by Him and in many other blessings which were bestowed on them. Their transgression went to the limits when they would take out charities from these blessings as an act of worship, setting aside a portion for Allah and another for their idols. Then, they would employ different excuses to take out what belonged to the portion set aside for Allah and put it in the portion reserved for the idols. Similarly, there were many other ignorance-based arbitrary customs which they had given legal status.</p><p>In the first (141) of the two verses quoted above, Allah Ta` ala mentions the wonders wrought by His perfect power in the form of what grows on the earth bringing forth the fruits of His creation. Similarly, in the second verse (142), pointed to was the creation of the different kinds of animals and cattle. Then, with this in view, comes the admonition - how could a people become so sightless as to undermine their Powerful, Knowing and Aware Creator in favour of things that weak, inert and unaware, and start taking the later as His associates and partners.</p><p>After that, they were guided towards the straight path, the most sound approach to life. They were told to understand that there was no partner or associate with Allah when He created and bestowed on them things which benefit them - how then, can they take them as sharers in the worship of Allah, something which has to be exclusively for Him? This was rank ingratitude for His blessings, and certainly an injustice. They should realize that it was Allah who bestowed these things on them. It was He who made them work for them so that they could use them as they wished and then, He made these things lawful for them. So, keeping these factors in view, it was their duty to re-member the right of Allah, and be grateful to Him whenever they benefit from His blessings, and to stop making satanic thoughts and ignorance-based customs a part of their faith.</p><p>Some Words and Their Meanings</p><p>The word: اَنشَاَ (ansha'a) in the first verse means ` created.' The second word: (ma` rushat) is from: عَرش ('arsh) which means to raise, to make go high. مَّعْرُ‌وشَاتٍ ` Ma` rushat' refers to vines of plants which are mounted on supports called trellis, such as, the grape, and some vegetables. In contrast, is: غَيْرَ‌ مَعْرُ‌وشَاتٍ (ghayra marushat: untrellised) which includes all plants the vines of which are not raised high - whether trees with trunk and without vines, or they may be with vines which spread on the ground and are not raised, such as, the melon.</p><p>The word: النَّخْلَ (an-nakhl) means the date tree; الزَّرْ‌عَ (az-zar`) is crops of all kinds. The word: الزَّيْتُونَ (az-zaytun) is the name of the olive tree and of its fruit as well; and: الرُّ‌مَّانَ (ar-rumman) is pomegranate.</p><p>In these verses, two kinds of farm or garden plants have been mentioned: (1) Those the vines of which are raised high, and (2) those the vines of which are not raised. The hint given is that Allah's creation is full of wisdom and mystery. Here is the same soil, the same water, air, atmosphere, yet the plants that grow are different. Then, a variety was introduced through the processing, colouring and ripening of fruits, and by the employment of countless and complex properties embedded in them, some plants were designed to bear fruit only when their vines were raised up - and even if it does show up, it would not grow and survive, such as, the grape. Then, some plants were taught a grammar of growth so that their vines would not go up even if anyone tried to do that - and should it, by chance, climb up, the fruit will grow weak and wither away, as is the case with melons of all kinds. Certainly unusual is the phenomena when some trees were made to stand on strong trunks and taken as high as it would not be possible for human ingenuity to accomplish in. common practice. This talisman of trees is not simply accidental. It has wisdom, intention and mastery of execution behind it. Trees have properties and fruits have tempers. Some fruits grow and ripen in the soil and on the ground. A touch of soil would spoil others. Some of them find it necessary to hang by high branches, encounter fresh air, soak sunrays and starlight and get their colour. To each, nature has given a suitable system to perform by.</p><p>فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ</p><p>So blessed be Allah, the best of creators -23:14</p><p>After that, dates and crops were mentioned specially. The date fruit is usually eaten for pleasure. If one is hungry, it will serve as regular food. Crops from farms provide food grains for human beings and fodder for animals. After having mentioned these two, it was said: فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (with a variety of edibles). Here, the pronoun in: أُكُلُهُ (ukuluhu) may be taken as referring back to: زَرع (zar`: crops), or to: نخل (nakhl : date-palms) as well. However, the sense includes both. Thus, the meaning is that there are different kinds of dates, and each kind has a different taste. As for crops, the kinds go to hundreds - and each kind has its own distinct taste, property and use. Their climate and land are the same yet there is a great difference in fruits produced. Then, each kind has a different set of properties and benefits, yet they are so unique in diversity. This is a phenomenon which compels even a man of ordinary insight to realize and accept that the Power and Being that created them is a Being beyond the parameters of comprehension, the measure of whose knowledge and wisdom cannot even be imagined by human beings.</p><p>After that, two more things were mentioned: olive and pomegranate. Olive is fruit and vegetable both. The oil from olive is clean, transparent and delicate. It is better than most oils. Its properties, uses and benefits are numerous. In fact, it cures many ailments. Similarly, there are many properties and benefits of pomegranate which most people know. After mentioning these two fruits, it was said: مُتَشَابِهًا وَغَيْرَ‌ مُتَشَابِهٍ (similar and not similar). It means that some trees from among them bear fruits which, in terms of colour and taste, are similar to each other. Then, there are some others which have different colour and taste. That some pomegranate fruits are similar in colour, taste and size and some others are different holds true for olives too.</p><p>Having mentioned kinds of trees and fruits, given there in this verse are two injunctions to be followed. The first one is a natural satisfier of human desires. It was said: كُلُوا مِن ثَمَرِ‌هِ إِذَا أَثْمَرَ‌ (eat of its fruit when it bears fruit). The hint given is that the purpose of the Creator in creating this diverse array of fruits is not to fulfill any of His need. These have been created for their benefit. Therefore, they were welcome to eat and enjoy them. By adding: إِذَا أَثْمَرَ‌ (idha. athmara : when it bears fruit), it was pointed out that making the fruits come out of the branches of the tree was a job beyond them. However, when those fruits form and grow full with the permission of Allah, they become en-titled to eat them at that time, whether not ripe yet.</p><p>The 'Ushr of Land</p><p>The second injunction given in this verse is: وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (and pay its due on the day of its harvest). The word: اتوا (atu) means ` bring' or ` pay'; and: حَصَادِهِ (hasad) refers to the ` harvesting of crops' or ` picking of fruits.' And the pronoun in: حَقَّهُ (haqqahu : its due) applies to everything edible mentioned above. The sense of the verse is: Eat, drink and use these things, but remember to pay its due at the time of harvesting the crops or picking the fruit. ` Haqq' or ` due' denotes giving it as sadaqah or charity to the poor and needy - as it appears in another verse in the form of a general rule:</p><p>وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿24﴾ لِّلسَّائِلِ وَالْمَحْرُ‌ومِ ﴿25﴾</p><p>And in the properties of righteous people, there is a due right of the poor and needy - the asking and the non-asking - 70:24.</p><p>Is this sadaqah referred to here means common charities known as Sadaqah and Khayrat, or the particular sadaqah known as ` the Zakah of the land' or ` Ushr? There are two sayings of authorities among Sahabah and Tabi` in in this matter. Some among them have favoured the first possibility. The reason given by them is that this verse is Makki and the obligation of Zakah came into force two years after the Hijrah to Madina al-Tayyibah. Therefore, ` haqq' at this place cannot apply to the ` haqq' of the Zakah of land. Some others among them have counted this verse as one of the Madani verses and, according to them, ` haqqah u' refers to the Zakah of the land which is ` Ushr.</p><p>Tafsir authority, Ibn Kathir, in his Tafsir and Ibn al-Arabi in Ahkam al-Qur'an have resolved this by saying that, whether the verse is Makki or Madani, in both events, the verse could mean the Zakah of land, that is, ` Ushr - because, according to them, the initial injunction making Zakah obligatory had already been revealed in Makkah. The verse of Surah Al-Muzzammil which contains the injunction of Zakah is Makki by consensus. However, the rate and threshold (nisab) of Zakah was determined after the Hijrah. The present verse only tells us that Allah has made a due payable on the produce of the land. Its quantity has not been determined here. Therefore, as far as the quantity is concerned, this verse is brief. The conditions in Makkah al-Mu` azzamah were different. The determination of this quantity was not needed there because Muslims did not have the assurance of acquiring the produce of their lands and fruit farms conveniently and in peace. So, during those days, the practice was no different that it used to be among people of charitable background who would give out part of their produce to the poor and needy who would gather around at the time of harvesting crops or picking fruits. No quantity was fixed for that purpose. That there was, even before Islam, the custom of such charitable giving from the land produce among other communities as well is mentioned in a verse of the Qur'an: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (Verily We have tried them as We tried the People Of the Garden, when they resolved to gather the fruits of the [ garden ] in the morning - 68:17 - AYA). It was two year after the Hijrah, when the Holy Prophet explained the details of the quantities and thresholds of wealth, property and Zakah under the guidance of Divine revelation, he also explained the Zakah of the land. This has been reported in all Hadith books on the authority of narrationsmmmm35 from Sayyidna Mu` adh ibn Jabal, Sayyidna Ibn ` Umar and Jabir ibn ` Abdullah (رضی اللہ تعالیٰ عنہم): مَا سَقَتِ السَّمَآُء فَفِیہِ العُشرُ وَ مَا سُقِیَ بِالسَّانِیَۃِ فَنِصفُ العُشرِ. It means ` in the lands watered by rains where not much effort is needed for irrigation, it is wajib to take out one-tenth of the produce as Zakah - and against lands which are irrigated with water from wells taking out one-twentieth of the produce is wajib (obligatory).</p><p>In its Law of Zakah, the Shari` ah of Islam has used a basic principle in determining Zakah of all kinds. According to this principle, the quantity of Zakah on a produce involving less labour and expenditure increases while, with the increase in the labour and expenditure on a produce, the quantity of Zakah decreases in that proportion. Let us un-derstand it with the help of an example. If someone finds an ancient treasure, or hits on a gold or silver mine while prospecting, then, one-fifth of it will be due on him as Zakah - because the labour and expenditure factor is less while the produce is more. After that comes rain-depending land which has the lowest ratio of labour and expenditure. The Zakah for it was cut into half, that is, from one-fifth to one-tenth. After that there is the land irrigated with water from wells, or from irrigation canals against payment. This causes an increase in labour and expenditure, so Zakah against it was reduced by another half, that is, one-twentieth. Then, there is common cash, gold or silver, and trading goods. Procuring and multiplying these cost a good deal and need added labour. Therefore, the Zakah for it was reduced by yet another half, that is, it was fixed at one-fortieth part.</p><p>In the present verse of the Qur'an, and in the Hadith quoted above, no Nisab (threshold) for the produce of the land has been determined. Therefore, the juristic creed (Madhab) of Imam Abu Hanifah and Imam Ahmad ibn Hanbal is: On the produce of the land, whether less or more, taking out its Zakah is compulsory. There is a verse in Surah al-Baqarah which mentions the Zakah of land. But, there too, no Nisab (threshold) has been mentioned. Quoted below is the text of that verse:</p><p>أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَ‌جْنَا لَكُم مِّنَ الْأَرْ‌ضِ</p><p>0 those who believe, spend of the good things you have earned and of what We have brought forth for you from the earth - 2:267.</p><p>[ Comments on ` Ushr lands also appear under the verse quoted immediately above in Ma` ariful-Qur'an, English; Volume I, page 659]</p><p>As for trading goods and cattle, the Nisab (threshold) was given by the Holy Prophet ﷺ whereby there is no Zakah under 52-1/2 tola of silver (1 tola = 0.41 ounces = 11.6363 g) or under forty goats or five camels. But, no Nisab has been determined concerning the produce of land in the Hadith cited above, therefore, it is Wajib to take out Zak ii of the land whether the produce is more or less, big or small.</p><p>At the end of the verse (141) it was said: وَلَا تُسْرِ‌فُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِ‌فِين is That is, do not spend beyond limits because Allah Ta` ala does not like wasteful spenders. A question arises here. In case a person spends everything he has in the way of Allah, his wealth, even his life, this cannot be called ` Israf (extravagance). In fact, it would be difficult to say that, even by having done all that, one can be sure that he or she has done what was really the due of Allah! Then, what does this prohibition of ` Israf or extravagance at this place really mean? The answer is that extravagance in one department of life usually causes shortfall, short-coming or deficiency in other departments. One who spends extravagantly to fulfill his desires generally ends up failing in his duty to fulfill the due rights of others. Prohibited here is this kind of shortcoming. It means that should a person give away whatever he has in the way of Allah and return wits empty hands, how is he going to fulfill the rights of his children, family and relatives, even those of his own self? Therefore, the rule of guidance given is that one should observe moderation even when spending in the way of Allah so that all due rights can be taken care of.</p>

CommentaryMentioned in the previous verses was how astray the disbelievers of Makkah had gone when they had taken their self-carved, lifeless, insensate idols as partners in the Divinity of Allah as they made them share in animals created by Him and in many other blessings which were bestowed on them. Their transgression went to the limits when they would take out charities from these blessings as an act of worship, setting aside a portion for Allah and another for their idols. Then, they would employ different excuses to take out what belonged to the portion set aside for Allah and put it in the portion reserved for the idols. Similarly, there were many other ignorance-based arbitrary customs which they had given legal status.In the first (141) of the two verses quoted above, Allah Ta` ala mentions the wonders wrought by His perfect power in the form of what grows on the earth bringing forth the fruits of His creation. Similarly, in the second verse (142), pointed to was the creation of the different kinds of animals and cattle. Then, with this in view, comes the admonition - how could a people become so sightless as to undermine their Powerful, Knowing and Aware Creator in favour of things that weak, inert and unaware, and start taking the later as His associates and partners.After that, they were guided towards the straight path, the most sound approach to life. They were told to understand that there was no partner or associate with Allah when He created and bestowed on them things which benefit them - how then, can they take them as sharers in the worship of Allah, something which has to be exclusively for Him? This was rank ingratitude for His blessings, and certainly an injustice. They should realize that it was Allah who bestowed these things on them. It was He who made them work for them so that they could use them as they wished and then, He made these things lawful for them. So, keeping these factors in view, it was their duty to re-member the right of Allah, and be grateful to Him whenever they benefit from His blessings, and to stop making satanic thoughts and ignorance-based customs a part of their faith.Some Words and Their MeaningsThe word: اَنشَاَ (ansha'a) in the first verse means ` created.' The second word: (ma` rushat) is from: عَرش ('arsh) which means to raise, to make go high. مَّعْرُ‌وشَاتٍ ` Ma` rushat' refers to vines of plants which are mounted on supports called trellis, such as, the grape, and some vegetables. In contrast, is: غَيْرَ‌ مَعْرُ‌وشَاتٍ (ghayra marushat: untrellised) which includes all plants the vines of which are not raised high - whether trees with trunk and without vines, or they may be with vines which spread on the ground and are not raised, such as, the melon.The word: النَّخْلَ (an-nakhl) means the date tree; الزَّرْ‌عَ (az-zar`) is crops of all kinds. The word: الزَّيْتُونَ (az-zaytun) is the name of the olive tree and of its fruit as well; and: الرُّ‌مَّانَ (ar-rumman) is pomegranate.In these verses, two kinds of farm or garden plants have been mentioned: (1) Those the vines of which are raised high, and (2) those the vines of which are not raised. The hint given is that Allah's creation is full of wisdom and mystery. Here is the same soil, the same water, air, atmosphere, yet the plants that grow are different. Then, a variety was introduced through the processing, colouring and ripening of fruits, and by the employment of countless and complex properties embedded in them, some plants were designed to bear fruit only when their vines were raised up - and even if it does show up, it would not grow and survive, such as, the grape. Then, some plants were taught a grammar of growth so that their vines would not go up even if anyone tried to do that - and should it, by chance, climb up, the fruit will grow weak and wither away, as is the case with melons of all kinds. Certainly unusual is the phenomena when some trees were made to stand on strong trunks and taken as high as it would not be possible for human ingenuity to accomplish in. common practice. This talisman of trees is not simply accidental. It has wisdom, intention and mastery of execution behind it. Trees have properties and fruits have tempers. Some fruits grow and ripen in the soil and on the ground. A touch of soil would spoil others. Some of them find it necessary to hang by high branches, encounter fresh air, soak sunrays and starlight and get their colour. To each, nature has given a suitable system to perform by.فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَSo blessed be Allah, the best of creators -23:14After that, dates and crops were mentioned specially. The date fruit is usually eaten for pleasure. If one is hungry, it will serve as regular food. Crops from farms provide food grains for human beings and fodder for animals. After having mentioned these two, it was said: فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (with a variety of edibles). Here, the pronoun in: أُكُلُهُ (ukuluhu) may be taken as referring back to: زَرع (zar`: crops), or to: نخل (nakhl : date-palms) as well. However, the sense includes both. Thus, the meaning is that there are different kinds of dates, and each kind has a different taste. As for crops, the kinds go to hundreds - and each kind has its own distinct taste, property and use. Their climate and land are the same yet there is a great difference in fruits produced. Then, each kind has a different set of properties and benefits, yet they are so unique in diversity. This is a phenomenon which compels even a man of ordinary insight to realize and accept that the Power and Being that created them is a Being beyond the parameters of comprehension, the measure of whose knowledge and wisdom cannot even be imagined by human beings.After that, two more things were mentioned: olive and pomegranate. Olive is fruit and vegetable both. The oil from olive is clean, transparent and delicate. It is better than most oils. Its properties, uses and benefits are numerous. In fact, it cures many ailments. Similarly, there are many properties and benefits of pomegranate which most people know. After mentioning these two fruits, it was said: مُتَشَابِهًا وَغَيْرَ‌ مُتَشَابِهٍ (similar and not similar). It means that some trees from among them bear fruits which, in terms of colour and taste, are similar to each other. Then, there are some others which have different colour and taste. That some pomegranate fruits are similar in colour, taste and size and some others are different holds true for olives too.Having mentioned kinds of trees and fruits, given there in this verse are two injunctions to be followed. The first one is a natural satisfier of human desires. It was said: كُلُوا مِن ثَمَرِ‌هِ إِذَا أَثْمَرَ‌ (eat of its fruit when it bears fruit). The hint given is that the purpose of the Creator in creating this diverse array of fruits is not to fulfill any of His need. These have been created for their benefit. Therefore, they were welcome to eat and enjoy them. By adding: إِذَا أَثْمَرَ‌ (idha. athmara : when it bears fruit), it was pointed out that making the fruits come out of the branches of the tree was a job beyond them. However, when those fruits form and grow full with the permission of Allah, they become en-titled to eat them at that time, whether not ripe yet.The 'Ushr of LandThe second injunction given in this verse is: وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (and pay its due on the day of its harvest). The word: اتوا (atu) means ` bring' or ` pay'; and: حَصَادِهِ (hasad) refers to the ` harvesting of crops' or ` picking of fruits.' And the pronoun in: حَقَّهُ (haqqahu : its due) applies to everything edible mentioned above. The sense of the verse is: Eat, drink and use these things, but remember to pay its due at the time of harvesting the crops or picking the fruit. ` Haqq' or ` due' denotes giving it as sadaqah or charity to the poor and needy - as it appears in another verse in the form of a general rule:وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿24﴾ لِّلسَّائِلِ وَالْمَحْرُ‌ومِ ﴿25﴾And in the properties of righteous people, there is a due right of the poor and needy - the asking and the non-asking - 70:24.Is this sadaqah referred to here means common charities known as Sadaqah and Khayrat, or the particular sadaqah known as ` the Zakah of the land' or ` Ushr? There are two sayings of authorities among Sahabah and Tabi` in in this matter. Some among them have favoured the first possibility. The reason given by them is that this verse is Makki and the obligation of Zakah came into force two years after the Hijrah to Madina al-Tayyibah. Therefore, ` haqq' at this place cannot apply to the ` haqq' of the Zakah of land. Some others among them have counted this verse as one of the Madani verses and, according to them, ` haqqah u' refers to the Zakah of the land which is ` Ushr.Tafsir authority, Ibn Kathir, in his Tafsir and Ibn al-Arabi in Ahkam al-Qur'an have resolved this by saying that, whether the verse is Makki or Madani, in both events, the verse could mean the Zakah of land, that is, ` Ushr - because, according to them, the initial injunction making Zakah obligatory had already been revealed in Makkah. The verse of Surah Al-Muzzammil which contains the injunction of Zakah is Makki by consensus. However, the rate and threshold (nisab) of Zakah was determined after the Hijrah. The present verse only tells us that Allah has made a due payable on the produce of the land. Its quantity has not been determined here. Therefore, as far as the quantity is concerned, this verse is brief. The conditions in Makkah al-Mu` azzamah were different. The determination of this quantity was not needed there because Muslims did not have the assurance of acquiring the produce of their lands and fruit farms conveniently and in peace. So, during those days, the practice was no different that it used to be among people of charitable background who would give out part of their produce to the poor and needy who would gather around at the time of harvesting crops or picking fruits. No quantity was fixed for that purpose. That there was, even before Islam, the custom of such charitable giving from the land produce among other communities as well is mentioned in a verse of the Qur'an: إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (Verily We have tried them as We tried the People Of the Garden, when they resolved to gather the fruits of the [ garden ] in the morning - 68:17 - AYA). It was two year after the Hijrah, when the Holy Prophet explained the details of the quantities and thresholds of wealth, property and Zakah under the guidance of Divine revelation, he also explained the Zakah of the land. This has been reported in all Hadith books on the authority of narrationsmmmm35 from Sayyidna Mu` adh ibn Jabal, Sayyidna Ibn ` Umar and Jabir ibn ` Abdullah (رضی اللہ تعالیٰ عنہم): مَا سَقَتِ السَّمَآُء فَفِیہِ العُشرُ وَ مَا سُقِیَ بِالسَّانِیَۃِ فَنِصفُ العُشرِ. It means ` in the lands watered by rains where not much effort is needed for irrigation, it is wajib to take out one-tenth of the produce as Zakah - and against lands which are irrigated with water from wells taking out one-twentieth of the produce is wajib (obligatory).In its Law of Zakah, the Shari` ah of Islam has used a basic principle in determining Zakah of all kinds. According to this principle, the quantity of Zakah on a produce involving less labour and expenditure increases while, with the increase in the labour and expenditure on a produce, the quantity of Zakah decreases in that proportion. Let us un-derstand it with the help of an example. If someone finds an ancient treasure, or hits on a gold or silver mine while prospecting, then, one-fifth of it will be due on him as Zakah - because the labour and expenditure factor is less while the produce is more. After that comes rain-depending land which has the lowest ratio of labour and expenditure. The Zakah for it was cut into half, that is, from one-fifth to one-tenth. After that there is the land irrigated with water from wells, or from irrigation canals against payment. This causes an increase in labour and expenditure, so Zakah against it was reduced by another half, that is, one-twentieth. Then, there is common cash, gold or silver, and trading goods. Procuring and multiplying these cost a good deal and need added labour. Therefore, the Zakah for it was reduced by yet another half, that is, it was fixed at one-fortieth part.In the present verse of the Qur'an, and in the Hadith quoted above, no Nisab (threshold) for the produce of the land has been determined. Therefore, the juristic creed (Madhab) of Imam Abu Hanifah and Imam Ahmad ibn Hanbal is: On the produce of the land, whether less or more, taking out its Zakah is compulsory. There is a verse in Surah al-Baqarah which mentions the Zakah of land. But, there too, no Nisab (threshold) has been mentioned. Quoted below is the text of that verse:أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَ‌جْنَا لَكُم مِّنَ الْأَرْ‌ضِ0 those who believe, spend of the good things you have earned and of what We have brought forth for you from the earth - 2:267.[ Comments on ` Ushr lands also appear under the verse quoted immediately above in Ma` ariful-Qur'an, English; Volume I, page 659]As for trading goods and cattle, the Nisab (threshold) was given by the Holy Prophet ﷺ whereby there is no Zakah under 52-1/2 tola of silver (1 tola = 0.41 ounces = 11.6363 g) or under forty goats or five camels. But, no Nisab has been determined concerning the produce of land in the Hadith cited above, therefore, it is Wajib to take out Zak ii of the land whether the produce is more or less, big or small.At the end of the verse (141) it was said: وَلَا تُسْرِ‌فُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِ‌فِين is That is, do not spend beyond limits because Allah Ta` ala does not like wasteful spenders. A question arises here. In case a person spends everything he has in the way of Allah, his wealth, even his life, this cannot be called ` Israf (extravagance). In fact, it would be difficult to say that, even by having done all that, one can be sure that he or she has done what was really the due of Allah! Then, what does this prohibition of ` Israf or extravagance at this place really mean? The answer is that extravagance in one department of life usually causes shortfall, short-coming or deficiency in other departments. One who spends extravagantly to fulfill his desires generally ends up failing in his duty to fulfill the due rights of others. Prohibited here is this kind of shortcoming. It means that should a person give away whatever he has in the way of Allah and return wits empty hands, how is he going to fulfill the rights of his children, family and relatives, even those of his own self? Therefore, the rule of guidance given is that one should observe moderation even when spending in the way of Allah so that all due rights can be taken care of.

There are eight pairs, two of the species of sheep and two of goats. Ask them which has He forbidden, the two males or the two females, or what the females carry in their wombs? Produce the sanction if you are truthful.

“Eight males and females; one pair of sheep and one of goats”; say, “Has He forbidden the two males or the two females, or what the two females carry in their wombs? Answer with some knowledge, if you are truthful.”

Eight couples: two of sheep, of goats two. Say: 'Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Tell me with knowledge, if you speak truly.'

[His followers would have it that, in certain cases, any of these] four kinds of cattle of either sex [is unlawful to man]: either of the two sexes of sheep and of goats. Ask [them]: "Is it the two males that He has forbidden, or the two females, or that which the wombs of the two females may contain? Tell me what you know in this respect, if what you say is true."

He hath created eight pairs of the sheep a twain, and of the goats a twain. Say thou: is it the two males He hath forbidden or the two females, or that which the wombs of the two females contain? Declare unto me with knowledge, if ye are truth-tellers.

Eight pairs; of the sheep two (male and female), and of the goats two (male and female). Say: "Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Inform me with knowledge if you are truthful."

Eight pairs: two of the sheep, and two of the goats. Say, “Did He forbid the two males, or the two females, or what the wombs of the two females contain? Inform me with knowledge, if you are truthful.”

These are eight couples, two of sheep, two of goats. Now ask them: 'Is it either the two males that Allah has forbidden or the two females, or what the wombs of the two females may contain? Tell me about this on the basis of sure knowledge, if you speak the truth.'

Eight pairs: of the sheep two (male and female), and of the goats two (male and female). Say: "Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose Inform me with knowledge if you are truthful. "

Eight pairs: Of the sheep twain, and of the goats twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain? Expound to me (the case) with knowledge, if ye are truthful.

Eight mates: two of sheep, and two of goats. Say, ‘Is it the two males that He has forbidden or the two females, or what is contained in the wombs of the two females? Inform me with knowledge, should you be truthful.’

(He has given you) eight couples, a pair of sheep and a pair of goats. Say: 'Of these, has He forbidden you the males, the females, or what the wombs of the two females contain? Tell me with knowledge, if you are truthful'

[They are] eight mates - of the sheep, two and of the goats, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful."

(Supposing) that there are eight pairs of cattle, two pairs of sheep, and two pairs of goats. Tell Me (which is lawful and which is not)? Are the two males unlawful (to eat) or the two females or those that are in the wombs of the females? If you are truthful, then, answer Me exactly.

Eight in pairs-- two of sheep and two of goats. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Inform me with knowledge if you are truthful.

Tham<u>a</u>niyata azw<u>a</u>jin mina a<b>l</b><u>dd</u>ani ithnayni wamina almaAAzi ithnayni qul <u>a</u><b>l</b><u>thth</u>akarayni <u>h</u>arrama ami alonthayayni amm<u>a</u> ishtamalat AAalayhi ar<u>ha</u>mu alonthayayni nabbioonee biAAilmin in kuntum <u>sa</u>diqeen<b>a</b>

God has created four kinds of livestock of either sex: two of sheep and two of goats. Ask them, "Is it the two males He has forbidden or the two females or what the wombs of the two females contain? Tell me on the basis of knowledge, if you are truthful."

(Take) eight (head of cattle) in (four) pairs: of sheep a pair, and of goats a pair; say, hath He forbidden the two males, or the two females, or (the young) which the wombs of the two females enclose? Tell me with knowledge if ye are truthful:

6

ثَمَٰنِيَةَ أَزْوَٰجٍ مِّنَ ٱلضَّأْنِ ٱثْنَيْنِ وَمِنَ ٱلْمَعْزِ ٱثْنَيْنِ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ نَبِّـُٔونِى بِعِلْمٍ إِن كُنتُمْ صَٰدِقِينَ

He created for you eight types: two types of sheep, male and female, and two types of goats. Say, O Messenger, to the idolaters: Did Allah make the two males unlawful because of their being male? If they say, ‘Yes,’ then ask them: Why do you regard the females as unlawful? Or did He make the two females unlawful because of their being female? If they say, ‘Yes,’ then ask them: Why do you regard the males as unlawful? Or did He make what the wombs of the two females contain unlawful because of being contained in the womb? If they say, ‘Yes,’ then ask them: Why do you differentiate between what the wombs contain by making the male unlawful sometimes and making the female unlawful at other times? Tell me, O idolaters, what proper knowledge do you base this on, if you are truthful in your claim that the prohibition for this is from Allah?

He created for you eight types: two types of sheep, male and female, and two types of goats. Say, O Messenger, to the idolaters: Did Allah make the two males unlawful because of their being male? If they say, ‘Yes,’ then ask them: Why do you regard the females as unlawful? Or did He make the two females unlawful because of their being female? If they say, ‘Yes,’ then ask them: Why do you regard the males as unlawful? Or did He make what the wombs of the two females contain unlawful because of being contained in the womb? If they say, ‘Yes,’ then ask them: Why do you differentiate between what the wombs contain by making the male unlawful sometimes and making the female unlawful at other times? Tell me, O idolaters, what proper knowledge do you base this on, if you are truthful in your claim that the prohibition for this is from Allah?

<h2 class="title">These Ayat demonstrate the ignorance of the Arabs before Islam.</h2><p>They used to prohibit the usage of some of their cattle and designate them as Bahirah, Sa'ibah, Wasilah and Ham etc. These were some of the innovations they invented for cattle, fruits and produce. Allah stated that He has created gardens, trellised and untrellised, and cattle, as animals of burden and as Farsh. Allah next mentioned various kinds of cattle, male and female, such as sheep and goats. He also created male and female camels and the same with cows. Allah did not prohibit any of these cattle or their offspring. Rather, they all were created for the sons of Adam as a source for food, transportation, work, milk, and other benefits, which are many. Allah said, </p><div class="text_uthmani arabic">وَأَنزَلَ لَكُمْ مِّنَ الاٌّنْعَـمِ ثَمَـنِيَةَ أَزْوَجٍ</div><p>(And He has sent down for you of cattle eight pairs...) 39:6 Allah said; </p><div class="text_uthmani arabic">أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ</div><p>(...or (the young) which the wombs of the two females enclose...) This refutes the idolators' statement, </p><div class="text_uthmani arabic">مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا</div><p>(What is in the bellies of such and such cattle is for our males alone, and forbidden to our females.) 6:139 Allah said, </p><div class="text_uthmani arabic">نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ</div><p>(Inform me with knowledge if you are truthful.) meaning, tell me with sure knowledge, how and when did Allah prohibit what you claimed is prohibited, such as the Bahirah, Sa'ibah, Wasilah and Ham etc. Al-`Awfi said that Ibn `Abbas said, "Allah's statement, </p><div class="text_uthmani arabic">ثَمَـنِيَةَ أَزْوَجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ</div><p>(Eight pairs: of the sheep two, and of the goats two...) these are four pairs, </p><div class="text_uthmani arabic">قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ الأُنثَيَيْنِ</div><p>(Say: "Has He forbidden the two males or the two females...") I (Allah) did not prohibit any of these. </p><div class="text_uthmani arabic">أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ</div><p>(or (the young) which the wombs of the two females enclose) and does the womb produce but males and females So why do you prohibit some and allow some others </p><div class="text_uthmani arabic">نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ</div><p>(Inform me with knowledge if you are truthful. ) Allah is saying that all of this is allowed." Allah said, </p><div class="text_uthmani arabic">أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّـكُمُ اللَّهُ بِهَـذَا</div><p>(Or, were you present when Allah ordered you such a thing) mocking the idolators' innovations, and their lies that Allah made sacred what they have prohibited. </p><div class="text_uthmani arabic">فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ</div><p>(Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge.) Therefore, no one is more unjust than the people described here and </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ</div><p>(Certainly, Allah guides not the people who are wrongdoers.) The person most worthy of this condemnation is `Amr bin Luhay bin Qum`ah. He was the first person to change the religion of the Prophets and designate the Sa'ibah, Wasilah and Ham, as mentioned in the Sahih. </p>

These Ayat demonstrate the ignorance of the Arabs before Islam.They used to prohibit the usage of some of their cattle and designate them as Bahirah, Sa'ibah, Wasilah and Ham etc. These were some of the innovations they invented for cattle, fruits and produce. Allah stated that He has created gardens, trellised and untrellised, and cattle, as animals of burden and as Farsh. Allah next mentioned various kinds of cattle, male and female, such as sheep and goats. He also created male and female camels and the same with cows. Allah did not prohibit any of these cattle or their offspring. Rather, they all were created for the sons of Adam as a source for food, transportation, work, milk, and other benefits, which are many. Allah said, وَأَنزَلَ لَكُمْ مِّنَ الاٌّنْعَـمِ ثَمَـنِيَةَ أَزْوَجٍ(And He has sent down for you of cattle eight pairs...) 39:6 Allah said; أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ(...or (the young) which the wombs of the two females enclose...) This refutes the idolators' statement, مَا فِى بُطُونِ هَـذِهِ الأَنْعَـمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَجِنَا(What is in the bellies of such and such cattle is for our males alone, and forbidden to our females.) 6:139 Allah said, نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ(Inform me with knowledge if you are truthful.) meaning, tell me with sure knowledge, how and when did Allah prohibit what you claimed is prohibited, such as the Bahirah, Sa'ibah, Wasilah and Ham etc. Al-`Awfi said that Ibn `Abbas said, "Allah's statement, ثَمَـنِيَةَ أَزْوَجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ(Eight pairs: of the sheep two, and of the goats two...) these are four pairs, قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ الأُنثَيَيْنِ(Say: "Has He forbidden the two males or the two females...") I (Allah) did not prohibit any of these. أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ(or (the young) which the wombs of the two females enclose) and does the womb produce but males and females So why do you prohibit some and allow some others نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَـدِقِينَ(Inform me with knowledge if you are truthful. ) Allah is saying that all of this is allowed." Allah said, أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّـكُمُ اللَّهُ بِهَـذَا(Or, were you present when Allah ordered you such a thing) mocking the idolators' innovations, and their lies that Allah made sacred what they have prohibited. فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ(Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge.) Therefore, no one is more unjust than the people described here and إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ(Certainly, Allah guides not the people who are wrongdoers.) The person most worthy of this condemnation is `Amr bin Luhay bin Qum`ah. He was the first person to change the religion of the Prophets and designate the Sa'ibah, Wasilah and Ham, as mentioned in the Sahih.

And there are two of camels and two of oxen. Ask them: "Which has He forbidden, the two males or the two females, or what the females carry in their wombs?" Were you present at the time God issued this command?" Who then could be more wicked than he who fabricates a lie and ascribes it to God to mislead men, without any knowledge? God does not guide the miscreants.

“And a pair of camels and a pair of oxen”; say, “Has He forbidden the two males or the two females, or what the two females carry in their wombs? Were you present when Allah commanded this to you?” So who is more unjust than one who fabricates a lie against Allah in order to lead mankind astray with his ignorance? Indeed Allah does not guide the unjust.

Of camels two, of oxen two. Say: 'Is it the two males He has forbidden or the two females? Or what the wombs of the two females contain? Or were you witnesses when God charged you with this? Then who does greater evil than he who forges against God a lie, in order that he may lead mankind astray without any knowledge? Surely God guides not the people of the evildoers.'

And [likewise they declare as unlawful] either of the two sexes of camels and of bovine cattle. Ask [them]: "Is it the two males that He has forbidden, or the two females, or that which the wombs of the two females may contain? Is it, perchance, that you [yourselves] were witnesses when God enjoined [all] this upon you?" And who could be more wicked than he who, without any [real] knowledge, attributes his own lying inventions to God, and thus leads people astray'? Behold, God does not grace [such] evildoing folk with His guidance.

And of the camels He hath created a twain and of the oxen a twain. Say thou: is it the two males He hath forbidden or the two females, or that which the wombs of the two females contain? Were ye present when Allah enjoined this on you? Who then doth greater wrong than he who fabricateth a lie against Allah that he may lead people astray; verily Allah shall not guide a wrong-doing people.

And of the camels two (male and female), and of oxen two (male and female). Say: "Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose? Or were you present when Allah ordered you such a thing? Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Allah guides not the people who are Zalimun (polytheists and wrong-doers, etc.)."

And two of the camels, and two of the cattle. Say, “Did He forbid the two males, or the two females, or what the wombs of the two females contain? Were you present when God enjoined this upon you?” Who does greater wrong than he who invents lies and attributes them to God, in order to mislead people without knowledge? God does not guide the wicked people.

And likewise, of camels there are two, and of oxen there are two. Ask them: 'Is it either the two males that He has forbidden or the two females, or that which the wombs of the two females may contain? Or were you present when Allah enjoined this commandment upon you?' Who, then, would be more unjust than he who fabricates a lie against Allah that he might lead people astray without knowledge. Surely Allah never guides such a wrong-doing folk.

And of the camels two, and of oxen two. Say: "Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose Or were you present when Allah ordered you such a thing Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Allah guides not the people who are wrongdoers."

And of the camels twain and of the oxen twain. Say: Hath He forbidden the two males or the two females, or that which the wombs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than he who deviseth a lie concerning Allah, that he may lead mankind astray without knowledge. Lo! Allah guideth not wrongdoing folk.

And two of camels and two of oxen. Say, ‘Is it the two males that He has forbidden or the two females, or what is contained in the wombs of the two females? Were you witnesses when Allah enjoined this upon you?’ So who is a greater wrongdoer than him who fabricates a lie against Allah to mislead the people without any knowledge? Indeed Allah does not guide the wrongdoing lot.

Then a pair of camels and a pair of cattle. Say: 'Of these, has He forbidden you the males, the females, or what the wombs of the two females contain? Were you witnesses when Allah charged you with this? Who is more harmful than he who, without knowledge, invents a lie about Allah to mislead people? Allah does not guide the harmdoers.

And of the camels, two and of the cattle, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie about Allah to mislead the people by [something] other than knowledge? Indeed, Allah does not guide the wrongdoing people."

Of the two pairs of camels and cows, are the males unlawful (to eat) or the females or that which exists in the wombs of the females? Were you present when God commanded you to do this? Who are more unjust than those who ascribe falsehood to God and out of ignorance make others go astray? God does not guide the unjust.

And two of camels and two of cows. Say: Has He forbidden the two males or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah enjoined you this? Who, then, is more unjust than he who forges a lie against Allah that he should lead astray men without knowledge? Surely Allah does not guide the unjust people.

Wamina alibili ithnayni wamina albaqari ithnayni qul <u>a</u><b>l</b><u>thth</u>akarayni <u>h</u>arrama ami alonthayayni amm<u>a</u> ishtamalat AAalayhi ar<u>ha</u>mu alonthayayni am kuntum shuhad<u>a</u>a i<u>th</u> wa<u>ssa</u>kumu All<u>a</u>hu bih<u>atha</u> faman a<i><u>th</u></i>lamu mimmani iftar<u>a</u> AAal<u>a</u> All<u>a</u>hi ka<u>th</u>iban liyu<u>d</u>illa a<b>l</b>nn<u>a</u>sa bighayri AAilmin inna All<u>a</u>ha l<u>a</u> yahdee alqawma a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Again, of the camels there are two, and of the oxen two. Ask them, "Is it the two males He has forbidden, or the two females or what the wombs of the two females contain? Were you present when God enjoined this on you?" Who is more unjust than one who, without knowledge, fabricates a lie against God, so that he may lead people astray without knowledge? Surely, God does not guide the wrongdoers.

Of camels a pair, and oxen a pair; say, hath He forbidden the two males, or the two females, or (the young) which the wombs of the two females enclose? - Were ye present when Allah ordered you such a thing? But who doth more wrong than one who invents a lie against Allah, to lead astray men without knowledge? For Allah guideth not people who do wrong.

6

وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

The remainder of the eight types are a pair of camels and a pair of cattle. Say, O Messenger, to the idolaters: Did Allah make any of them unlawful due to their being male or female or due to being contained in the womb? Were you, O idolaters, present when Allah gave the instruction for the prohibition of the animals that you regard as unlawful, according to your claim? There is no greater wrong and offence than a person who makes up lies about Allah, by attributing to Him the prohibition of that which He has not prohibited, in order to mislead people from the straight path without any basis. Allah does not guide to the right path those who do wrong by making up lies about Allah.

The remainder of the eight types are a pair of camels and a pair of cattle. Say, O Messenger, to the idolaters: Did Allah make any of them unlawful due to their being male or female or due to being contained in the womb? Were you, O idolaters, present when Allah gave the instruction for the prohibition of the animals that you regard as unlawful, according to your claim? There is no greater wrong and offence than a person who makes up lies about Allah, by attributing to Him the prohibition of that which He has not prohibited, in order to mislead people from the straight path without any basis. Allah does not guide to the right path those who do wrong by making up lies about Allah.

You tell them: "In all the commands revealed to me I find nothing which men have been forbidden to eat except carrion and running blood and flesh of the swine for it is unclean, or meat consecrated in the name of some other than God, which is profane. But if one is constrained to eat of these without craving or reverting to it, then surely your Lord is forgiving and kind."

Say (O dear Prophet Mohammed – peace and blessings be upon him), “I do not find in what is sent down to me any eatable prohibited to a consumer, except if it is carrion, or blood flowing from blood vessels, or the flesh of swine – for that is indeed foul, or the sin causing animal over which the name of any other than Allah is taken at the time of slaughtering; so for one compelled by circumstances, neither himself desiring nor eating more than necessary, indeed your Lord is Oft Forgiving, Most Merciful.”

Say: 'I do not find, in what is revealed to me, aught forbidden to him who eats thereof except it be carrion, or blood outpoured, or the flesh of swine -- that is an abomination -- or an ungodly thing that has been hallowed to other than God; yet whoso is constrained, not desiring nor transgressing, surely thy Lord is All-forgiving, All-compassionate.'

Say [O Prophet]: "In all that has been revealed unto me, I do not find anything forbidden to eat, if one wants to eat thereof, unless it be carrion, or blood poured forth, or the flesh of swine-for that, behold, is loathsome-or a sinful offering over which any name other than God's has been invoked. But if one is driven by necessity - neither coveting it nor exceeding his immediate need -then [know that], behold, thy Sustainer is much-forgiving, a dispenser of grace."

Say thou: I find not in that which hath been revealed unto me aught forbidden unto an eater that eateth thereof, except it be carcass, or blood poured forth, or flesh of swine, for that verily is foul, or an abomination over which is invoked the name of other than that of Allah. Then whosoever is driven thereto, neither lusting nor transgressing, verily thy Lord is Forgiving, Merciful.

Say (O Muhammad SAW): "I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., or on which Allah's Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits, (for him) certainly, your Lord is Oft-Forgiving, Most Merciful."

Say, “In what was revealed to me, I find nothing forbidden to a consumer who eats it, except carrion, or spilled blood, or the flesh of swine—because it is impure—or a sinful offering dedicated to other than God. But if someone is compelled by necessity, without being deliberate or malicious—your Lord is Forgiving and Merciful.

Tell them (O Muhammad!): 'I do not find in what has been revealed to me anything forbidden for anyone who wants to eat unless it is carrion, outpoured blood and the flesh of swine, all of which is unclean; or that which is profane having been slaughtered in a name other than that of Allah. But whosoever is constrained to it by necessity - neither desiring to disobey nor exceeding the limit of necessity - your Lord is surely AllForgiving, All-Compassionate.

Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth, or the flesh of swine; for that surely, is unclean (Rijs), or immorally slaughtered in the name of other than Allah. But whosoever is forced by necessity without willful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft-Forgiving, Most Merciful."

Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swineflesh - for that verily is foul - or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for him) lo! thy Lord is Forgiving, Merciful.

Say, ‘I do not find in what has been revealed to me that anyone be forbidden to eat anything except carrion or spilt blood, or the flesh of swine—for that is indeed unclean—or an impiety offered to other than Allah.’ But should someone be compelled, without being rebellious or aggressive, indeed your Lord is all-forgiving, all-merciful.

Say: 'I find nothing in what has been revealed to me that forbids any one to eat of any food except the dead, running blood, and the flesh of swine for these are unclean and that which has been hallowed in its slaughter to other than Allah. But whoever is constrained to eat of any of these, not intending to sin or transgress, then your Lord is Forgiving, the Most Merciful.

Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful."

(Muhammad), tell them, "I do not find anything which has been made unlawful to eat in what has been revealed to me except carrion, blood flowing from the body, pork [for pork is absolutely filthy] and the flesh of the animals slaughtered without the mention of the name of God. However, in an emergency, when one does not have any intention of rebelling or transgressing against the law, your Lord will be All-forgiving and All-merciful.

Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of swine-- for that surely is unclean-- or that which is a transgression, other than (the name of) Allah having been invoked on it; but whoever is driven to necessity, not desiring nor exceeding the limit, then surely your Lord is Forgiving, Merciful.

Qul l<u>a</u> ajidu fee m<u>a</u> oo<u>h</u>iya ilayya mu<u>h</u>arraman AAal<u>a</u> <u>ta</u>AAimin ya<u>t</u>AAamuhu ill<u>a</u> an yakoona maytatan aw daman masfoo<u>h</u>an aw la<u>h</u>ma khinzeerin fainnahu rijsun aw fisqan ohilla lighayri All<u>a</u>hi bihi famani i<u>dt</u>urra ghayra b<u>a</u>ghin wal<u>a</u> AA<u>a</u>din fainna rabbaka ghafoorun ra<u>h</u>eem<b>un</b>

Say [O Prophet], "In all that has been revealed to me, I do not find a ban on anything to eat, except for carrion, flowing blood and pork, all these being unclean or profane, on which the name of someone other than God has been invoked." But if anyone is forced by necessity, being neither disobedient nor exceeding the limit, then surely your Lord is most forgiving and merciful.

Say: "I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine,- for it is an abomination - or, what is impious, (meat) on which a name has been invoked, other than Allah's". But (even so), if a person is forced by necessity, without wilful disobedience, nor transgressing due limits,- thy Lord is Oft-forgiving, Most Merciful.

6

قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُۥ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ

Say, O Messenger: I do not find in what Allah has revealed to me anything forbidden except that which dies without being properly slaughtered, blood that is flowing, the meat of a pig – for that is impure and unlawful – or that which is slaughtered in the name of other than Allah (such as animals slaughtered in the name of idols). Whoever is forced by necessity to eat of these forbidden things due to extreme hunger, without looking for enjoyment by eating them and without exceeding the limit of necessity, there will be no sin on him in that. Your Lord, O Messenger, is Forgiving towards the person who is compelled to eat from that and is Compassionate towards such a person.

Say, O Messenger: I do not find in what Allah has revealed to me anything forbidden except that which dies without being properly slaughtered, blood that is flowing, the meat of a pig – for that is impure and unlawful – or that which is slaughtered in the name of other than Allah (such as animals slaughtered in the name of idols). Whoever is forced by necessity to eat of these forbidden things due to extreme hunger, without looking for enjoyment by eating them and without exceeding the limit of necessity, there will be no sin on him in that. Your Lord, O Messenger, is Forgiving towards the person who is compelled to eat from that and is Compassionate towards such a person.

<h2 class="title">Forbidden Things</h2><p>Allah commands His servant and Messenger, Muhammad , </p><div class="text_uthmani arabic">قُلْ</div><p>(Say) O Muhammad to those who prohibited what Allah has provided them, claiming this falsehood to be from Allah, </p><div class="text_uthmani arabic">لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ</div><p>(I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it,) This Ayah means, I do not find any animals that are prohibited, except these mentioned here. We should mention here that the prohibited things mentioned in Surat Al-Ma'idah and the Hadiths on this subject amend the meaning of this Ayah. </p><div class="text_uthmani arabic">أَوْ دَمًا مَّسْفُوحًا</div><p>(or blood poured.) Qatadah commented, "Poured blood was prohibited, but the meat that still has some blood in it is allowed." Al-Humaydi said that Sufyan narrated to us that `Amr bin Dinar narrated to us, "I said to Jabir bin `Abdullah, `They claim that the Messenger of Allah prohibited the meat of donkeys during (the day of) Khaybar.' He said, `Al-Hakam bin `Amr narrated that from the Messenger of Allah . That scholar - refering to Ibn `Abbas - denied it, reciting the Ayah; </p><div class="text_uthmani arabic">قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ</div><p>(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...")"' Al-Bukhari and Abu Dawud collected it. Abu Bakr bin Marduwyah and Al-Hakim, in his Mustadrak, recorded that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to eat some things and avoid some other things, because they disliked them. Later on, Allah sent His Prophet , revealed His Book, allowed what He allowed, and prohibited what He prohibited. Therefore, whatever Allah allowed is lawful and whatever He prohibited is unlawful. Whatever He did not mention, there is no sin in it." He then recited the Ayah, </p><div class="text_uthmani arabic">قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ</div><p>(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...") This is the wording with Ibn Marduwyah. Abu Dawud also recorded this statement, and Al-Hakim said, "Its chain is Sahih and they did not record it." Imam Ahmad recorded that Ibn `Abbas said, "A sheep belonging to Sawdah bint Zam`ah died and she said, `O Allah's Messenger! So-and-so (sheep) has died.' He said, </p><div class="text_uthmani arabic">«فَلِمَ لَا أَخَذْتُمْ مَسْكَهَا؟»</div><p>(Why did you not use its skin) She said, `Should we use the skin of a sheep that has died' Allah's Messenger said, </p><div class="text_uthmani arabic">«إِنَّمَا قَالَ اللهُ:</div><div class="text_uthmani arabic">قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ</div><div class="text_uthmani arabic">وَإِنَّكُمْ لَا تَطْعَمُونَهُ أَنْ تَدْبَغُوهُ فَتَنْتَفِعُوا بِه»</div><p>(Allah only said, (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, except Maytah (a dead animal) or blood poured forth, or the flesh of swine....) You will not be eating it if you tan its skin and benefit from it.) So she had the sheep skinned, the skin was tanned and made into a water skin that she kept until it wore out." Al-Bukhari and an-Nasa'i collected a similar Hadith. Allah said, </p><div class="text_uthmani arabic">فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ</div><p>(But whosoever is forced by necessity without willful disobedience, nor transgressing due limits;) Therefore, whoever is forced by necessity to eat anything that Allah has forbidden in this honorable Ayah, without transgressing his limits, then for him, </p><div class="text_uthmani arabic">فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ</div><p>(certainly, your Lord is Oft-Forgiving, Most Merciful.) We mentioned the explanation of this Ayah in Surat Al-Baqarah. This honorable Ayah contradicts the idolators' innovated prohibitions for certain kinds of wealth, relying merely on their misguided ideas, such as the Bahirah, Sa'ibah, Wasilah and Ham. Allah commanded His Messenger to inform them that he does not find that such types of animals are prohibited in what Allah revealed to him. In this Ayah, Allah only prohibited dead animals, poured blood, the flesh of swine and what has been slaughtered for something other than Allah. Other things were not prohibited here, but rather treated as that which does not have a ruling, i.e., permissible. Therefore, how do you -- idolators -- claim that such items are prohibited, and why did you prohibit them when Allah did not prohibit them </p>

Forbidden ThingsAllah commands His servant and Messenger, Muhammad , قُلْ(Say) O Muhammad to those who prohibited what Allah has provided them, claiming this falsehood to be from Allah, لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ(I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it,) This Ayah means, I do not find any animals that are prohibited, except these mentioned here. We should mention here that the prohibited things mentioned in Surat Al-Ma'idah and the Hadiths on this subject amend the meaning of this Ayah. أَوْ دَمًا مَّسْفُوحًا(or blood poured.) Qatadah commented, "Poured blood was prohibited, but the meat that still has some blood in it is allowed." Al-Humaydi said that Sufyan narrated to us that `Amr bin Dinar narrated to us, "I said to Jabir bin `Abdullah, `They claim that the Messenger of Allah prohibited the meat of donkeys during (the day of) Khaybar.' He said, `Al-Hakam bin `Amr narrated that from the Messenger of Allah . That scholar - refering to Ibn `Abbas - denied it, reciting the Ayah; قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...")"' Al-Bukhari and Abu Dawud collected it. Abu Bakr bin Marduwyah and Al-Hakim, in his Mustadrak, recorded that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to eat some things and avoid some other things, because they disliked them. Later on, Allah sent His Prophet , revealed His Book, allowed what He allowed, and prohibited what He prohibited. Therefore, whatever Allah allowed is lawful and whatever He prohibited is unlawful. Whatever He did not mention, there is no sin in it." He then recited the Ayah, قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ(Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...") This is the wording with Ibn Marduwyah. Abu Dawud also recorded this statement, and Al-Hakim said, "Its chain is Sahih and they did not record it." Imam Ahmad recorded that Ibn `Abbas said, "A sheep belonging to Sawdah bint Zam`ah died and she said, `O Allah's Messenger! So-and-so (sheep) has died.' He said, «فَلِمَ لَا أَخَذْتُمْ مَسْكَهَا؟»(Why did you not use its skin) She said, `Should we use the skin of a sheep that has died' Allah's Messenger said, «إِنَّمَا قَالَ اللهُ:قُل لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍوَإِنَّكُمْ لَا تَطْعَمُونَهُ أَنْ تَدْبَغُوهُ فَتَنْتَفِعُوا بِه»(Allah only said, (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, except Maytah (a dead animal) or blood poured forth, or the flesh of swine....) You will not be eating it if you tan its skin and benefit from it.) So she had the sheep skinned, the skin was tanned and made into a water skin that she kept until it wore out." Al-Bukhari and an-Nasa'i collected a similar Hadith. Allah said, فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ(But whosoever is forced by necessity without willful disobedience, nor transgressing due limits;) Therefore, whoever is forced by necessity to eat anything that Allah has forbidden in this honorable Ayah, without transgressing his limits, then for him, فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ(certainly, your Lord is Oft-Forgiving, Most Merciful.) We mentioned the explanation of this Ayah in Surat Al-Baqarah. This honorable Ayah contradicts the idolators' innovated prohibitions for certain kinds of wealth, relying merely on their misguided ideas, such as the Bahirah, Sa'ibah, Wasilah and Ham. Allah commanded His Messenger to inform them that he does not find that such types of animals are prohibited in what Allah revealed to him. In this Ayah, Allah only prohibited dead animals, poured blood, the flesh of swine and what has been slaughtered for something other than Allah. Other things were not prohibited here, but rather treated as that which does not have a ruling, i.e., permissible. Therefore, how do you -- idolators -- claim that such items are prohibited, and why did you prohibit them when Allah did not prohibit them

We made unlawful for the Jews all animals with claws or nails, and the fat of the oxen and sheep, except that on their backs or their intestines, or which remains attached to their bones. This was the punishment for their insubordination; and what We say is true.

And for the Jews We forbade all animals with claws; and forbade them the fat of oxen and sheep except which is on their backs or joined to their intestines or to the bone; We awarded this to them for their rebellion; and indeed, surely, We are truthful.

And to those of Jewry We have forbidden every beast with claws; and of oxen and sheep We have forbidden them the fat of them, save what their backs carry, or their entrails, or what is mingled with bone; that We recompensed them for their insolence; surely We speak truly.

And [only] unto those who followed the Jewish faith did We forbid all beasts that have claws; and We forbade unto them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone: thus did We requite them for their evildoing-for, behold, We are true to Our word!"

And unto those who are Judaised We forbade every animal with cloven hoof; and of the bullock and the goats We forbade unto them the fat thereof, save that which is borne on their backs or entrails or that which sticketh to the bone. Thus We requited them for their rebellion, and verily We are the Truthful.

And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails, or is mixed up with a bone. Thus We recompensed them for their rebellion [committing crimes like murdering the Prophets, eating of Riba (usury), etc.]. And verily, We are Truthful.

For the Jews We forbade everything with claws. As of cattle and sheep: We forbade them their fat, except what adheres to their backs, or the entrails, or what is mixed with bone. This is how We penalized them for their inequity. We are indeed truthful.

And to those who had Judaized We have forbidden all beasts with claws, and the fat of oxen and sheep except the fat which is either on their backs or their entrails, or that which sticks to the bones. Thus did We requite them for their rebellion. Surely We state the Truth.

And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their Hawaya, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful.

Unto those who are Jews We forbade every animal with claws. And of the oxen and the sheep forbade We unto them the fat thereof save that upon the backs or the entrails, or that which is mixed with the bone. That we awarded them for their rebellion. And lo! we verily are truthful.

To the Jews We forbade every animal having an undivided hoof, and of oxen and sheep We forbade them their fat, except what is borne by their backs or the entrails, or what is attached to the bones. We requited them with that for their rebelliousness, and We indeed speak the truth.

We forbade the Jews all with undivided hoofs and the fat of sheep and cattle, except what is on their backs and entrails, and what is mixed with their bones. As such We recompensed them for their transgress ions. Indeed, We are truthful.

And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone. [By] that We repaid them for their injustice. And indeed, We are truthful.

We made unlawful for the Jews all the claw-footed animals, fat of the cows, sheep and goats except what is found on their backs, intestines and whatever is mixed with their bones. Thus, did We recompense them for their rebellion and We are certainly truthful.

And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep We made unlawful to them the fat of both, except such as was on their backs or the entrails or what was mixed with bones: this was a punishment We gave them on account of their rebellion, and We are surely Truthful.

WaAAal<u>a</u> alla<u>th</u>eena h<u>a</u>doo <u>h</u>arramn<u>a</u> kulla <u>th</u>ee <i><u>th</u></i>ufurin wamina albaqari wa<b>a</b>lghanami <u>h</u>arramn<u>a</u> AAalayhim shu<u>h</u>oomahum<u>a</u> ill<u>a</u> m<u>a</u> <u>h</u>amalat <i><u>th</u></i>uhooruhum<u>a</u> awi al<u>h</u>aw<u>a</u>y<u>a</u> aw m<u>a</u> ikhtala<u>t</u>a biAAa<i><u>th</u></i>min <u>tha</u>lika jazayn<u>a</u>hum bibaghyihim wainn<u>a</u> la<u>sa</u>diqoon<b>a</b>

We forbade the Jews all animals with claws and the fat of sheep [and goats] and oxen, except what is on their backs and in their intestines and what adheres to their bones. That is the penalty We imposed on them for their disobedience. And We assuredly are true to Our word.

For those who followed the Jewish Law, We forbade every (animal) with undivided hoof, and We forbade them that fat of the ox and the sheep, except what adheres to their backs or their entrails, or is mixed up with a bone: this in recompense for their wilful disobedience: for We are true (in Our ordinances).

6

وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍ ذَٰلِكَ جَزَيْنَٰهُم بِبَغْيِهِمْ وَإِنَّا لَصَٰدِقُونَ

I made unlawful for the Jews animals whose toes were not separated (such as camels and ostriches). I also made unlawful for them the fat of cattle and sheep, except for what was attached to their backs or on their intestines or what was mixed with bone (such as the rump or flank). I repaid them for their disobedience by making these things unlawful for them. I am truthful in all that I relate.

I made unlawful for the Jews animals whose toes were not separated (such as camels and ostriches). I also made unlawful for them the fat of cattle and sheep, except for what was attached to their backs or on their intestines or what was mixed with bone (such as the rump or flank). I repaid them for their disobedience by making these things unlawful for them. I am truthful in all that I relate.

<h2 class="title">Foods that were Prohibited for the Jews Because of their Transgression</h2><p>Allah says, We forbade for the Jews every bird and animal with undivided hoof, such as the camel, ostrich, duck and goose. Allah said here, </p><div class="text_uthmani arabic">وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ</div><p>(and We forbade them the fat of the ox and the sheep...) The Jews used to forbid these types of foods saying that Isra'il, or Ya`qub, used to forbid them for himself so they too forbid them. This was mentioned by As-Suddi. `Ali bin Abi Talhah reported that Ibn `Abbas said that, </p><div class="text_uthmani arabic">إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَآ</div><p>(except what adheres to their backs) refers to the fat that clings to their backs. Allah said next, </p><div class="text_uthmani arabic">أَوِ الْحَوَايَآ</div><p>(or their Hawaya) that is, the entrails, according to Abu Ja`far bin Jarir. He also said, "The meaning here is, `And from ox and sheep, We forbade their fat for the Jews, except the fat on their backs and what the entrails carry." `Ali bin Abi Talhah said that, Ibn `Abbas said that the, Hawaya, are the entrails. Similar was reported from Mujahid, Sa`id bin Jubayr and Ad-Dahhak. Allah's statement, </p><div class="text_uthmani arabic">أَوْ مَا اخْتَلَطَ بِعَظْمٍ</div><p>(....or is mixed up with a bone.) means, We allowed the Jews the fat that is mixed with bones. Ibn Jurayj commented, "The fat on the rump that is mixed with the tailbone was allowed for them, and also the fat on the legs, head, eyes and what adheres to the bones." As-Suddi said similarly. Allah said, </p><div class="text_uthmani arabic">ذَلِكَ جَزَيْنَـهُم بِبَغْيِهِمْ</div><p>(Thus We recompensed them for their rebellion.) meaning, We imposed this restriction on them as recompense for their rebellion and defying Our commandments. Allah said in another Ayah, </p><div class="text_uthmani arabic">فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيراً </div><p>(For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them -- and for their hindering many from Allah's way) 4:160. Allah's statement, </p><div class="text_uthmani arabic">وِإِنَّا لَصَـدِقُونَ</div><p>(And verily, We are Truthful.) means, We were justified in the penalty We gave them. Ibn Jarir commented, "We are Truthful in what We informed you of, O Muhammad; Our forbidding these foods for them, not as they claimed, that Israel merely forbade these things for himself (so they imitated him, they claimed)." </p><h2 class="title">The Tricks of the Jews, and Allah's Curse</h2><p>`Abdullah bin `Abbas narrated, "When `Umar bin Al-Khattab was told that Samurah sold liquor, he commented, `May Allah fight Samurah! Did he not know that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَعَنَ اللهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا»</div><p>(May Allah curse the Jews! The fats were forbidden for them, so they melted the fat and sold it.)" This Hadith is recorded in the Two Sahihs. Jabir bin `Abdullah said, "In the year of the victory of Makkah, I heard Allah's Messenger saying; </p><div class="text_uthmani arabic">«إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَام»</div><p>(Allah and His Messenger have forbidden selling alcoholic drinks (intoxicants), dead animals, swine and idols.) He was asked, `What about the fat of dead animals They are used to dye skins, paint ships and are used as light by the people.' He said, </p><div class="text_uthmani arabic">«لَا هُوَ حَرَام»</div><p>(No, it is still unlawful.) He then said, </p><div class="text_uthmani arabic">«قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ وَأَكَلُوا ثَمَنَه»</div><p>(May Allah fight the Jews! When Allah forbade them the fats of animals, they melted the fat, sold it and ate its price.)" The Group recorded this Hadith. </p>

Foods that were Prohibited for the Jews Because of their TransgressionAllah says, We forbade for the Jews every bird and animal with undivided hoof, such as the camel, ostrich, duck and goose. Allah said here, وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ(and We forbade them the fat of the ox and the sheep...) The Jews used to forbid these types of foods saying that Isra'il, or Ya`qub, used to forbid them for himself so they too forbid them. This was mentioned by As-Suddi. `Ali bin Abi Talhah reported that Ibn `Abbas said that, إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَآ(except what adheres to their backs) refers to the fat that clings to their backs. Allah said next, أَوِ الْحَوَايَآ(or their Hawaya) that is, the entrails, according to Abu Ja`far bin Jarir. He also said, "The meaning here is, `And from ox and sheep, We forbade their fat for the Jews, except the fat on their backs and what the entrails carry." `Ali bin Abi Talhah said that, Ibn `Abbas said that the, Hawaya, are the entrails. Similar was reported from Mujahid, Sa`id bin Jubayr and Ad-Dahhak. Allah's statement, أَوْ مَا اخْتَلَطَ بِعَظْمٍ(....or is mixed up with a bone.) means, We allowed the Jews the fat that is mixed with bones. Ibn Jurayj commented, "The fat on the rump that is mixed with the tailbone was allowed for them, and also the fat on the legs, head, eyes and what adheres to the bones." As-Suddi said similarly. Allah said, ذَلِكَ جَزَيْنَـهُم بِبَغْيِهِمْ(Thus We recompensed them for their rebellion.) meaning, We imposed this restriction on them as recompense for their rebellion and defying Our commandments. Allah said in another Ayah, فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيراً (For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them -- and for their hindering many from Allah's way) 4:160. Allah's statement, وِإِنَّا لَصَـدِقُونَ(And verily, We are Truthful.) means, We were justified in the penalty We gave them. Ibn Jarir commented, "We are Truthful in what We informed you of, O Muhammad; Our forbidding these foods for them, not as they claimed, that Israel merely forbade these things for himself (so they imitated him, they claimed)." The Tricks of the Jews, and Allah's Curse`Abdullah bin `Abbas narrated, "When `Umar bin Al-Khattab was told that Samurah sold liquor, he commented, `May Allah fight Samurah! Did he not know that the Messenger of Allah said, «لَعَنَ اللهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا»(May Allah curse the Jews! The fats were forbidden for them, so they melted the fat and sold it.)" This Hadith is recorded in the Two Sahihs. Jabir bin `Abdullah said, "In the year of the victory of Makkah, I heard Allah's Messenger saying; «إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَام»(Allah and His Messenger have forbidden selling alcoholic drinks (intoxicants), dead animals, swine and idols.) He was asked, `What about the fat of dead animals They are used to dye skins, paint ships and are used as light by the people.' He said, «لَا هُوَ حَرَام»(No, it is still unlawful.) He then said, «قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ وَأَكَلُوا ثَمَنَه»(May Allah fight the Jews! When Allah forbade them the fats of animals, they melted the fat, sold it and ate its price.)" The Group recorded this Hadith.

If they call you a liar, tell them infinite is the mercy of your Lord; but His vengeance will not be turned back from the sinners.

Then if they deny you (O dear Prophet Mohammed – peace and blessings be upon him) say, “Your Lord has boundless mercy; and His wrath is never withdrawn from the culprits.”

So, if they cry thee lies, say: 'Your Lord is of mercy all-embracing, and His might will never be turned back from the people of the sinners.'

And if they give thee the lie, say: "Limitless is your Sustainer in His grace; but His punishment shall not be averted from people who are lost in sin."

So if they belie thee, say thou: Your Lord is Owner of extensive mercy, and His wrath shall not be turned aside from the guilty people,

If they (Jews) belie you (Muhammad SAW) say you: "Your Lord is the Owner of Vast Mercy, and never will His Wrath be turned back from the people who are Mujrimun (criminals, polytheists, sinners, etc.)."

If they accuse you of lying, say, “Your Lord is Possessor of infinite mercy, but His wrath cannot be averted from the guilty people.”

'Then if they give you the lie, say: 'Your Lord is of unbounded mercy; but His punishment shall not be averted from the guilty folk.'

If they deny you say: "Your Lord is the Owner of vast mercy, and never will His wrath be turned back from the people who are criminals."

So if they give the lie to thee (Muhammad), say: Your Lord is a Lord of All-Embracing Mercy, and His wrath will never be withdrawn from guilty folk.

But if they deny you, say, ‘Your Lord is dispenser of an all-embracing mercy, but His punishment will not be averted from the guilty lot.’

If they belie you, say: 'Your Lord is the Owner of all Encompassing Mercy, but His Might cannot be withheld from the nation, the evildoers'

So if they deny you, [O Muhammad], say, "Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals."

They reject you. (Muhammad), tell them, "Your Lord's mercy is completely overwhelming, but no one can save the sinful from His wrath."

But if they give you the lie, then say: Your Lord is the Lord of All-encompassing mercy; and His punishment cannot be averted from the guilty people.

Fain ka<u>thth</u>abooka faqul rabbukum <u>th</u>oo ra<u>h</u>matin w<u>a</u>siAAatin wal<u>a</u> yuraddu basuhu AAani alqawmi almujrimeen<b>a</b>

So, if they accuse you of lying, say, "The mercy of your Lord is all-encompassing. His punishment cannot be averted from sinful men."

If they accuse thee of falsehood, say: "Your Lord is full of mercy all-embracing; but from people in guilt never will His wrath be turned back.

6

فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَٰسِعَةٍ وَلَا يُرَدُّ بَأْسُهُۥ عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ

If they deny you, O Messenger, and do not accept what you brought from your Lord, then say to them in encouragement: Your Lord is One, possessor of vast mercy. It is because of His mercy that He has given you relief and has not yet taken you to task by punishing you. Also say to them as a warning: His punishment is not averted from those who commit sins.

If they deny you, O Messenger, and do not accept what you brought from your Lord, then say to them in encouragement: Your Lord is One, possessor of vast mercy. It is because of His mercy that He has given you relief and has not yet taken you to task by punishing you. Also say to them as a warning: His punishment is not averted from those who commit sins.

<div class="text_uthmani arabic">فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَسِعَةٍ</div><p>(Say: "Your Lord is the Owner of vast mercy...") encouraging them to seek Allah's vast mercy and follow His Messenger , </p><div class="text_uthmani arabic">وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ</div><p>(and never will His wrath be turned back from the people who are criminals.) discouraging them from defying the Messenger, the Final Prophet, Muhammad . Allah often joins encouragement with threats in the Qur'an. Allah said at the end of this Surah: </p><div class="text_uthmani arabic">إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ</div><p>(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) 6:165 Allah also said, </p><div class="text_uthmani arabic">وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ</div><p>(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment.) 13:6, and </p><div class="text_uthmani arabic">نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ </div><p>(Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50, and </p><div class="text_uthmani arabic">غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ</div><p>(The Forgiver of sin, the Acceptor of repentance, the Severe in punishment.) 40:3 and, </p><div class="text_uthmani arabic">إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ - إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ - وَهُوَ الْغَفُورُ الْوَدُودُ </div><p>(Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats. And He is Oft-Forgiving, full of love.)85:12-14. There are many other Ayat on this subject. </p>

فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَسِعَةٍ(Say: "Your Lord is the Owner of vast mercy...") encouraging them to seek Allah's vast mercy and follow His Messenger , وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ(and never will His wrath be turned back from the people who are criminals.) discouraging them from defying the Messenger, the Final Prophet, Muhammad . Allah often joins encouragement with threats in the Qur'an. Allah said at the end of this Surah: إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) 6:165 Allah also said, وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment.) 13:6, and نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ (Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50, and غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ(The Forgiver of sin, the Acceptor of repentance, the Severe in punishment.) 40:3 and, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ - إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ - وَهُوَ الْغَفُورُ الْوَدُودُ (Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats. And He is Oft-Forgiving, full of love.)85:12-14. There are many other Ayat on this subject.

But the idolaters say: "If God had so willed we would not have associated (others with Him), nor would have our fathers, nor would we have forbidden any thing." So had others denied before them, and had to taste Our punishment in the end. Ask them: "Have you any knowledge? Then display it. You follow nothing but conjecture, and are nothing but liars."

The polytheists will now say, “Had Allah willed, we would not have ascribed partners (to Him) nor would have our forefathers, nor would we have forbidden anything”; similarly those before them had denied, till the time they tasted Our punishment; say, “Do you have any knowledge so you can offer it to us? You follow only assumptions and only make guesses.”

The idolaters will say, 'Had God willed, we would not have been idolaters, neither our fathers, nor would we have forbidden aught.' Even so the people before them cried lies until they tasted Our might. Say: 'Have you any knowledge, for you to bring forth for us? You follow only surmise, merely conjecturing.'

THOSE who are bent on ascribing divinity to aught beside God will say, "Had God so willed, we would not have ascribed divinity to aught but Him, nor would our forefathers [have done so]; and neither would we have declared as forbidden anything [that He has allowed]." Even so did those who lived before them give the lie to the truth -until they came to taste Our punishment! Say: "Have you any [certain] knowledge which you could proffer to us? You follow but [other people's] conjectures, and you yourselves do nothing but guess."

Anon will those who associate had God willed, we would not say: have associated, nor our fathers; neither could we have forbidden aught. Even so belied those before them, until they tasted Our wrath. Say thou: is there with you any authority, that ye may bring unto us? ye but follow your fancy, and only conjecture.

Those who took partners (in worship) with Allah will say: "If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will)." Likewise belied those who were before them, (they argued falsely with Allah's Messengers), till they tasted of Our Wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie."

The polytheists will say, “Had God willed, we would not have practiced idolatry, nor would have our forefathers, nor would we have prohibited anything.” Likewise those before them lied, until they tasted Our might. Say, “Do you have any knowledge that you can produce for us? You follow nothing but conjecture, and you only guess.”

Those who associate others with Allah in His divinity will now surely say: 'Had Allah willed, neither we nor our forefathers would have associated others with Allah in His divinity, nor would we have declared anything (which Allah did not forbid) as forbidden.' Even so those who had lived before them gave the lie (to the Truth) until they tasted Our chastisement. Tell them: 'Have you any sure knowledge that you can produce before us? In fact you are only following idle fancies, merely conjecturing.'

Those who committed Shirk say: "If Allah had willed, we would not have commited Shirk, nor would our fathers, and we would not have forbidden anything (against His will)." Likewise belied those who were before them, till they tasted Our wrath. Say: "Have you any knowledge (proof) that you can produce before us Verily, you follow the Zann and you do nothing but lie."

They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess.

The polytheists will say, ‘Had Allah wished we would not have ascribed any partner [to Him], nor our fathers, nor would we have forbidden anything.’ Those who were before them had denied likewise until they tasted Our punishment. Say, ‘Do you have any [revealed] knowledge that you can produce before us? You follow nothing but conjectures, and you do nothing but surmise.’

The idolaters will say: 'Had Allah willed, neither we nor our fathers would have associated (idols), nor would we have forbidden anything. As such, those who have gone before them belied until they tasted Our Might. Say: 'Have you any knowledge you can bring forth to us? You follow nothing but guessing and you are only speakers of conjecture'

Those who associated with Allah will say, "If Allah had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything." Likewise did those before deny until they tasted Our punishment. Say, "Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying."

The pagans will say, "Had God wanted, we would not have worshipped idols, nor would our fathers, nor would we have made anything unlawful." Others before them had also spoken such lies until they experienced the severity of Our wrath. (Muhammad), ask them, "Do you possess any knowledge? If so, tell us about it. You follow only conjectures and preach falsehood."

Those who are polytheists will say: If Allah had pleased we would not have associated (aught with Him) nor our fathers, nor would we have forbidden (to ourselves) anything; even so did those before them reject until they tasted Our punishment. Say: Have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies.

Sayaqoolu alla<u>th</u>eena ashrakoo law sh<u>a</u>a All<u>a</u>hu m<u>a</u> ashrakn<u>a</u> wal<u>a</u> <u>a</u>b<u>a</u>on<u>a</u> wal<u>a</u> <u>h</u>arramn<u>a</u> min shayin ka<u>tha</u>lika ka<u>thth</u>aba alla<u>th</u>eena min qablihim <u>h</u>att<u>a</u> <u>tha</u>qoo basan<u>a</u> qul hal AAindakum min AAilmin fatukhrijoohu lan<u>a</u> in tattabiAAoona ill<u>a</u> a<b>l</b><i><u>thth</u></i>anna wain antum ill<u>a</u> takhru<u>s</u>oon<b>a</b>

Those who associate partners with God will surely say, "Had God pleased, neither we nor our fathers would have served other gods besides Him; nor would we have made anything unlawful." Likewise those who lived before them argued falsely until they came to taste Our punishment! Say, "Have you any knowledge? If so, produce it before us. You follow nothing but conjecture. You are merely guessing."

Those who give partners (to Allah) will say: "If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath. Say: "Have ye any (certain) knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie."

6

سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَآ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ

The idolaters will say, using Allah’s will and decree as proof for their associating partners with Him: If Allah had willed that neither we nor our ancestors associate any partners with Him we would not have done so; and if He had willed that we do not make anything unlawful for ourselves we would not have done so. Those before them also denied their messengers with similar worthless proofs saying: If Allah had willed that we do not prohibit them, we would not have done so. So they persisted in their denial until they tasted My punishment that I sent down on them. Say, O Messenger, to these idolaters: Do you have any evidence that indicates that Allah is pleased that you associate others with Him, and that you make lawful what He has prohibited, and make unlawful what He has allowed? Just because you did these actions does not mean that He is pleased with them. You are following nothing but speculation with respect to this and speculation holds no weight against the truth. You are only lying.

The idolaters will say, using Allah’s will and decree as proof for their associating partners with Him: If Allah had willed that neither we nor our ancestors associate any partners with Him we would not have done so; and if He had willed that we do not make anything unlawful for ourselves we would not have done so. Those before them also denied their messengers with similar worthless proofs saying: If Allah had willed that we do not prohibit them, we would not have done so. So they persisted in their denial until they tasted My punishment that I sent down on them. Say, O Messenger, to these idolaters: Do you have any evidence that indicates that Allah is pleased that you associate others with Him, and that you make lawful what He has prohibited, and make unlawful what He has allowed? Just because you did these actions does not mean that He is pleased with them. You are following nothing but speculation with respect to this and speculation holds no weight against the truth. You are only lying.

<h2 class="title">A False Notion and its Rebuttal</h2><p>Here Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said, </p><div class="text_uthmani arabic">لَوْ شَآءَ اللَّهُ مَآ أَشْرَكْنَا وَلاَحَرَّمْنَا مِن شَىْءٍ</div><p>("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah, </p><div class="text_uthmani arabic">وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ</div><p>(And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)") 43:20. Similar is mentioned in Surat An-Nahl. Allah said next, </p><div class="text_uthmani arabic">كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ</div><p>(Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment. </p><div class="text_uthmani arabic">قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ</div><p>(Say: "Have you any knowledge...") that Allah is pleased with you and with your ways, </p><div class="text_uthmani arabic">فَتُخْرِجُوهُ لَنَآ</div><p>(that you can produce before us.) and make it plain, apparent and clear for us. However, </p><div class="text_uthmani arabic">إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ</div><p>(Verily, you only follow the Zann) doubts and wishful thinking, </p><div class="text_uthmani arabic">وَإِنْ أَنتُمْ إِلاَّ تَخْرُصُونَ</div><p>(and you do nothing but lie) about Allah in the false claims that you utter. Allah said next, </p><div class="text_uthmani arabic">قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ </div><p>(Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet </p><div class="text_uthmani arabic">قُلْ</div><p>(Say) O Muhammad, to them, </p><div class="text_uthmani arabic">فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ</div><p>("With Allah is the perfect proof and argument. ..") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills. </p><div class="text_uthmani arabic">فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ</div><p>(had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى</div><p>(And had Allah willed, He could have gathered them together (all) on true guidance,) 6:35 and </p><div class="text_uthmani arabic">وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ</div><p>(And had your Lord willed, those on earth would have believed, all of them together.) 10:99 and, </p><div class="text_uthmani arabic">وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ </div><div class="text_uthmani arabic">إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبّكَ لاَمْلاَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ-</div><p>(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.") 11:118-119 Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said, </p><div class="text_uthmani arabic">قُلْ هَلُمَّ شُهَدَآءَكُمُ</div><p>(Bring forward your witnesses,) produce your witnesses, </p><div class="text_uthmani arabic">الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَـذَا</div><p>(who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard, </p><div class="text_uthmani arabic">فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ</div><p>(Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue, </p><div class="text_uthmani arabic">وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ كَذَّبُواْ بِآيَـتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ</div><p>(And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him. </p>

A False Notion and its RebuttalHere Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said, لَوْ شَآءَ اللَّهُ مَآ أَشْرَكْنَا وَلاَحَرَّمْنَا مِن شَىْءٍ("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah, وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ(And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)") 43:20. Similar is mentioned in Surat An-Nahl. Allah said next, كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ(Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment. قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ(Say: "Have you any knowledge...") that Allah is pleased with you and with your ways, فَتُخْرِجُوهُ لَنَآ(that you can produce before us.) and make it plain, apparent and clear for us. However, إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ(Verily, you only follow the Zann) doubts and wishful thinking, وَإِنْ أَنتُمْ إِلاَّ تَخْرُصُونَ(and you do nothing but lie) about Allah in the false claims that you utter. Allah said next, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet قُلْ(Say) O Muhammad, to them, فَلِلَّهِ الْحُجَّةُ الْبَـلِغَةُ("With Allah is the perfect proof and argument. ..") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills. فَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ(had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat, وَلَوْ شَآءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى(And had Allah willed, He could have gathered them together (all) on true guidance,) 6:35 and وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ(And had your Lord willed, those on earth would have believed, all of them together.) 10:99 and, وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبّكَ لاَمْلاَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ-(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.") 11:118-119 Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said, قُلْ هَلُمَّ شُهَدَآءَكُمُ(Bring forward your witnesses,) produce your witnesses, الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَـذَا(who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard, فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ(Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue, وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ كَذَّبُواْ بِآيَـتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ(And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him.

Say: "To God belongs the consummate argument. Had He willed He would surely have guided all of you aright."

Say, “Then only Allah’s argument is the complete one; so had He willed, He would have guided you all.”

Say: 'To God belongs the argument conclusive; for had He willed, He would have guided you all.'

Say: "[Know,] then, that the final evidence [of all truth] rests with God alone; and had He so willed, He would have guided you all aright.

Say thou: with Allah resteth the argument evident. Wherefore, had He so willed, He would have guided you all.

Say: "With Allah is the perfect proof and argument, (i.e. the Oneness of Allah, the sending of His Messengers and His Holy Books, etc. to mankind), had He so willed, He would indeed have guided you all."

Say, “To God belongs the conclusive argument. Had He willed, He would have guided you all.”

'Then say to them: '(As against your argument) Allah's is the conclusive argument. Surely, had He willed, He would have guided you all to the Truth.

Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all."

Say - For Allah's is the final argument - Had He willed He could indeed have guided all of you.

Say, ‘To Allah belongs the conclusive argument. Had He wished, He would have surely guided you all.’

Say: 'Allah alone has the conclusive proof. Had He willed, He would have guided you all'

Say, "With Allah is the far-reaching argument. If He had willed, He would have guided you all."

Say, "Final authority belongs only to God. Had He wanted, He would have given you all guidance".

Say: Then Allah's is the conclusive argument; so if He please, He would certainly guide you all.

Qul falill<u>a</u>hi al<u>h</u>ujjatu alb<u>a</u>lighatu falaw sh<u>a</u>a lahad<u>a</u>kum ajmaAAeen<b>a</b>

Say, "God alone has the conclusive proof. If He had willed, He could have guided every one of you."

Say: "With Allah is the argument that reaches home: if it had been His will, He could indeed have guided you all."

6

قُلْ فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَٰلِغَةُ فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ

Say, O Messenger, to the idolaters: If you only have these weak arguments, then Allah has a decisive argument against which the excuses you present hold no weight and before which the doubts that you cling to will disappear. If Allah had willed to guide all of you to the truth, O idolaters, He would have done so.

Say, O Messenger, to the idolaters: If you only have these weak arguments, then Allah has a decisive argument against which the excuses you present hold no weight and before which the doubts that you cling to will disappear. If Allah had willed to guide all of you to the truth, O idolaters, He would have done so.

Tell them: "Bring your witnesses to testify that God has forbidden this (and this)." Then even if they testify, you should not testify with them; and do not follow the wishes of those who deny Our signs and believe not in the Hereafter, and make others the equal of their Lord.

Say, “Bring your witnesses who can testify that Allah has forbidden this”; then if they do testify, O listener (followers of this Prophet) do not bear witness along with them and do not follow the desires of those who deny Our signs, and of those who do not believe in the Hereafter and who ascribed equals to their Lord.

Say: 'Produce your witnesses, those who testify God has forbidden this.' Then if they testify, bear not witness with them; and do not thou follow the caprices of those who cried lies to Our signs, and who believe not in the world to come, and ascribe equals to their Lord.

Say: "Bring forward your witnesses who could bear witness that God has forbidden [all] this!" -and if they bear witness [falsely], do not bear witness with them; and do not follow the errant views of those who have given the lie to Our messages, nor of those who believe not in the life to come, and who regard other powers as their Sustainer's equals!

Say thou: here with your witnesses, those who will testify that Allah hath forbidden all this. Then even if they testify, testify thou not with them. And follow thou not the desires of those who belie Our signs and those who believe not in the Hereafter while they equalise others with their Lord.

Say: "Bring forward your witnesses, who can testify that Allah has forbidden this. Then if they testify, testify not you (O Muhammad SAW) with them. And you should not follow the vain desires of such as treat Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord."

Say, “Produce your witnesses who would testify that God has prohibited this.” If they testify, do not testify with them. And do not follow the whims of those who deny Our revelation, and those who do not believe in the Hereafter, and those who equate others with their Lord.

Say to them: 'Call your witnesses to testify that Allah forbade such-and-such.' Then if they do testify, neither testify with them nor follow the desires of those who have given the lie to Our signs and who do not believe in the Hereafter and set up equals with their Lord.

Say: "Bring forward your witnesses, who can testify that Allah has forbidden this." Then if they testify, do not testify with them. And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.

Say: Come, bring your witnesses who can bear witness that Allah forbade (all) this. And if they bear witness, do not thou bear witness with them. Follow thou not the whims of those who deny Our revelations, those who believe not in the Hereafter and deem (others) equal with their Lord.

Say, ‘Bring your witnesses who may testify that Allah has forbidden this.’ So if they testify, do not testify with them, and do not follow the desires of those who deny Our signs, and those who do not believe in the Hereafter and equate [others] with their Lord.

Say: 'Bring those witnesses of yours who can testify that Allah has forbidden this' If they testify to it, do not testify with them, nor follow the wishes of those who belie Our verses, and disbelieve in the Everlasting Life and ascribe equals to their Lord.

Say, [O Muhammad], "Bring forward your witnesses who will testify that Allah has prohibited this." And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate [others] with their Lord.

Ask them to call their witness who will testify that God has made certain things unlawful. Even if they do testify, do not testify with them. Do not follow the desires of those who have rejected Our revelations and the pagans who do not believe in the Day of Judgment.

Say: Bring your witnesses who should bear witness that Allah has forbidden this, then if they bear witness, do not bear witness with them; and follow not the low desires of those who reject Our communications and of those who do not believe in the hereafter, and they make (others) equal to their Lord.

Qul halumma shuhad<u>a</u>akumu alla<u>th</u>eena yashhadoona anna All<u>a</u>ha <u>h</u>arrama h<u>atha</u> fain shahidoo fal<u>a</u> tashhad maAAahum wal<u>a</u> tattabiAA ahw<u>a</u>a alla<u>th</u>eena ka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> wa<b>a</b>lla<u>th</u>eena l<u>a</u> yuminoona bi<b>a</b>l<u>a</u>khirati wahum birabbihim yaAAdiloon<b>a</b>

Say, "Come, bring your witnesses, who can testify that God forbade [all] this." If they bear witness [falsely], do not bear witness with them; nor yield to the wishes of those who deny Our signs, nor of those who do not believe in the life to come and set up others as equals with their Lord.

Say: "Bring forward your witnesses to prove that Allah did forbid so and so." If they bring such witnesses, be not thou amongst them: Nor follow thou the vain desires of such as treat our signs as falsehoods, and such as believe not in the Hereafter: for they hold others as equal with their Guardian-Lord.

6

قُلْ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشْهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَٰذَا فَإِن شَهِدُوا۟ فَلَا تَشْهَدْ مَعَهُمْ وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ

Say, O Messenger, to these idolaters who make unlawful what Allah has allowed and who claim that it is Allah who has made it unlawful: Bring your witnesses to testify that Allah has made these things unlawful. If they testify without any knowledge that Allah has made these things unlawful, then do not believe their testimony, O Messenger, because it is false testimony. Do not follow the desires of those who let their desires rule over them. They denied His verses when they made unlawful what Allah had allowed. Do not follow those who do not have faith in the Afterlife and who associate others with their Lord. How can a person who deals with his Lord in this way be followed?

Say, O Messenger, to these idolaters who make unlawful what Allah has allowed and who claim that it is Allah who has made it unlawful: Bring your witnesses to testify that Allah has made these things unlawful. If they testify without any knowledge that Allah has made these things unlawful, then do not believe their testimony, O Messenger, because it is false testimony. Do not follow the desires of those who let their desires rule over them. They denied His verses when they made unlawful what Allah had allowed. Do not follow those who do not have faith in the Afterlife and who associate others with their Lord. How can a person who deals with his Lord in this way be followed?

Tell them: "Come, I will read out what your Lord has made binding on you: That you make none the equal of God, and be good to your parents, and do not abandon your children out of poverty, for We give you food and We shall provide for them; and avoid what is shameful, whether open or hidden, and do not take a life which God has forbidden, unless for some just cause. These things has God enjoined on you. Haply you may understand.

Say, “Come – so that I may recite to you what your Lord has forbidden for you that ‘Do not ascribe any partner to Him and be good to parents; and do not kill your children because of poverty; We shall provide sustenance for all – you and them; and do not approach lewd things, the open among them or concealed; and do not unjustly kill any life which Allah has made sacred; this is the command to you, so that you may have sense.’

Say: 'Come, I will recite what your Lord has forbidden you: that you associate not anything with Him, and to be good to your parents, and not to slay your children because of poverty; We will provide you and them and that you approach not any indecency outward or inward, and that you slay not the soul God has forbidden, except by right. That then He has charged you with; haply you will understand.

Say: "Come, let me convey unto you what God has [really] forbidden to you: "Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against but, rather,] do good unto your parents; and do not kill your children for fear of poverty - [for] it is We who shall provide sustenance for you as well as for them; and do not commit any shameful deeds, be they open or secret; and do not take any human being's life-[the life] which God has declared to be sacred -otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason;

Say thou: come, I shall recite that which your Lord hath forbidden unto you: associate not aught with Him, and shew kindness unto the parents, and slay not your offspring for fear of want - We it is who shall provide for you and them -and approach not indecencies, whatsoever is open thereof and whatsoever is concealed, and slay not anyone whom Allah hath forbidden except for justification. Thus He enjoineth you that haply ye may reflect.

Say (O Muhammad SAW): "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.

Say, “Come, let me tell you what your Lord has forbidden you: that you associate nothing with Him; that you honor your parents; that you do not kill your children because of poverty—We provide for you and for them; that you do not come near indecencies, whether outward or inward; and that you do not kill the soul which God has sanctified—except in the course of justice. All this He has enjoined upon you, so that you may understand.”

Say to them (O Muhammad!): 'Come, let me recite what your Lord has laid down to you: (i) that you associate nothing with Him; (ii) and do good to your parents; (iii) and do not slay your children out of fear of poverty. We provide you and will likewise provide them with sustenance; (iv) and do not even draw to things shameful - be they open or secret; (v) and do not slay the soul santified by Allah except in just cause; this He has enjoined upon you so that you may understand;

Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be kind and dutiful to your parents; kill not your children because of poverty -- We provide sustenance for you and for them. Come not near to Al-Fawahish (immoral sins) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause. This He has commanded you that you may understand."

Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: That ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath command you, in order that ye may discern.

Say, ‘Come, I will recount what your Lord has forbidden you. That you shall not ascribe any partners to Him, and you shall be good to the parents, you shall not kill your children due to penury—We will provide for you and for them—you shall not approach indecencies, the outward among them and the inward ones, and you shall not kill a soul [whose life] Allah has made inviolable, except with due cause. This is what He has enjoined upon you so that you may exercise your reason.

Say: 'Come, I will recite to you what your Lord forbids you; that you shall associate anything with Him; that you shall be good to your parents, that you shall not kill your children because of poverty, We provide for you and for them, that you shall not commit foul deeds whether openly or in secret, and that you shall not kill the soul that Allah has forbidden except by right. With such Allah charges you, in order that you understand.

Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."

(Muhammad), say, "Let me tell you about what your Lord has commanded: Do not consider anything equal to God; Be kind to your parents; Do not murder your children out of fear of poverty, for We give sustenance to you and to them. Do not even approach indecency either in public or in private. Take not a life which God has made sacred except by way of justice and law. Thus does He command you that you may learn wisdom.

Say: Come I will recite what your Lord has forbidden to you-- (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty-- We provide for you and for them-- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand.

Qul taAA<u>a</u>law atlu m<u>a</u> <u>h</u>arrama rabbukum AAalaykum all<u>a</u> tushrikoo bihi shayan wabi<b>a</b>lw<u>a</u>lidayni i<u>h</u>s<u>a</u>nan wal<u>a</u> taqtuloo awl<u>a</u>dakum min iml<u>a</u>qin na<u>h</u>nu narzuqukum waiyy<u>a</u>hum wal<u>a</u> taqraboo alfaw<u>ah</u>isha m<u>a</u> <i><u>th</u></i>ahara minh<u>a</u> wam<u>a</u> ba<u>t</u>ana wal<u>a</u> taqtuloo a<b>l</b>nnafsa allatee <u>h</u>arrama All<u>a</u>hu ill<u>a</u> bi<b>a</b>l<u>h</u>aqqi <u>tha</u>likum wa<u>ssa</u>kum bihi laAAallakum taAAqiloon<b>a</b>

Say, "Come! I will tell you what your Lord has really forbidden you! Do not associate anything with Him; be good to your parents; and do not kill your children for fear of poverty, We shall provide sustenance for you as well as for them, refrain from committing indecent deeds, whether openly or in secret; and do not kill the life which God has made sacred, save by right. That is what He has enjoined upon you, so that you may understand.

Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.

6

قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُم مِّنْ إِمْلَٰقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ

Say, O Messenger, to the people: Come! I will read to you what Allah has made unlawful. He has made it unlawful that you associate any creation as partner to Him; that you disobey your parents – for it is your duty to be good to them; that you kill your children due to poverty – as the people during the period of ignorance used to do – I provide for you and for them. He has also made it unlawful that you go near immoral acts, whether they are done openly or in secret; and that you kill the soul that Allah has prohibited you from killing, unless it is done rightfully (such as in the case of adultery and apostasy). He has instructed you with what was mentioned so that you understand Allah’s instructions and prohibitions.

Say, O Messenger, to the people: Come! I will read to you what Allah has made unlawful. He has made it unlawful that you associate any creation as partner to Him; that you disobey your parents – for it is your duty to be good to them; that you kill your children due to poverty – as the people during the period of ignorance used to do – I provide for you and for them. He has also made it unlawful that you go near immoral acts, whether they are done openly or in secret; and that you kill the soul that Allah has prohibited you from killing, unless it is done rightfully (such as in the case of adultery and apostasy). He has instructed you with what was mentioned so that you understand Allah’s instructions and prohibitions.

<p>Commentary</p><p>Prior to the verses appearing above, for about two to three sections, the recurring theme has been how heedless and ignorant human beings had bypassed the law revealed by the Law Giver and the Creator of whatever there is in the heavens and the earth and, in its place, had taken ancestral and innovated customs as their religion. There were things Allah had made unlawful. They took them as lawful and started using them. Then, there were things Allah had made lawful. They made these unlawful for themselves. Again, they made some things lawful for men and unlawful for women, while some others they declared to be lawful for women but unlawful for men.</p><p>There are three verses here (143, 144 and 145) which describe those particular things which have been declared unlawful by Allah Ta` ala. There are nine things mentioned in the detailed statement (151-152). After that, comes the tenth commandment in the words: هَـٰذَا صِرَ‌اطِي مُسْتَقِيمًا فَاتَّبِعُوهُ. That is, this path of Mine is straight. So, follow it - 153. This statement points out to the religion and code (Din and Shariah) brought and taught by the Holy Prophet ﷺ and entrusts the whole field of Halal (lawful) and Haram (unlawful), Ja'iz (permissible) and Na-Ja'iz (impermissible), Makruh (reprehensible) and Mustahabb (recommended) to the standard that everyone should follow the Muhammadi Shari'ah, take what it says is Halal as Halal, and take what it says is Haram as Haram, and let no one go about deciding what is Halal and what is Haram on one's own.</p><p>Then, there appears a detailed statement of ten things in these verses where the real objective is to describe things which are Haram - which required that all these be described in the negative case. But, the Holy Qur'an, in the wisdom of its approach, has described some of them positively in the imperative form - which means that acting against it is Haram (Kashshaf). Its wisdom will become evident a little later. However, the ten things the unlawfulness of which appears in these verses are: (1) To associate anyone with Allah Ta` ala in belief, deed, worship or obedience; (2) not be good to parents; (3) to kill children because of poverty; (4) to indulge in shameful doings; (5) to kill someone unjustly; (6) to eat up the orphan's property by false means; (7) to weigh or measure short; (8) to be unjust in witness, judgment or speech; (9) to betray the covenant of Allah; and (10) to avoid the straight path of Allah and follow other ways right and left.</p><p>Some Virtues of the Verses</p><p>Ka'b al-Ahbar, an accomplished scholar of the Torah, was a Jew before he became a Muslim. He says that these verses of the Holy Qur'an which describe ten unlawful things are with what the Torah, the Book of Allah, begins after Bismillah. It has also been said that these are the ten commandments revealed to Sayyidna Musa (علیہ السلام) .</p><p>Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ says that these are the ` Verses of Established Meaning' (Muhkam Ayat) mentioned in Surah 'Al-` Imran (3:7). On these, all religious systems brought by prophets ﷺ - from Sayyidna Adam (علیہ السلام) to the Last among Prophets ﷺ۔ have been in agreement and none of these was abrogated in any religion, community or Shari'ah. (Tafsir Al-Bahr Al-Muhit)</p><p>These Verses are the Will and Testament of the Holy Prophet</p><p>According to a narration of Sayyidna ` Abdullah ibn Masud ؓ reported in Tafsir Ibn Kathir, he said that a person who wishes to see a special will of the Holy Prophet ﷺ with his seal on it, he should recite these verses. Therein lies the will and testament bequeathed under the command of his Lord by the Holy Prophet ﷺ to his Ummah.</p><p>Based on a narration of Sayyidna ` Ubadah ibn Samit ؓ has been reported by Hakim that, addressing his Sahabah, the Holy Prophet ﷺ said: ` Who will take a pledge of allegiance at my hands ( بَیعت : bay'ah) on three verses?' After that, he recited these three verses and said: ` A person who fulfills this Bay'ah (pledge of allegiance), his reward stands due with Allah.'</p><p>DETAILS OF TEN PROHIBITIONS AND EXPLANATION OF THE THREE VERSES</p><p>These verses (151-153) open with the words: قُلْ تَعَالَوْا أَتْلُ مَا حَرَّ‌مَ رَ‌بُّكُمْ عَلَيْكُمْ (Say, "Come, I recite what your Lord has prohibited for you" ). The word: تَعَالَوْا (ta` alaw) here (translated as ` come,' does carry the essential meaning, but misses the refinement of what it implies in the text - a difficulty technically impossible to surmount in a task of this delicate nature when exact parallels just do not exist - tr.) is an expression used at a time when the caller stands on high ground and calls those beneath to come close to him. The hint thus released is towards the prospect of their rising high and gaining prestige by accepting this invitation. The sense of the sentence where the address is. to the Holy Prophet ﷺ is that he should ask these people to come along so that he may recite to them things which Allah Ta` ala has made Haram for them. at he was going to give them was a message directly from Allah Ta` ala and, as such, there was no intrusion of someone's opinion, estimation or conjecture in it. This was in their interest so that they could get ready to stay safe against them rather than go about branding as Haram what Allah has made Halal.</p><p>Though, the address in this verse directly refers to the disbelievers of Makkah, but the subject of the address is general in its nature. It includes the entire humankind, whether believers or disbelievers, Arabs or non-Arabs, or those living now or generations to come in the future. (Al-Bahr Al-Muhit)</p><p>The First Grave Sin Forbidden is Shirk</p><p>After having addressed with this concern and elegance, the first thing to be identified of all that has been prohibited was: أَلَّا تُشْرِ‌كُوا بِهِ شَيْئًا 1f That you shall not associate anyone or anything with Allah. This was the first task. And do not make idols into God like the polytheists of Arabia, nor call prophets God or son of God like Jews and Christians, nor take angels to be daughters of God like others, nor equate prophets and saints with Allah Ta` ala in His attributes of knowledge and power like the ignorant masses.</p><p>Shirk : Definition and Kinds</p><p>According to Tafsir Mazhari, the word: شَيْئًا (shai'an: anything), at this place, could also mean that one should not be involved in any kind of Shirk, whether manifest (jaliyy) or concealed (khafiyy). Everyone knows manifest Shirk which is the ascribing of equals or partners to Allah either by associating someone with Allah in worship and obedience or in His exclusive attributes. And concealed Shirk is that one, in his or her vocation in life, in material and religious objectives and in profit and loss, though holds the belief that Allah is the Maker and Mover of things yet, in practice, takes others as such, and pins all efforts and hopes on them, or is a hypocrite in acts of worship, offering prayers correctly to show off before others, or spends in charity to earn a good name for himself, or actually, in practice, takes someone other than Allah to be the controlling authority in profit and loss. The sage, Shaykh Sa'di (رح) has put the idea in a nutshell when he said:</p><p>دریں نوعے ازشرک پوشیدہ است کہ زیدم بہ بخشید و عمرم بخست</p><p>Concealed here too is a kind of Shirk</p><p>That A made me gain and B made me lose.</p><p>The reality is no more but that, whatever the gain or loss, it is from that Absolute Master. The supposed names A and B are drapes from behind which comes the manifestation of gain or loss. Otherwise, the truth of the matter, as it appears in Sahib Hadith, is: ` If all Jinns and human beings join up to bring to you a benefit which Allah Ta` ala has not destined for you, they can never dare do that - in the same way, if all Jinns and human beings join up to bring a loss on you which Allah Ta` ala has not willed, this too is not possible for anyone to do.</p><p>In brief, one should abstain strictly from both kinds of Shirk, manifest and concealed. The way worshiping idols is included under Shirk, also included thereunder is equating prophets and saints with Allah Ta` ala in His attributes of knowledge and power. If, God forbid, this happens to be the very belief of someone, then, it will be classed as manifest Shirk; and if, such a belief is not there, but this happens to be done in actual practice, then, it will be called concealed Shirk. At this place, the very first instruction given is to stay away from Shirk. The reason is that Shirk is a crime about which the Qur'an has given the decision that, for it, there is no forgiveness. The forgiveness of sins - other than Shirk - is possible depending on different causes. There-fore, as narrated by Sayyidna 'Ubadah ibn Samit ؓ ، and Sayyidna Abu Ad-Darda' ؓ it appears in Hadith that the Holy Prophet ﷺ said:</p><p>Do not ascribe anyone as partner with Allah - even if you are dismembered, or hanged, or burnt alive.</p><p>The Second Sin : Mistreating Parents</p><p>Mentioned after that was: وَبِالْوَالِدَيْنِ إِحْسَانًا (and be good to parents). The purpose at this place is to tell not to be disobedient to parents and not to cause pain to them. But, it is in a way of wisdom that the prohibition has been sublimated as 'be good to parents.' The aim is to point out that, in the matter of parents, it is not enough that one does not disobey parents or does not cause any pain to them, but it is one's duty to keep them pleased with decent, generous and obliging treatment. This has been made more explicit in another verse of the it appears as: وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ Qur'an where 1; which means: For them, lower your shoulders in humility - 17:24 - (an eloquently figurative mode of describing the attitude of love, reverence, readiness and availibity to help out and care for, in all sincerity, and in tenderness at its sublimes, something the Qur'an has itself put in one word, 'mercy', suffixed after the words of the verse quoted above).</p><p>It will be noticed that, in this verse, causing pain to parents or exposing them to physical or emotion inconveniences has been placed as the second crime after Shirk. This is similar to the instruction given in another verse of the Holy Qur'an where Allah Ta` ala has combined the duty of being obedient to them, and being responsible to see that they are comfortable, with the obligation to worship Him alone. It was said:</p><p>وَقَضَىٰ رَ‌بُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا</p><p>And your Lord has decreed that you shall not worship anyone other than Him and that you shall be good to parents - 17:23.</p><p>Then, in Surah Luqman, it was said:</p><p>أَنِ اشْكُرْ‌ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِي</p><p>Be grateful to Me, and to your parents, and to Me is the re-turn (meaning: If you do otherwise, you will be punished) - 31:14.</p><p>It has been reported from Sayyidna ` Abdullah ibn Masud ؓ ، in the Sahihayn (the two collections of Sahih Ahadith by Al-Bukhari and Muslim) that he asked the Holy Prophet ﷺ ` Which deed is the best?' He said: ` Offering Salah at its due time (Mustahabb : recommended time).' Then, he asked again: ` After that, which deed is the best?' To that, he said: ` Being good to parents.' Once again, he asked: ` Which deed comes after that?' He said: ` Jihad in the way of Allah.'</p><p>According to a narration by Sayyidna Abu Hurairah ؓ reported in Sahib Muslim, once the Holy Prophet ﷺ said the words: زغِمَ اَنفُہ رَغَم اَنفُہ three times, that is, 'disgraced is he, disgraced is he, disgraced is he.' The noble Companions submitted: ` Ya Rasul Allah, who is disgraced?' He said: ` The person who found his father and mother, or one of them, in old age and still he did not enter the Jannah.'</p><p>It means that serving parents during their old age makes it certain that the server will be admitted to Paradise. And certainly deprived and disgraced is he who has allowed such an easy bargain of Paradise slip out of his hands. This bargain is easy because parents are naturally affectionate to their children on their own. A little consideration here and there would make them all too happy. So, pleasing parents does not depend on or require a major act of grace. The restriction of old age placed here is because parents, when healthy and strong, take care of their needs by themselves - rather, would not hesitate to come to their assistance when needed, financially, physically or morally. At that time, neither do they need being served, nor would that service carry any distinct weight of its own. Serving parents can only be worthwhile and praiseworthy at a time when they need it because of their old age.</p><p>The Third Prohibition : Killing Children</p><p>The third thing made Haram in these verses is the killing of children. It is relevant in the context because the right of parents due on children was taken up before it - and here, it is the right of children which is due on parents. The worst limit of evil treatment of children was what was practiced in the days of Jahiliyyah when they were killed or buried alive. This verse stops them from doing that. It was said: وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْ‌زُقُكُمْ وَإِيَّاهُمْ is (and do not kill your children be-cause of poverty - We will give provision to you, and to them as well).</p><p>During the pre-Islam days of Arab Jahiliyyah, there was a cruel custom. When a girl was born in a household, they would bury her alive fearing the shame of having to take someone as a son-in-law - and there were occasions when, fearing that they would have difficulties in feeding and providing for children, these cruel people would kill them with their own hands. The Qur'an erased this custom. Then, by saying what was said above, it gave them the treatment they needed against this mental sickness of theirs - because of which, that is, because of their worry as to how they were going to feed them, they committed such a heinous crime. Allah Ta` ala has told them in this verse that they were not the ones really responsible for feeding and providing for them. This was the direct responsibility of Allah Ta` ala. They too, in their food and provisions, were dependent on Him. He gives that to them. Then, they give it to children too. If He does not provide them with it, they could not even think of producing one grain of wheat or rice on their own. Miracles do not work like that. Bringing out a tiny seed by tearing its way through tons of earth on the fields in the form of a tender bud or shoot and then giving it the shape of a tree and then making them sprout with flowers and fruits is a question they should answer. Whose work is that? Can a father and mother do that? Far from it, these are all wonders wrought by the power and wisdom of the Absolute Master. The role human beings play in this phenomena is limited. They can do no more than make the land clean and soft, water the plants when they come out and look after them. But, they have no role in making flowers and fruits come out. This tells us that the idea of parents that they provide for children is wrong. In fact, it is from the unseen treasures of Allah Ta` ala Himself that parents too get their provision, and their children as well. Therefore, by bringing in the mention of parents earlier in the sentence, it was said: 'We will provide for you, and for them as well.' In making the reference to parents precede, the hint given may be that: The provisions are given to you so that you pass it on to children - as it appears in a IIadith of the Holy Prophet , ..Is .l3 where he is reported to have said:</p><p>اِنَّمَا تُنصَرُونَ و تُرزَقُونَ بِضُعَفَاءِکُم</p><p>It is only for the sake of the weak among you that Allah Ta'ala helps and provides for you too.</p><p>The same subject appears in Surah al-Isra' of the Holy Qur'an where, in the matter of Rizq, children have been mentioned before parents by saying: نَّحْنُ نَرْ‌زُقُهُمْ وَإِيَّاكُمْ is, 'We shall provide for them, and for you as well -17:31.' Here too, the hint given is that 'deserving of being provided for first, in Our sight, are weak children who cannot do that on their own - it is for their sake that rizq is given to you.'</p><p>A Modern Form of Killing Children</p><p>It is obvious that the crime of killing children and that it is a grave sin as pointed out in this verse applies to formal killing as such. But, a little thought would prove that the failure to give proper education and training to children as a result of which they remain uninformed or heedless to Allah, His Rasul and the concern for 'Akhirah and, God forbid, fall into immoral and shameless life patterns alien to Islam, then, this attitude too, shall be no less than killing of children. The Qur'an calls a person who does not know Allah and does not obey Him a dead person. This is what has been explained earlier in this very Surah in the verse: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ (Could it be that the one who was dead and We gave him life ... - 6:122). People who do not attend to the grooming of the deeds and morals of their children, leave them open and free (to be hunted by aggressive influences around them, influences which have an ` open season' in our time), or let them go through a system of education as a result of which Islamic morals are ruined, then, they too, in a way, are liable to be charged with the crime of killing their children - for formal killing only ruins what is one's transitory life in the mortal world, but this type of killing ruins what is one's eternal life in the 'Akhirah, a terrible loss indeed.</p><p>The Fourth Prohibition : Shameful Acts</p><p>The fourth thing declared Haram in these verses is the doing of what is shameful. About it, says the Qur'an: وَلَا تَقْرَ‌بُوا الْفَوَاحِشَ مَا ظَهَرَ‌ مِنْهَا وَمَا بَطَنَ (and do not go near shameful acts, whether they are open or secret-151).</p><p>The word: الْفَوَاحِشَ (al-fawahish) is the plural form of: فَاحِشہ (fahishah) and the words: فَحَش (fahsh), فَاحِشہ (fahsha' ) فَحشَاء and فَاحِشہ (fahisha) are all verbal nouns and are usually translated in English as immodest, indecent or shameful acts. In the terminology of the Qur'an and Hadith, these words are used to denote every evil act the vicious and disorderly effects of which reach far and wide. This is the meaning given by Imam Raghib al-Isfahani in Mufradat al-Qur'an and Ibn Kathir in An-Nihayah. The prohibition of Fuhsh and Fahsha' (obscenity, indecency, adultery, fornication, whoredom or abomination or monstrosity of any description) appears time and again in the Holy Qur'an, for example, in Surah An-Nahl, it is said: يَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ‌ (He forbids you from the indecent and the evil -16:90) and, in Surah Al-A` raf, it is said: حَرَّ‌مَ رَ‌بِّيَ الْفَوَاحِشَ (my Lord has forbidden indecent deeds - 7:33).</p><p>So, in this general sense of the word used by the Qur'an, included there are all grave sins, whether related to words or deeds, whether committed openly or secretly, in fact, all doings which are counter to good and right and all acts which are counter to modesty and shame. That is why this word is generally used in the sense of shameful deeds. In this verse of the Qur'an, it has been stressed that one should not go even near to what are shameful acts. If this is taken in a broad and general sense, it will become inclusive of all evil traits and sins, whether of speech, or those of hands and feet and the heart. And if it is taken in the commonly and widely understood sense, that is, in the sense of immodesty, then, it would be referring to shameful acts, their preliminaries and their means and motives.</p><p>Then, within this verse, there is the explanation of the word ` al-fawahish' when it is said: مَا ظَهَرَ‌ مِنْهَا وَمَا بَطَنَ (whether they are open or secret). Thus, according to the first Tafsir, all outward indecencies would mean all sins committed through speech would be referring to sins which and feet etc., and inward indecencies ungratefulness, forth from the heart, such as, envy, malice, greed, ungratefulness, impatience and others of this nature.</p><p>According to the other Tafsir, outward indecencies would mean acts of immodesty indulged in openly while those inward would be the ones done secretly. The open practice of evil includes all its preliminaries and accessories. Looking at some woman with evil intentions, touching her with hands etc., talking to her in that way are all included under it. As for inward indecency, it includes all secret plans made to actualize thoughts and intentions which are put into practice to achieve the evil and indecent end.</p><p>Some respectable commentators s common that outward and everyone to shameful acts the evil of which knows what it means. As for inward indecencies, they refer to acts which are immodest in the sight of Allah, though people generally not take them as bad, or common people are not aware that they are Haram, for example, after having divorced a wife thrice, to keep living with her as a wife (which she is not anymore), or marrying a woman marriage with whom is not lawful in Sharl'ah.</p><p>In short, this verse, in terms of the real sense of ` al-fawahish', en-compasses all outward and inward sins - and, in terms of the commonly held view, it is inclusive of all open and secret methods of immodesty, indecency and act of shame. Then, the command given in this matter is that one should not go even near things like that. The insistence on ‘not going even near them’ means that one should even abstain from going to a place when there is an apprehension that such a visit would cause the visitor to be smeared with sin, and that one should also abstain from deeds which lead on to ways of sin. In a Hadith, the Holy Prophet ﷺ has been reported to have said: مَن حَامَ حَولَ حَمیً اَق شَکَ اَن یَّقَعَ فِیہِ</p><p>It is not unlikely that one who keeps roaming around prohibited place might enter it as well.</p><p>Therefore, precaution demands that one should not even go near what is prohibited.</p><p>The Fifth Prohibition : Killing Unjustly</p><p>Of the prohibitions, the fifth is killing unjustly. About it, it was said: yl;Sll'-I I '"'Y' and do not kill a person whom Allah has given sanctity). The details of this right to kill have been given by the Holy Prophet r1..,, LI in a Hadith narrated by Sayyidna ` Abdullah ibn Masud appearing in Al-Bukhari and Muslim. He said: ` Killing a Muslim is not lawful except for three reasons: (1) That he commits adultery despite being married; (2) that he has killed someone unjustly, and is killed in even retaliation (Qisas) for it; and (3) that, by leaving his true faith, he has become an apostate (Murtadd).'</p><p>When Sayyidna ` Uthman al-Ghani, the third Rightly-Guided Khali-fah was besieged by rebels who wanted to kill him, he recited this IIadith before them and said: ` With the grace of Allah, I have been free of these things all my life. Not only during my days in Islam, I never indulged in adultery even during the days of Jahiliyyah, nor did I ever kill anyone, nor did the thought that I should leave my faith in Islam ever crossed my mind. Then, on what basis do you want to kill me?'</p><p>And the way killing a Muslim is unlawful without valid reason, so it is with the killing of a non-Muslim who lives in an Islamic country as its law-abiding citizen, or is one of those with whom Muslims have a bilateral pact. According to a narration of Sayyidna Abu Hurairah ؓ reported in Tirmidhi and Ibn Majah, the Holy Prophet ﷺ is reported to have said: ` Whoever has killed a Dhimmi (protected non-Muslim citizen of a Muslim country) has broken his covenant with Allah - and a person who has broken the covenant of Allah will never smell even the scent of Jannah, though the scent of Jannah reaches as far as a travel distance of seventy years.'</p><p>In this one verse - after having described five of the ten prohibitions - it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ (This is what He has emphasized for you so that you may understand).</p>

CommentaryPrior to the verses appearing above, for about two to three sections, the recurring theme has been how heedless and ignorant human beings had bypassed the law revealed by the Law Giver and the Creator of whatever there is in the heavens and the earth and, in its place, had taken ancestral and innovated customs as their religion. There were things Allah had made unlawful. They took them as lawful and started using them. Then, there were things Allah had made lawful. They made these unlawful for themselves. Again, they made some things lawful for men and unlawful for women, while some others they declared to be lawful for women but unlawful for men.There are three verses here (143, 144 and 145) which describe those particular things which have been declared unlawful by Allah Ta` ala. There are nine things mentioned in the detailed statement (151-152). After that, comes the tenth commandment in the words: هَـٰذَا صِرَ‌اطِي مُسْتَقِيمًا فَاتَّبِعُوهُ. That is, this path of Mine is straight. So, follow it - 153. This statement points out to the religion and code (Din and Shariah) brought and taught by the Holy Prophet ﷺ and entrusts the whole field of Halal (lawful) and Haram (unlawful), Ja'iz (permissible) and Na-Ja'iz (impermissible), Makruh (reprehensible) and Mustahabb (recommended) to the standard that everyone should follow the Muhammadi Shari'ah, take what it says is Halal as Halal, and take what it says is Haram as Haram, and let no one go about deciding what is Halal and what is Haram on one's own.Then, there appears a detailed statement of ten things in these verses where the real objective is to describe things which are Haram - which required that all these be described in the negative case. But, the Holy Qur'an, in the wisdom of its approach, has described some of them positively in the imperative form - which means that acting against it is Haram (Kashshaf). Its wisdom will become evident a little later. However, the ten things the unlawfulness of which appears in these verses are: (1) To associate anyone with Allah Ta` ala in belief, deed, worship or obedience; (2) not be good to parents; (3) to kill children because of poverty; (4) to indulge in shameful doings; (5) to kill someone unjustly; (6) to eat up the orphan's property by false means; (7) to weigh or measure short; (8) to be unjust in witness, judgment or speech; (9) to betray the covenant of Allah; and (10) to avoid the straight path of Allah and follow other ways right and left.Some Virtues of the VersesKa'b al-Ahbar, an accomplished scholar of the Torah, was a Jew before he became a Muslim. He says that these verses of the Holy Qur'an which describe ten unlawful things are with what the Torah, the Book of Allah, begins after Bismillah. It has also been said that these are the ten commandments revealed to Sayyidna Musa (علیہ السلام) .Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ says that these are the ` Verses of Established Meaning' (Muhkam Ayat) mentioned in Surah 'Al-` Imran (3:7). On these, all religious systems brought by prophets ﷺ - from Sayyidna Adam (علیہ السلام) to the Last among Prophets ﷺ۔ have been in agreement and none of these was abrogated in any religion, community or Shari'ah. (Tafsir Al-Bahr Al-Muhit)These Verses are the Will and Testament of the Holy ProphetAccording to a narration of Sayyidna ` Abdullah ibn Masud ؓ reported in Tafsir Ibn Kathir, he said that a person who wishes to see a special will of the Holy Prophet ﷺ with his seal on it, he should recite these verses. Therein lies the will and testament bequeathed under the command of his Lord by the Holy Prophet ﷺ to his Ummah.Based on a narration of Sayyidna ` Ubadah ibn Samit ؓ has been reported by Hakim that, addressing his Sahabah, the Holy Prophet ﷺ said: ` Who will take a pledge of allegiance at my hands ( بَیعت : bay'ah) on three verses?' After that, he recited these three verses and said: ` A person who fulfills this Bay'ah (pledge of allegiance), his reward stands due with Allah.'DETAILS OF TEN PROHIBITIONS AND EXPLANATION OF THE THREE VERSESThese verses (151-153) open with the words: قُلْ تَعَالَوْا أَتْلُ مَا حَرَّ‌مَ رَ‌بُّكُمْ عَلَيْكُمْ (Say, "Come, I recite what your Lord has prohibited for you" ). The word: تَعَالَوْا (ta` alaw) here (translated as ` come,' does carry the essential meaning, but misses the refinement of what it implies in the text - a difficulty technically impossible to surmount in a task of this delicate nature when exact parallels just do not exist - tr.) is an expression used at a time when the caller stands on high ground and calls those beneath to come close to him. The hint thus released is towards the prospect of their rising high and gaining prestige by accepting this invitation. The sense of the sentence where the address is. to the Holy Prophet ﷺ is that he should ask these people to come along so that he may recite to them things which Allah Ta` ala has made Haram for them. at he was going to give them was a message directly from Allah Ta` ala and, as such, there was no intrusion of someone's opinion, estimation or conjecture in it. This was in their interest so that they could get ready to stay safe against them rather than go about branding as Haram what Allah has made Halal.Though, the address in this verse directly refers to the disbelievers of Makkah, but the subject of the address is general in its nature. It includes the entire humankind, whether believers or disbelievers, Arabs or non-Arabs, or those living now or generations to come in the future. (Al-Bahr Al-Muhit)The First Grave Sin Forbidden is ShirkAfter having addressed with this concern and elegance, the first thing to be identified of all that has been prohibited was: أَلَّا تُشْرِ‌كُوا بِهِ شَيْئًا 1f That you shall not associate anyone or anything with Allah. This was the first task. And do not make idols into God like the polytheists of Arabia, nor call prophets God or son of God like Jews and Christians, nor take angels to be daughters of God like others, nor equate prophets and saints with Allah Ta` ala in His attributes of knowledge and power like the ignorant masses.Shirk : Definition and KindsAccording to Tafsir Mazhari, the word: شَيْئًا (shai'an: anything), at this place, could also mean that one should not be involved in any kind of Shirk, whether manifest (jaliyy) or concealed (khafiyy). Everyone knows manifest Shirk which is the ascribing of equals or partners to Allah either by associating someone with Allah in worship and obedience or in His exclusive attributes. And concealed Shirk is that one, in his or her vocation in life, in material and religious objectives and in profit and loss, though holds the belief that Allah is the Maker and Mover of things yet, in practice, takes others as such, and pins all efforts and hopes on them, or is a hypocrite in acts of worship, offering prayers correctly to show off before others, or spends in charity to earn a good name for himself, or actually, in practice, takes someone other than Allah to be the controlling authority in profit and loss. The sage, Shaykh Sa'di (رح) has put the idea in a nutshell when he said:دریں نوعے ازشرک پوشیدہ است کہ زیدم بہ بخشید و عمرم بخستConcealed here too is a kind of ShirkThat A made me gain and B made me lose.The reality is no more but that, whatever the gain or loss, it is from that Absolute Master. The supposed names A and B are drapes from behind which comes the manifestation of gain or loss. Otherwise, the truth of the matter, as it appears in Sahib Hadith, is: ` If all Jinns and human beings join up to bring to you a benefit which Allah Ta` ala has not destined for you, they can never dare do that - in the same way, if all Jinns and human beings join up to bring a loss on you which Allah Ta` ala has not willed, this too is not possible for anyone to do.In brief, one should abstain strictly from both kinds of Shirk, manifest and concealed. The way worshiping idols is included under Shirk, also included thereunder is equating prophets and saints with Allah Ta` ala in His attributes of knowledge and power. If, God forbid, this happens to be the very belief of someone, then, it will be classed as manifest Shirk; and if, such a belief is not there, but this happens to be done in actual practice, then, it will be called concealed Shirk. At this place, the very first instruction given is to stay away from Shirk. The reason is that Shirk is a crime about which the Qur'an has given the decision that, for it, there is no forgiveness. The forgiveness of sins - other than Shirk - is possible depending on different causes. There-fore, as narrated by Sayyidna 'Ubadah ibn Samit ؓ ، and Sayyidna Abu Ad-Darda' ؓ it appears in Hadith that the Holy Prophet ﷺ said:Do not ascribe anyone as partner with Allah - even if you are dismembered, or hanged, or burnt alive.The Second Sin : Mistreating ParentsMentioned after that was: وَبِالْوَالِدَيْنِ إِحْسَانًا (and be good to parents). The purpose at this place is to tell not to be disobedient to parents and not to cause pain to them. But, it is in a way of wisdom that the prohibition has been sublimated as 'be good to parents.' The aim is to point out that, in the matter of parents, it is not enough that one does not disobey parents or does not cause any pain to them, but it is one's duty to keep them pleased with decent, generous and obliging treatment. This has been made more explicit in another verse of the it appears as: وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ Qur'an where 1; which means: For them, lower your shoulders in humility - 17:24 - (an eloquently figurative mode of describing the attitude of love, reverence, readiness and availibity to help out and care for, in all sincerity, and in tenderness at its sublimes, something the Qur'an has itself put in one word, 'mercy', suffixed after the words of the verse quoted above).It will be noticed that, in this verse, causing pain to parents or exposing them to physical or emotion inconveniences has been placed as the second crime after Shirk. This is similar to the instruction given in another verse of the Holy Qur'an where Allah Ta` ala has combined the duty of being obedient to them, and being responsible to see that they are comfortable, with the obligation to worship Him alone. It was said:وَقَضَىٰ رَ‌بُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًاAnd your Lord has decreed that you shall not worship anyone other than Him and that you shall be good to parents - 17:23.Then, in Surah Luqman, it was said:أَنِ اشْكُرْ‌ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيBe grateful to Me, and to your parents, and to Me is the re-turn (meaning: If you do otherwise, you will be punished) - 31:14.It has been reported from Sayyidna ` Abdullah ibn Masud ؓ ، in the Sahihayn (the two collections of Sahih Ahadith by Al-Bukhari and Muslim) that he asked the Holy Prophet ﷺ ` Which deed is the best?' He said: ` Offering Salah at its due time (Mustahabb : recommended time).' Then, he asked again: ` After that, which deed is the best?' To that, he said: ` Being good to parents.' Once again, he asked: ` Which deed comes after that?' He said: ` Jihad in the way of Allah.'According to a narration by Sayyidna Abu Hurairah ؓ reported in Sahib Muslim, once the Holy Prophet ﷺ said the words: زغِمَ اَنفُہ رَغَم اَنفُہ three times, that is, 'disgraced is he, disgraced is he, disgraced is he.' The noble Companions submitted: ` Ya Rasul Allah, who is disgraced?' He said: ` The person who found his father and mother, or one of them, in old age and still he did not enter the Jannah.'It means that serving parents during their old age makes it certain that the server will be admitted to Paradise. And certainly deprived and disgraced is he who has allowed such an easy bargain of Paradise slip out of his hands. This bargain is easy because parents are naturally affectionate to their children on their own. A little consideration here and there would make them all too happy. So, pleasing parents does not depend on or require a major act of grace. The restriction of old age placed here is because parents, when healthy and strong, take care of their needs by themselves - rather, would not hesitate to come to their assistance when needed, financially, physically or morally. At that time, neither do they need being served, nor would that service carry any distinct weight of its own. Serving parents can only be worthwhile and praiseworthy at a time when they need it because of their old age.The Third Prohibition : Killing ChildrenThe third thing made Haram in these verses is the killing of children. It is relevant in the context because the right of parents due on children was taken up before it - and here, it is the right of children which is due on parents. The worst limit of evil treatment of children was what was practiced in the days of Jahiliyyah when they were killed or buried alive. This verse stops them from doing that. It was said: وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْ‌زُقُكُمْ وَإِيَّاهُمْ is (and do not kill your children be-cause of poverty - We will give provision to you, and to them as well).During the pre-Islam days of Arab Jahiliyyah, there was a cruel custom. When a girl was born in a household, they would bury her alive fearing the shame of having to take someone as a son-in-law - and there were occasions when, fearing that they would have difficulties in feeding and providing for children, these cruel people would kill them with their own hands. The Qur'an erased this custom. Then, by saying what was said above, it gave them the treatment they needed against this mental sickness of theirs - because of which, that is, because of their worry as to how they were going to feed them, they committed such a heinous crime. Allah Ta` ala has told them in this verse that they were not the ones really responsible for feeding and providing for them. This was the direct responsibility of Allah Ta` ala. They too, in their food and provisions, were dependent on Him. He gives that to them. Then, they give it to children too. If He does not provide them with it, they could not even think of producing one grain of wheat or rice on their own. Miracles do not work like that. Bringing out a tiny seed by tearing its way through tons of earth on the fields in the form of a tender bud or shoot and then giving it the shape of a tree and then making them sprout with flowers and fruits is a question they should answer. Whose work is that? Can a father and mother do that? Far from it, these are all wonders wrought by the power and wisdom of the Absolute Master. The role human beings play in this phenomena is limited. They can do no more than make the land clean and soft, water the plants when they come out and look after them. But, they have no role in making flowers and fruits come out. This tells us that the idea of parents that they provide for children is wrong. In fact, it is from the unseen treasures of Allah Ta` ala Himself that parents too get their provision, and their children as well. Therefore, by bringing in the mention of parents earlier in the sentence, it was said: 'We will provide for you, and for them as well.' In making the reference to parents precede, the hint given may be that: The provisions are given to you so that you pass it on to children - as it appears in a IIadith of the Holy Prophet , ..Is .l3 where he is reported to have said:اِنَّمَا تُنصَرُونَ و تُرزَقُونَ بِضُعَفَاءِکُمIt is only for the sake of the weak among you that Allah Ta'ala helps and provides for you too.The same subject appears in Surah al-Isra' of the Holy Qur'an where, in the matter of Rizq, children have been mentioned before parents by saying: نَّحْنُ نَرْ‌زُقُهُمْ وَإِيَّاكُمْ is, 'We shall provide for them, and for you as well -17:31.' Here too, the hint given is that 'deserving of being provided for first, in Our sight, are weak children who cannot do that on their own - it is for their sake that rizq is given to you.'A Modern Form of Killing ChildrenIt is obvious that the crime of killing children and that it is a grave sin as pointed out in this verse applies to formal killing as such. But, a little thought would prove that the failure to give proper education and training to children as a result of which they remain uninformed or heedless to Allah, His Rasul and the concern for 'Akhirah and, God forbid, fall into immoral and shameless life patterns alien to Islam, then, this attitude too, shall be no less than killing of children. The Qur'an calls a person who does not know Allah and does not obey Him a dead person. This is what has been explained earlier in this very Surah in the verse: أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ (Could it be that the one who was dead and We gave him life ... - 6:122). People who do not attend to the grooming of the deeds and morals of their children, leave them open and free (to be hunted by aggressive influences around them, influences which have an ` open season' in our time), or let them go through a system of education as a result of which Islamic morals are ruined, then, they too, in a way, are liable to be charged with the crime of killing their children - for formal killing only ruins what is one's transitory life in the mortal world, but this type of killing ruins what is one's eternal life in the 'Akhirah, a terrible loss indeed.The Fourth Prohibition : Shameful ActsThe fourth thing declared Haram in these verses is the doing of what is shameful. About it, says the Qur'an: وَلَا تَقْرَ‌بُوا الْفَوَاحِشَ مَا ظَهَرَ‌ مِنْهَا وَمَا بَطَنَ (and do not go near shameful acts, whether they are open or secret-151).The word: الْفَوَاحِشَ (al-fawahish) is the plural form of: فَاحِشہ (fahishah) and the words: فَحَش (fahsh), فَاحِشہ (fahsha' ) فَحشَاء and فَاحِشہ (fahisha) are all verbal nouns and are usually translated in English as immodest, indecent or shameful acts. In the terminology of the Qur'an and Hadith, these words are used to denote every evil act the vicious and disorderly effects of which reach far and wide. This is the meaning given by Imam Raghib al-Isfahani in Mufradat al-Qur'an and Ibn Kathir in An-Nihayah. The prohibition of Fuhsh and Fahsha' (obscenity, indecency, adultery, fornication, whoredom or abomination or monstrosity of any description) appears time and again in the Holy Qur'an, for example, in Surah An-Nahl, it is said: يَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ‌ (He forbids you from the indecent and the evil -16:90) and, in Surah Al-A` raf, it is said: حَرَّ‌مَ رَ‌بِّيَ الْفَوَاحِشَ (my Lord has forbidden indecent deeds - 7:33).So, in this general sense of the word used by the Qur'an, included there are all grave sins, whether related to words or deeds, whether committed openly or secretly, in fact, all doings which are counter to good and right and all acts which are counter to modesty and shame. That is why this word is generally used in the sense of shameful deeds. In this verse of the Qur'an, it has been stressed that one should not go even near to what are shameful acts. If this is taken in a broad and general sense, it will become inclusive of all evil traits and sins, whether of speech, or those of hands and feet and the heart. And if it is taken in the commonly and widely understood sense, that is, in the sense of immodesty, then, it would be referring to shameful acts, their preliminaries and their means and motives.Then, within this verse, there is the explanation of the word ` al-fawahish' when it is said: مَا ظَهَرَ‌ مِنْهَا وَمَا بَطَنَ (whether they are open or secret). Thus, according to the first Tafsir, all outward indecencies would mean all sins committed through speech would be referring to sins which and feet etc., and inward indecencies ungratefulness, forth from the heart, such as, envy, malice, greed, ungratefulness, impatience and others of this nature.According to the other Tafsir, outward indecencies would mean acts of immodesty indulged in openly while those inward would be the ones done secretly. The open practice of evil includes all its preliminaries and accessories. Looking at some woman with evil intentions, touching her with hands etc., talking to her in that way are all included under it. As for inward indecency, it includes all secret plans made to actualize thoughts and intentions which are put into practice to achieve the evil and indecent end.Some respectable commentators s common that outward and everyone to shameful acts the evil of which knows what it means. As for inward indecencies, they refer to acts which are immodest in the sight of Allah, though people generally not take them as bad, or common people are not aware that they are Haram, for example, after having divorced a wife thrice, to keep living with her as a wife (which she is not anymore), or marrying a woman marriage with whom is not lawful in Sharl'ah.In short, this verse, in terms of the real sense of ` al-fawahish', en-compasses all outward and inward sins - and, in terms of the commonly held view, it is inclusive of all open and secret methods of immodesty, indecency and act of shame. Then, the command given in this matter is that one should not go even near things like that. The insistence on ‘not going even near them’ means that one should even abstain from going to a place when there is an apprehension that such a visit would cause the visitor to be smeared with sin, and that one should also abstain from deeds which lead on to ways of sin. In a Hadith, the Holy Prophet ﷺ has been reported to have said: مَن حَامَ حَولَ حَمیً اَق شَکَ اَن یَّقَعَ فِیہِIt is not unlikely that one who keeps roaming around prohibited place might enter it as well.Therefore, precaution demands that one should not even go near what is prohibited.The Fifth Prohibition : Killing UnjustlyOf the prohibitions, the fifth is killing unjustly. About it, it was said: yl;Sll'-I I '"'Y' and do not kill a person whom Allah has given sanctity). The details of this right to kill have been given by the Holy Prophet r1..,, LI in a Hadith narrated by Sayyidna ` Abdullah ibn Masud appearing in Al-Bukhari and Muslim. He said: ` Killing a Muslim is not lawful except for three reasons: (1) That he commits adultery despite being married; (2) that he has killed someone unjustly, and is killed in even retaliation (Qisas) for it; and (3) that, by leaving his true faith, he has become an apostate (Murtadd).'When Sayyidna ` Uthman al-Ghani, the third Rightly-Guided Khali-fah was besieged by rebels who wanted to kill him, he recited this IIadith before them and said: ` With the grace of Allah, I have been free of these things all my life. Not only during my days in Islam, I never indulged in adultery even during the days of Jahiliyyah, nor did I ever kill anyone, nor did the thought that I should leave my faith in Islam ever crossed my mind. Then, on what basis do you want to kill me?'And the way killing a Muslim is unlawful without valid reason, so it is with the killing of a non-Muslim who lives in an Islamic country as its law-abiding citizen, or is one of those with whom Muslims have a bilateral pact. According to a narration of Sayyidna Abu Hurairah ؓ reported in Tirmidhi and Ibn Majah, the Holy Prophet ﷺ is reported to have said: ` Whoever has killed a Dhimmi (protected non-Muslim citizen of a Muslim country) has broken his covenant with Allah - and a person who has broken the covenant of Allah will never smell even the scent of Jannah, though the scent of Jannah reaches as far as a travel distance of seventy years.'In this one verse - after having described five of the ten prohibitions - it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ (This is what He has emphasized for you so that you may understand).

<h2 class="title">Ten Commandments</h2><p>Dawud Al-Awdy narrated that, Ash-Sha`bi said that, `Alqamah said that Ibn Mas`ud said, "Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal, let him read these Ayat, </p><div class="text_uthmani arabic">قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً</div><p>(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him...") until, </p><div class="text_uthmani arabic">لَعَلَّكُمْ تَتَّقُونَ</div><p>(...so that you may have Taqwa) 6:153." In his Mustadrak, Al-Hakim recorded that Ibn `Abbas said, "In Surah Al-An`am 6, there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited, </p><div class="text_uthmani arabic">قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ</div><p>(Say: "Come, I will recite what your Lord has prohibited you from...") Al-Hakim said, "Its chain is Sahih, and they did not record it." In his Mustadrak Al-Hakim also recorded that `Ubadah bin As-Samit said, "The Messenger of Allah said, </p><div class="text_uthmani arabic">«أَيُّكُمْ يُبَايِعُنِي عَلَى ثَلَاث»</div><p>(Who among you will give me his pledge to do three things) He then recited the Ayah, </p><div class="text_uthmani arabic">قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ</div><p>(Say: "Come, I will recite what your Lord has prohibited you from...") until the end of the Ayat. He then said, </p><div class="text_uthmani arabic">«فَمَنْ وَفَى فَأَجْرُهُ عَلَى اللهِ وَمَنِ انْتَقَصَ مِنْهُنَّ شَيْئًا فَأَدْرَكَهُ اللهُ بِهِ فِي الدُّنْيَا كَانَتْ عُقُوبَتهُ، وَمَنْ أَخَّرَ إِلَى الْآخِرَةِ فَأَمْرُهُ إِلَى اللهِ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ عَفَا عَنْه»</div><p>(Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him.)" Al-Hakim said, "Its chain is Sahih and they did not record it." As for the explanation of this Ayah, Allah said to His Prophet and Messenger Muhammad : Say, O Muhammad, to those idolators who worshipped other than Allah, forbade what Allah provided them with and killed their children, following their opinions and the lures of the devils,' </p><div class="text_uthmani arabic">قُلْ</div><p>(Say) to them </p><div class="text_uthmani arabic">تَعَالَوْاْ</div><p>(Come) come here, come close </p><div class="text_uthmani arabic">أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ</div><p>(I will recite what your Lord has prohibited you from. ) meaning, I will inform you about what your Lord has forbidden for you in truth, not guessing or wishful thinking. Rather, it is revelation and an order from Him. </p><h2 class="title">Shirk is Forbidden</h2><div class="text_uthmani arabic">أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً</div><p>(Join not anything in worship with Him;) this Allah has ordained, for He said at the end of the Ayah, </p><div class="text_uthmani arabic">ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ</div><p>(This He has commanded you that you may understand.) In the the Two Sahihs, it is recorded that Abu Dharr said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا مِنْ أُمَّتِكَ دَخَلَ الْجَنَّةَ، قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْت: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ وَإِنْ شَرِبَ الْخَمْر»</div><p>(Jibril came to me and conveyed the good news that, "Whoever among your followers dies, worshipping none along with Allah, will enter Paradise." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse or even if drank alcohol.") Some of the Musnad and Sunan compilers recorded that Abu Dharr said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يَقُولُ تَعَالَى: يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي فَإِنِّي أَغْفِرُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبَالِي،وَلَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً أَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً مَا لَمْ تُشْرِكْ بِي شَيْئًا، وَإِنْ أَخْطَأْتَ حَتَّى تَبْلُغَ خَطَاَياكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَك»</div><p>(Allah said, `O Son of Adam! As long as you supplicate to Me and hope of Me, I will forgive whatever you committed, and it will be easy for Me to do that. And even if you brought the earth's fill of sins to Me, I will bring forth its fill of forgiveness, as long as you do not associate anything or anyone in worship with Me. And even if you err and your errors accumulate until they reach the boundaries of the sky and you then ask Me for forgiveness, I will forgive you.') This subject is also mentioned in the Qur'an, for Allah said, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ</div><p>(Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that.) 4:116 Muslim recorded a Hadith in the Sahih that reads, </p><div class="text_uthmani arabic">«مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّـة»</div><p>(Whoever dies associating none with Allah will enter Paradise.) There are many Ayat and Hadiths on this subject. </p><h2 class="title">The Order for Kindness to Parents</h2><p>Allah said next, </p><div class="text_uthmani arabic">وَبِالْوَلِدَيْنِ إِحْسَانًا</div><p>(be kind and dutiful to your parents;) meaning, Allah has commanded and ordered you to be kind to your parents. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً</div><p>(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.) 17:23 Allah often mentions obeying Him and being dutiful to parents together. Allah said, </p><div class="text_uthmani arabic">وَوَصَّيْنَا الإِنْسَـنَ بِوَلِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِى عَامَيْنِ أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ - وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا وَصَـحِبْهُمَا فِى الدُّنْيَا مَعْرُوفاً وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ </div><p>(Give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in this world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.) 31:14-15 Therefore, Allah ordered children to be dutiful and kind to their parents, even if they were idolators. Allah also said, </p><div class="text_uthmani arabic">وَإِذْ أَخَذْنَا مِيثَـقَ بَنِى إِسْرءِيلَ لاَ تَعْبُدُونَ إِلاَّ اللَّهَ وَبِالْوَلِدَيْنِ إِحْسَانًا</div><p>(And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah and be dutiful and kind to parents.) 2:83 There are several Ayat on this subject. It is recorded in the Two Sahihs that Ibn Mas`ud said, "I asked Allah's Messenger about which deed is the best. He said, </p><div class="text_uthmani arabic">«الصَّلَاةُ عَلَى وَقْتِهَا»</div><p>(The prayer, when it is performed on time.) I said, `Then' He said, </p><div class="text_uthmani arabic">«بِرُّ الْوَالِدَيْن»</div><p>(Being dutiful to parents.) I asked, `Then' He said, </p><div class="text_uthmani arabic">«الْجِهَادُ فِي سَبِيلِ الله»</div><p>(Jihad in Allah's cause.) Ibn Mas`ud said, "The Messenger of Allah said these words to me, and had I asked him for more, he would have said more." </p><h2 class="title">Killing Children is Forbidden</h2><p>Allah said, </p><div class="text_uthmani arabic">وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ</div><p>(Kill not your children because of poverty, We shall provide sustenance for you and for them.) After Allah commanded kindness to parents and grandparents, He next ordered kindness to children and grandchildren. Allah said, </p><div class="text_uthmani arabic">وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ</div><p>(kill not your children because of poverty,) because the idolators used to kill their children, obeying the lures of the devils. They used to bury their daughters alive for fear of shame, and sometimes kill their sons for fear of poverty. It is recorded in the Two Sahihs that `Abdullah bin Mas`ud said, "I asked the Messenger of Allah , `Which sin is the biggest' He said, </p><div class="text_uthmani arabic">«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»</div><p>(To call a rival for Allah, while He Alone created you.) I said, `Then what' He said, </p><div class="text_uthmani arabic">«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»</div><p>(To kill your son for fear that he might share your food.') I said, `Then what' He said, </p><div class="text_uthmani arabic">«أَنْ تُزَانِي حَلِيلَةَ جَارِك»</div><p>(To commit adultery with your neighbor's wife.) Then the Messenger of Allah recited the Ayah, </p><div class="text_uthmani arabic">وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ</div><p>(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse...) 25:68." Allah's statement, </p><div class="text_uthmani arabic">مِّنْ إمْلَـقٍ</div><p>(Because of Imlaq) refers to poverty, according to Ibn `Abbas, Qatadah, As-Suddi and others. The Ayah means, do not kill your children because you are poor. Allah said in Surat Al-Isra', </p><div class="text_uthmani arabic">وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلَـقٍ</div><p>(And do not kill your children for fear from Imlaq.) 17:31, that is, do not kill your children for fear that you might become poor in the future. This is why Allah said, </p><div class="text_uthmani arabic">نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم</div><p>(We shall provide sustenance for them and for you) 17:31, thus mentioning the provision of the children first, meaning, do not fear poverty because of feeding your children. Certainly, their provision is provided by Allah. Allah said, </p><div class="text_uthmani arabic">نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ</div><p>(We provide sustenance for you and for them,) thus starting with parents, because this is the appropriate subject here and Allah knows. Allah said next, </p><div class="text_uthmani arabic">وَلاَ تَقْرَبُواْ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ</div><p>(Come not near Al-Fawahish (immoral sins) whether committed openly or secretly) Allah said in a similar Ayah, </p><div class="text_uthmani arabic">قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْىَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ </div><p>(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.") 7:33 We also explained this meaning in the explanation of the Ayah, </p><div class="text_uthmani arabic">وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ</div><p>(Leave sin, open and secret) 6:120. The Two Sahihs recorded that Ibn Mas`ud said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَا أَحَدٌ أَغْيَرَ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»</div><p>(None is more jealous than Allah. This is why He has forbidden the immoral sins committed openly or secretly.) `Abdul-Malik bin `Umayr said that Warrad narrated that Al-Mughirah said that Sa`d bin `Ubadah said, "If I see a man with my wife (committing adultery), I will kill him with the sword." When the matter came to the Messenger of Allah , he said, </p><div class="text_uthmani arabic">«أَتَعْجَبُونَ مِنْ غَيْرةِ سَعْدٍ؟ فَوَاللهِ لَأَنَا أَغْيَرُ مِنْ سَعْدٍ، وَاللهُ أَغْيَرُ مِنِّي، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»</div><p>(Do you wonder at Sa`d's jealousy By Allah, I am more jealous than Sa`d, and Allah is more jealous than I. This is why He has forbidden the immoral sins committed openly and in secret.) This Hadith is in the Two Sahihs). </p><h2 class="title">The Prohibition of Unjustified Killing</h2><p>Allah said, </p><div class="text_uthmani arabic">وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ</div><p>(And kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law).) This part of the Ayah emphasizes this prohibition in specific, although it is included in the immoral sins committed openly and in secret. In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»</div><p>(The blood of a Muslim person who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah is prohibited, except for three offenses: a married person who commits illegal sexual intercourse, life for life, and whoever reverts from the religion and abandons the Jama`ah (the community of faithful believers).) There is a prohibition, a warning and a threat against killing the Mu`ahid, i.e., non-Muslims who have a treaty of peace with Muslims. Al-Bukhari recorded that `Abdullah bin `Amr said that the Prophet said, </p><div class="text_uthmani arabic">«مَنْ قَتَلَ مُعَاهِدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًّا»</div><p>(Whoever killed a person having a treaty of protection with Muslims, shall not smell the scent of Paradise, though its scent is perceived from a distance of forty years. ) Abu Hurayrah narrated that the Prophet said, </p><div class="text_uthmani arabic">«مَنْ قَتَلَ مُعَاهِدًا لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ فَقَدْ أَخْفَرَ بِذِمَّةِ اللهِ، فَلَا يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا»</div><p>(Whoever killed a person having a treaty of protection with the Muslims, and who enjoys the guarantee of Allah and His Messenger, he will have spoiled the guarantee of Allah for him. He shall not smell the scent of Paradise though its smell is perceived from a distance of seventy years.) Ibn Majah and At-Tirmidhi recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih." Allah's statement, </p><div class="text_uthmani arabic">ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ</div><p>(This He has commanded you that you may understand.) means, this is what He has commanded you that you may comprehend His commandments and prohibitions. </p>

Ten CommandmentsDawud Al-Awdy narrated that, Ash-Sha`bi said that, `Alqamah said that Ibn Mas`ud said, "Whoever wishes to read the will and testament of the Messenger of Allah on which he placed his seal, let him read these Ayat, قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئاً(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him...") until, لَعَلَّكُمْ تَتَّقُونَ(...so that you may have Taqwa) 6:153." In his Mustadrak, Al-Hakim recorded that Ibn `Abbas said, "In Surah Al-An`am 6, there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited, قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ(Say: "Come, I will recite what your Lord has prohibited you from...") Al-Hakim said, "Its chain is Sahih, and they did not record it." In his Mustadrak Al-Hakim also recorded that `Ubadah bin As-Samit said, "The Messenger of Allah said, «أَيُّكُمْ يُبَايِعُنِي عَلَى ثَلَاث»(Who among you will give me his pledge to do three things) He then recited the Ayah, قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ(Say: "Come, I will recite what your Lord has prohibited you from...") until the end of the Ayat. He then said, «فَمَنْ وَفَى فَأَجْرُهُ عَلَى اللهِ وَمَنِ انْتَقَصَ مِنْهُنَّ شَيْئًا فَأَدْرَكَهُ اللهُ بِهِ فِي الدُّنْيَا كَانَتْ عُقُوبَتهُ، وَمَنْ أَخَّرَ إِلَى الْآخِرَةِ فَأَمْرُهُ إِلَى اللهِ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ عَفَا عَنْه»(Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him.)" Al-Hakim said, "Its chain is Sahih and they did not record it." As for the explanation of this Ayah, Allah said to His Prophet and Messenger Muhammad : Say, O Muhammad, to those idolators who worshipped other than Allah, forbade what Allah provided them with and killed their children, following their opinions and the lures of the devils,' قُلْ(Say) to them تَعَالَوْاْ(Come) come here, come close أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ(I will recite what your Lord has prohibited you from. ) meaning, I will inform you about what your Lord has forbidden for you in truth, not guessing or wishful thinking. Rather, it is revelation and an order from Him. Shirk is Forbiddenأَلاَّ تُشْرِكُواْ بِهِ شَيْئاً(Join not anything in worship with Him;) this Allah has ordained, for He said at the end of the Ayah, ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ(This He has commanded you that you may understand.) In the the Two Sahihs, it is recorded that Abu Dharr said that the Messenger of Allah said, «أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا مِنْ أُمَّتِكَ دَخَلَ الْجَنَّةَ، قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْت: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ وَإِنْ شَرِبَ الْخَمْر»(Jibril came to me and conveyed the good news that, "Whoever among your followers dies, worshipping none along with Allah, will enter Paradise." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse" He said, "Even if he stole or committed illegal sexual intercourse or even if drank alcohol.") Some of the Musnad and Sunan compilers recorded that Abu Dharr said that the Messenger of Allah said, «يَقُولُ تَعَالَى: يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي فَإِنِّي أَغْفِرُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبَالِي،وَلَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً أَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً مَا لَمْ تُشْرِكْ بِي شَيْئًا، وَإِنْ أَخْطَأْتَ حَتَّى تَبْلُغَ خَطَاَياكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَك»(Allah said, `O Son of Adam! As long as you supplicate to Me and hope of Me, I will forgive whatever you committed, and it will be easy for Me to do that. And even if you brought the earth's fill of sins to Me, I will bring forth its fill of forgiveness, as long as you do not associate anything or anyone in worship with Me. And even if you err and your errors accumulate until they reach the boundaries of the sky and you then ask Me for forgiveness, I will forgive you.') This subject is also mentioned in the Qur'an, for Allah said, إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ(Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that.) 4:116 Muslim recorded a Hadith in the Sahih that reads, «مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّـة»(Whoever dies associating none with Allah will enter Paradise.) There are many Ayat and Hadiths on this subject. The Order for Kindness to ParentsAllah said next, وَبِالْوَلِدَيْنِ إِحْسَانًا(be kind and dutiful to your parents;) meaning, Allah has commanded and ordered you to be kind to your parents. Allah said in another Ayah, وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.) 17:23 Allah often mentions obeying Him and being dutiful to parents together. Allah said, وَوَصَّيْنَا الإِنْسَـنَ بِوَلِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِى عَامَيْنِ أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ - وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا وَصَـحِبْهُمَا فِى الدُّنْيَا مَعْرُوفاً وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ (Give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in this world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.) 31:14-15 Therefore, Allah ordered children to be dutiful and kind to their parents, even if they were idolators. Allah also said, وَإِذْ أَخَذْنَا مِيثَـقَ بَنِى إِسْرءِيلَ لاَ تَعْبُدُونَ إِلاَّ اللَّهَ وَبِالْوَلِدَيْنِ إِحْسَانًا(And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah and be dutiful and kind to parents.) 2:83 There are several Ayat on this subject. It is recorded in the Two Sahihs that Ibn Mas`ud said, "I asked Allah's Messenger about which deed is the best. He said, «الصَّلَاةُ عَلَى وَقْتِهَا»(The prayer, when it is performed on time.) I said, `Then' He said, «بِرُّ الْوَالِدَيْن»(Being dutiful to parents.) I asked, `Then' He said, «الْجِهَادُ فِي سَبِيلِ الله»(Jihad in Allah's cause.) Ibn Mas`ud said, "The Messenger of Allah said these words to me, and had I asked him for more, he would have said more." Killing Children is ForbiddenAllah said, وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ(Kill not your children because of poverty, We shall provide sustenance for you and for them.) After Allah commanded kindness to parents and grandparents, He next ordered kindness to children and grandchildren. Allah said, وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ(kill not your children because of poverty,) because the idolators used to kill their children, obeying the lures of the devils. They used to bury their daughters alive for fear of shame, and sometimes kill their sons for fear of poverty. It is recorded in the Two Sahihs that `Abdullah bin Mas`ud said, "I asked the Messenger of Allah , `Which sin is the biggest' He said, «أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»(To call a rival for Allah, while He Alone created you.) I said, `Then what' He said, «أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»(To kill your son for fear that he might share your food.') I said, `Then what' He said, «أَنْ تُزَانِي حَلِيلَةَ جَارِك»(To commit adultery with your neighbor's wife.) Then the Messenger of Allah recited the Ayah, وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَلاَ يَزْنُونَ(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse...) 25:68." Allah's statement, مِّنْ إمْلَـقٍ(Because of Imlaq) refers to poverty, according to Ibn `Abbas, Qatadah, As-Suddi and others. The Ayah means, do not kill your children because you are poor. Allah said in Surat Al-Isra', وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلَـقٍ(And do not kill your children for fear from Imlaq.) 17:31, that is, do not kill your children for fear that you might become poor in the future. This is why Allah said, نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم(We shall provide sustenance for them and for you) 17:31, thus mentioning the provision of the children first, meaning, do not fear poverty because of feeding your children. Certainly, their provision is provided by Allah. Allah said, نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ(We provide sustenance for you and for them,) thus starting with parents, because this is the appropriate subject here and Allah knows. Allah said next, وَلاَ تَقْرَبُواْ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ(Come not near Al-Fawahish (immoral sins) whether committed openly or secretly) Allah said in a similar Ayah, قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْىَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ (Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.") 7:33 We also explained this meaning in the explanation of the Ayah, وَذَرُواْ ظَـهِرَ الإِثْمِ وَبَاطِنَهُ(Leave sin, open and secret) 6:120. The Two Sahihs recorded that Ibn Mas`ud said that the Messenger of Allah said, «لَا أَحَدٌ أَغْيَرَ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»(None is more jealous than Allah. This is why He has forbidden the immoral sins committed openly or secretly.) `Abdul-Malik bin `Umayr said that Warrad narrated that Al-Mughirah said that Sa`d bin `Ubadah said, "If I see a man with my wife (committing adultery), I will kill him with the sword." When the matter came to the Messenger of Allah , he said, «أَتَعْجَبُونَ مِنْ غَيْرةِ سَعْدٍ؟ فَوَاللهِ لَأَنَا أَغْيَرُ مِنْ سَعْدٍ، وَاللهُ أَغْيَرُ مِنِّي، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن»(Do you wonder at Sa`d's jealousy By Allah, I am more jealous than Sa`d, and Allah is more jealous than I. This is why He has forbidden the immoral sins committed openly and in secret.) This Hadith is in the Two Sahihs). The Prohibition of Unjustified KillingAllah said, وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ(And kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law).) This part of the Ayah emphasizes this prohibition in specific, although it is included in the immoral sins committed openly and in secret. In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said, «لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»(The blood of a Muslim person who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah is prohibited, except for three offenses: a married person who commits illegal sexual intercourse, life for life, and whoever reverts from the religion and abandons the Jama`ah (the community of faithful believers).) There is a prohibition, a warning and a threat against killing the Mu`ahid, i.e., non-Muslims who have a treaty of peace with Muslims. Al-Bukhari recorded that `Abdullah bin `Amr said that the Prophet said, «مَنْ قَتَلَ مُعَاهِدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًّا»(Whoever killed a person having a treaty of protection with Muslims, shall not smell the scent of Paradise, though its scent is perceived from a distance of forty years. ) Abu Hurayrah narrated that the Prophet said, «مَنْ قَتَلَ مُعَاهِدًا لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ فَقَدْ أَخْفَرَ بِذِمَّةِ اللهِ، فَلَا يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا»(Whoever killed a person having a treaty of protection with the Muslims, and who enjoys the guarantee of Allah and His Messenger, he will have spoiled the guarantee of Allah for him. He shall not smell the scent of Paradise though its smell is perceived from a distance of seventy years.) Ibn Majah and At-Tirmidhi recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih." Allah's statement, ذلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ(This He has commanded you that you may understand.) means, this is what He has commanded you that you may comprehend His commandments and prohibitions.

Do not spend the belongings of the orphans but for their betterment, until they come of age; and give in full measure, and weigh justly on the balance. God does not burden a soul beyond capacity. When you say a thing, let it be just, even though the matter relate to a relative of yours, and fulfil a promise made to God. These are the things that He has enjoined that you may take heed.

‘And do not approach the wealth of an orphan except in the best manner, till he reaches his adulthood; and measure and weigh in full, with justice; We do not burden any soul except within its capacity; and always speak fairly, although it may be concerning your relative; and be faithful only to Allah’s covenant; this is commanded to you, so that you may accept advice.’”

And that you approach not the property of the orphan, save in the fairer manner, until he is of age. And fill up the measure and the balance with justice. We charge not any soul save to its capacity. And when you speak, be just, even if it should be to a near kinsman. And fulfil God's covenant. That then He has charged you with; haply you will remember.

and do not touch the substance of an orphan - save to improve it-before he comes of age." And [in all your dealings] give full measure and weight, with equity: [however,] We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be [against] one near of kin. And [always] observe your bond with God: this has He enjoined upon you, so that you might keep it in mind.

And approach not the substance of an orphan save with that which is best until he attaineth his age of strength, and fill up the measure and balance with equity- We burthen not a soul except according to its capacity and when ye speak, be fair, even though it be against a kinsman; and the covenant of Allah fulfil. Thus He enjoineth you that haply ye may be admonished.

"And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember.

And do not come near the property of the orphan, except with the best intentions, until he reaches maturity. And give full weight and full measure, equitably. We do not burden any soul beyond its capacity. And when you speak, be fair, even if it concerns a close relative. And fulfill your covenant with God. All this He has enjoined upon you, so that you may take heed.

(vi) and do not even draw near to the property of the orphan in his minority except in the best manner; (vii) and give full measures and weight with justice; We do not burden anyone beyond his capacity; (viii) When you speak, be just, even though it concern a near of kin; (ix) and fulfil the covenant of Allah. That is what He has enjoined upon you so that you may take heed.

"And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice." -- We burden not any person, but that which he can bear -- "And whenever you speak, say the truth even if a near relative is concerned, and fulfill the covenant of Allah. This He commands you, that you may remember."

And approach not the wealth of the orphan save with that which is better, till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.

Do not approach the orphan’s property, except in the best [possible] manner, until he comes of age. And observe fully the measure and the balance with justice.’ We task no soul except according to its capacity. ‘And when you speak, be fair, even if it were a relative; and fulfill Allah’s covenant. This is what He enjoins upon you so that you may take admonition.’

Do not touch the wealth of the orphan, except in the fairer manner until he reaches maturity. Give just weight and full measure, We never charge a soul with more than it can bear. When you speak, be just, even if it affects your own kinsmen. Fulfill the covenant of Allah. With such He charges you, in order that you remember.

And do not approach the orphan's property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember.

Do not handle the property of the orphans except with a good reason until they become mature and strong. Maintain equality in your dealings by the means of measurement and balance. No soul is responsible for what is beyond it's ability. Be just in your words, even if the party involved is one of your relatives and keep your promise with God. Thus does your Lord guide you so that you may take heed.

And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice-- We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be (against) a relative, and fulfill Allah's covenant; this He has enjoined you with that you may be mindful;

Wal<u>a</u> taqraboo m<u>a</u>la alyateemi ill<u>a</u> bi<b>a</b>llatee hiya a<u>h</u>sanu <u>h</u>att<u>a</u> yablugha ashuddahu waawfoo alkayla wa<b>a</b>lmeez<u>a</u>na bi<b>a</b>lqis<u>t</u>i l<u>a</u> nukallifu nafsan ill<u>a</u> wusAAah<u>a</u> wai<u>tha</u> qultum fa<b>i</b>AAdiloo walaw k<u>a</u>na <u>tha</u> qurb<u>a</u> wabiAAahdi All<u>a</u>hi awfoo <u>tha</u>likum wa<u>ssa</u>kum bihi laAAallakum ta<u>th</u>akkaroon<b>a</b>

Stay well away from an orphan's property, except with the best intentions, before he comes of age. Give full measure and weight, according to justice, We never charge a soul with more than it can bear, when you speak, observe justice, even though it concerns a close relative; and fulfil the covenants of God. That is what He has enjoined upon you so that you may take heed.

And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the covenant of Allah: thus doth He command you, that ye may remember.

6

وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ

He has prohibited you from becoming involved with the wealth of orphans – those who lose their father before maturity – until they became mature and are considered to be sensible, unless you do so in a manner that brings benefit and an increase in that wealth. He has also prohibited you from giving short measure or weight; rather, it is necessary that you are fair and just when taking or giving anything in a purchase and sale transaction. He does not burden a soul more than it can bear, and you will not be taken to task for any increase or decrease in measure that is unintentional. He has, likewise, prohibited you from saying that which is false when relating an incident or giving testimony, displaying unfair preference to a relative or friend. He has, too, prohibited you from breaking Allah’s pledge. If you make a pledge with Allah or in Allah’s name, then such pacts must be fulfilled. Allah has instructed you with the above in the hope that you would ponder over the outcomes of your actions.

He has prohibited you from becoming involved with the wealth of orphans – those who lose their father before maturity – until they became mature and are considered to be sensible, unless you do so in a manner that brings benefit and an increase in that wealth. He has also prohibited you from giving short measure or weight; rather, it is necessary that you are fair and just when taking or giving anything in a purchase and sale transaction. He does not burden a soul more than it can bear, and you will not be taken to task for any increase or decrease in measure that is unintentional. He has, likewise, prohibited you from saying that which is false when relating an incident or giving testimony, displaying unfair preference to a relative or friend. He has, too, prohibited you from breaking Allah’s pledge. If you make a pledge with Allah or in Allah’s name, then such pacts must be fulfilled. Allah has instructed you with the above in the hope that you would ponder over the outcomes of your actions.

<h2 class="title">The Prohibition of Consuming the Orphan's Property</h2><p>`Ata' bin As-Sa'ib said that Sa`id bin Jubayr said that Ibn `Abbas said, "When Allah revealed, </p><div class="text_uthmani arabic">وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ</div><p>(And come not near to the orphan's property, except to improve it.) and, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً</div><p>(Verily, those who unjustly eat up the property of orphans.) those who were guardians of orphans separated their food from the orphans' food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah , and Allah sent down the Ayah, </p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ</div><p>(And they ask you about orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.") 2:220 Thereafter, they mixed their food and drink with food and drink of the orphans." Abu Dawud collected this statement. Allah's statement, </p><div class="text_uthmani arabic">حَتَّى يَبْلُغَ أَشُدَّهُ</div><p>(until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha`bi, Malik and several others among the Salaf. </p><h2 class="title">The Command to Give Full Measure and Full Weight with Justice</h2><p>Allah's statement, </p><div class="text_uthmani arabic">وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ</div><p>(and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said, </p><div class="text_uthmani arabic">وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ يَسْتَوْفُونَ - وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ - أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ - يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ </div><p>(Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day The Day when (all) mankind will stand before the Lord of all that exists) 83:1-6. Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next, </p><div class="text_uthmani arabic">لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا</div><p>(We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right. </p><h2 class="title">The Order for Just Testimony</h2><p>Allah said; </p><div class="text_uthmani arabic">وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى</div><p>(And whenever you give your word, say the truth even if a near relative is concerned.) This is similar to His statement, </p><div class="text_uthmani arabic">يَـأَيُّهَآ الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ للَّهِ شُهَدَآءَ بِالْقِسْطِ</div><p>(O you who believe! Stand out firmly for Allah as just witnesses.) 5:8 And there is a similar Ayah in Surat An-Nisa'. So Allah commands justice in action and statement, with both near relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all situations. </p><h2 class="title">The Command to Follow Allah's Straight Path and to Avoid All Other Paths</h2><p>`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statements, </p><div class="text_uthmani arabic">وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ</div><p>(And follow not (other) paths, for they will separate you away from His path.), and, </p><div class="text_uthmani arabic">أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ</div><p>((Saying) that you should establish religion and make no divisions in it.) 42:13, and similar Ayat in the Qur'an, "Allah commanded the believers to adhere to the Jama`ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah." Similar was said by Mujahid and several others. Imam Ahmad bin Hanbal recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah drew a line with his hand (in the sand) and said, </p><div class="text_uthmani arabic">«هَذَا سَبِيلُ اللهِ مُسْتَقِيمًا»</div><p>(This is Allah's path, leading straight.) He then drew lines to the right and left of that line and said, </p><div class="text_uthmani arabic">«هَذِهِ السُّبُلُ لَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْه»</div><p>(These are the other paths, on each path there is a devil who calls to it.) He then recited, </p><div class="text_uthmani arabic">وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ</div><p>(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)6:153" Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it." Imam Ahmad and `Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; "We were sitting with the Prophet when he drew a line in front of him and said, </p><div class="text_uthmani arabic">«هَذَا سَبِيلُ الله»</div><p>(This is Allah's path.) He also drew two lines to its right and two lines to its left and said, </p><div class="text_uthmani arabic">«هَذِهِ سُبُلُ الشَّيْطَان»</div><p>(These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah; </p>

The Prohibition of Consuming the Orphan's Property`Ata' bin As-Sa'ib said that Sa`id bin Jubayr said that Ibn `Abbas said, "When Allah revealed, وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ(And come not near to the orphan's property, except to improve it.) and, إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً(Verily, those who unjustly eat up the property of orphans.) those who were guardians of orphans separated their food from the orphans' food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah , and Allah sent down the Ayah, وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ(And they ask you about orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.") 2:220 Thereafter, they mixed their food and drink with food and drink of the orphans." Abu Dawud collected this statement. Allah's statement, حَتَّى يَبْلُغَ أَشُدَّهُ(until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha`bi, Malik and several others among the Salaf. The Command to Give Full Measure and Full Weight with JusticeAllah's statement, وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ(and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said, وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ يَسْتَوْفُونَ - وَإِذَا كَالُوهُمْ أَوْ وَّزَنُوهُمْ يُخْسِرُونَ - أَلا يَظُنُّ أُوْلَـئِكَ أَنَّهُمْ مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ - يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَـلَمِينَ (Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day The Day when (all) mankind will stand before the Lord of all that exists) 83:1-6. Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next, لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا(We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right. The Order for Just TestimonyAllah said; وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى(And whenever you give your word, say the truth even if a near relative is concerned.) This is similar to His statement, يَـأَيُّهَآ الَّذِينَ ءَامَنُواْ كُونُواْ قَوَّامِينَ للَّهِ شُهَدَآءَ بِالْقِسْطِ(O you who believe! Stand out firmly for Allah as just witnesses.) 5:8 And there is a similar Ayah in Surat An-Nisa'. So Allah commands justice in action and statement, with both near relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all situations. The Command to Follow Allah's Straight Path and to Avoid All Other Paths`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah's statements, وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ(And follow not (other) paths, for they will separate you away from His path.), and, أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ((Saying) that you should establish religion and make no divisions in it.) 42:13, and similar Ayat in the Qur'an, "Allah commanded the believers to adhere to the Jama`ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah." Similar was said by Mujahid and several others. Imam Ahmad bin Hanbal recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah drew a line with his hand (in the sand) and said, «هَذَا سَبِيلُ اللهِ مُسْتَقِيمًا»(This is Allah's path, leading straight.) He then drew lines to the right and left of that line and said, «هَذِهِ السُّبُلُ لَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْه»(These are the other paths, on each path there is a devil who calls to it.) He then recited, وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)6:153" Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it." Imam Ahmad and `Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; "We were sitting with the Prophet when he drew a line in front of him and said, «هَذَا سَبِيلُ الله»(This is Allah's path.) He also drew two lines to its right and two lines to its left and said, «هَذِهِ سُبُلُ الشَّيْطَان»(These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah;

(He has further commanded:) 'This is My straight path, so walk along it, and do not follow other ways, lest you should turn away from the right one.' All this has He commanded. You may perhaps take heed for yourselves."

“And that, ‘This is My Straight Path, so follow it; and do not follow other ways for they will sever you from His way; this is commanded to you, so that you may attain piety.’”

And that this is My path, straight; so do you follow it, and follow not divers paths lest they scatter you from His path. That then He has charged you with; haply you will be godfearing.'

And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him.

And that: verily this is my path, straight; follow it then, and follow not other ways; that will deviate you from His way. Thus He enjoineth you, that haply ye may fear God.

"And verily, this (i.e. Allah's Commandments mentioned in the above two Verses 151 and 152) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqun (the pious - see V. 2:2)."

This is My path, straight, so follow it. And do not follow the other paths, lest they divert you from His path. All this He has enjoined upon you, that you may refrain from wrongdoing.

(x) This is My way -that which is straight: follow it, then, and do not follow other paths lest they scatter you from His path. This is what He has enjoined upon you, so that you may beware.'

"And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa."

And (He commandeth you, saying): This is My straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil).

‘This indeed is my straight path, so follow it, and do not follow [other] ways, for they will separate you from His way. This is what He enjoins upon you so that you may be Godwary.’

This Path of Mine is straight. Follow it and do not follow other paths, for they will scatter you away from His Path. With such Allah charges you, in order that you be cautious.

And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.

This is My path and it is straight. Follow it and not other paths which will lead you far away from the path of God. Thus does God guide you so that you may become pious.

And (know) that this is My path, the right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil).

Waanna h<u>atha</u> <u>s</u>ir<u>at</u>ee mustaqeeman fa<b>i</b>ttabiAAoohu wal<u>a</u> tattabiAAoo a<b>l</b>ssubula fatafarraqa bikum AAan sabeelihi <u>tha</u>likum wa<u>ssa</u>kum bihi laAAallakum tattaqoon<b>a</b>

[He has enjoined], "This is My straight path; so follow it, and do not follow other ways: that will lead you away from His path." That is what He enjoins upon you, so that you may guard yourselves.

Verily, this is My way, leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you. that ye may be righteous.

6

وَأَنَّ هَٰذَا صِرَٰطِى مُسْتَقِيمًا فَٱتَّبِعُوهُ وَلَا تَتَّبِعُوا۟ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِۦ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَتَّقُونَ

He has prohibited you from following the paths of misguidance. You are required to follow Allah’s straight path, in which there is no crookedness. The paths of misguidance will lead you far away from the path of truth. Allah instructs you to follow the straight path in the hope that you will become mindful of Him by fulfilling His instructions and staying away from His prohibitions.

He has prohibited you from following the paths of misguidance. You are required to follow Allah’s straight path, in which there is no crookedness. The paths of misguidance will lead you far away from the path of truth. Allah instructs you to follow the straight path in the hope that you will become mindful of Him by fulfilling His instructions and staying away from His prohibitions.

<p>The Sixth Prohibition : Eating up the Property of the Orphan by False Means</p><p>About the unlawfulness of devouring the property of the orphan by false means - the sixth command given in the second verse (152) - it was said: وَلَا تَقْرَ‌بُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (And do not approach the property of the orphan except with the best possible conduct, until he reaches maturity). The address here is to the guardians of orphaned children who are minors. The guardians have been told that they should treat the property of orphans as if it was fire. They should not go near it to take from it or eat of it unlawfully. What is said here appears in another verse of the Qur'an in the same words: وَلَا تَقْرَ‌بُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (17:34) and also in Surah Al-Nis-a' (4:10): 'Surely, those who eat up the property of the orphans, unjustly, they only eat fire into their bellies, and they shall soon enter a blazing hell.)</p><p>However, protecting the property of the orphan and investing it in a permissible business where the danger of loss does not customarily exist is fair enough, even necessary. Guardians of the orphaned children should do so.</p><p>After that, specified was the limit until when the property of the orphan was to be guarded: حَتَّىٰ يَبْلُغَ أَشُدَّهُ (until he reaches maturity), that is, when the orphan reaches maturity, the responsibility of the guardian ends and his property should be entrusted to him.</p><p>The word: أَشُدَّهُ (ashudd) really means strength. According to the majority of ` Ulama, it begins with puberty. When signs of puberty appear in a child, or when he reaches the age of full fifteen years, that will be the time, he will be considered legally mature.</p><p>Still, after his having attained physical maturity, it will be seen whether or not he has acquired the ability to protect his property and spend out of it correctly and satisfactorily. If this ability is found in him, his property should be entrusted to him. If he does not seem to have that ability in him at that time, it is the responsibility of the guardian to keep protecting his property until the age of twenty five years. At any time during this period, whenever he picks up the ability to protect his property and manage his living through business or vocation, his property can be handed over to him. And if - even upto the age of twenty five years, such ability does not show up in him - then, according to Imam Abu Hanifah (رح) ، his property should, after all, be given to him, but this would be subject to the condition that this lack of ability on his part should have not reached the limits of insanity. And, according to some Imams, his property should not be entrusted in his hands even then, instead of which, the Qadi or Judge of an Islamic Court should entrust the responsibility of protecting his property to a trustworthy and responsible person.</p><p>Once again, what has been said here is based on a statement of the Holy Qur'an appearing in another verse where it was said: فَإِنْ آنَسْتُم مِّنْهُمْ رُ‌شْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ (... if you perceive in them proper understanding, hand over to them their property - 4:6). It means: When the orphaned children become mature and you see in them the ability to protect their property by themselves and invest it gainfully, entrust the property to them. This verse has told us that becoming mature is not sufficient as justification for entrusting the property of the orphan to him, instead, it is conditioned by the ability to protect property and to in-vest it gainfully.</p><p>The Seventh Prohibition : Weighing and Measuring Short</p><p>The seventh command in this verse is to give full weight and full measure in all fairness. The word: بِالقِسطِ (bi al-qist), translated as ` in all fairness,' applies to a transaction in which the giver does not decrease anything from what is due to be received by the other party - and the receiver does not take anything more than what is due to come to him from the Over (Ruh al-Ma'ani).</p><p>Weighing and measuring short in common give and take of things has been sternly forbidden by the Qur'an. Severe warning to those who do that appears in Surah Al-Mutaffifin (83).</p><p>Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ reports that, addressing those who weigh and measure in business, the Holy Prophet ﷺ said: Weighing and measuring is a line of duty being unfair in which has caused many communities before you to be destroyed by Divine punishment (so, be fully cautious in this matter). (Tafsir ibn Kathir)</p><p>Officials and Workers who fall short in Set Duties come under this Qur'anic Ruling</p><p>It should be borne in mind that weighing and measuring short called تَطفِیفُ "Tatfif' in the Qur'an is not simply restricted to weighing short and measuring less. In fact, falling short in giving the other person his right is also included under تَطفِیفُ ` Tatfif as illusrated by a report from Sayyidna ` Umar ؓ appearing in the Mu'atta' of Imam Malik (رح) . When Sayyidna ` Umar ؓ noticed someone making the required movements of his Salah short, he said: 'You made تَطفِیفُ ` Tatfif,' meaning thereby that he did not fulfill the right of Salah as it was due and obligatory. After having reported this incident, Imam Malik says: لِکُلِّ شَیءً وَفَاُء وَتَطفِیفُ that is, giving the full measure due, and giving short of it, applies to everything and not in weights and measures only.</p><p>This tells us that an employee who does not discharge his duties as required, steals time or delays work; and a wage earner who falls short in delivering the service agreed to; and for that matter anyone - a minister of government or his peon, an assistant in an office, or a scholar or religious worker - shall all be included under the Qur'anic term, "Al-Mutaffifin," if they fall short in fulfilling the right of others due against them.</p><p>After that, it was said: لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا (We do not obligate anyone beyond his capacity). In some narrations of Hadith, it has been explained as a hint of exception, that is, a person who does everything possible within his control to give full consideration to the need of giving full weight and measure as due and, in case, some insignificant increase or decrease takes place inadvertently, then, that would stand excused because that is beyond his power and control.</p><p>According to Tafsir Mazhari, the addition of this sentence in between indicates that it is better to give a little more while fulfilling what is due so that there remains no doubt of being short in giving - as it was when the Holy Prophet ﷺ on a similar occasion, ordered a person weighing: زن وَ اَرجِح (zin wa arjih) that is, ` weigh and be liberal' (literally, weigh and tilt the balance in favour of the receiver). (Ahmad, Abu Dawud, and Tirmidhi following a narration of Sayyidna Suwayd ibn Qaiys)</p><p>And this was the usual practice of the Holy Prophet ﷺ himself. Whenever he had a right of someone due against him, and when came the time for him to pay it back, he liked to pay more than what the right of the other person was. Then, there is a Hadith in Al-Bukhari based on a narration by Sayyidna Jabir ؓ in which the Holy Prophet ﷺ is reported to have said:</p><p>` May the mercy of Allah Ta` ala be on the person who is lenient when selling by giving more than the due; and is also lenient by not taking more than the due - instead, accepts in good grace, even if it happens to be somewhat short of it.'</p><p>But, this is an ethical rule - that one gives more when giving and, accepts less when taking, avoids a quarrel. There is nothing legal involved here which would compel one to do so. It is to point out to this very aspect that it was said in the Qur'an that "We do not obligate anyone beyond his capacity." In other words, giving the other person more than it was his due; and to be satisfied with any decrease in what was one's own due, was not a mandatory command because it is not easy for common people to do so.</p><p>The Eighth Commandment :</p><p>BE JUST - Doing Otherwise is حَرَام haram</p><p>The verse says: وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْ‌بَىٰ (and when you speak, be just, even if there be a relative). It will be noticed that nothing particular has been mentioned at this place. Therefore, the majority of commentators hold the view that the statement includes everything said - whether it is a witness given in some case, or a judgment from a judge, or an order from a ruling official, or whatever different kinds of things said to each other. About all such things, the command of the Qur'an is that one should abide by the criterion of truth and justice when saying what one has to say - everywhere, on all occasions and under all conditions. As for the sense of abiding by truth and justice when appearing as a witness in some case, it is fairly obvious - that is, the witness should tell what he knows for certain - frankly and clearly - without adding or subtracting one word on his own, or injecting his guess or conjecture in it, or worrying about whom it would benefit and whom it would hurt. Similar is the situation of a judge who has to decide a case. He will examine witnesses according to the Islamic legal norms, take what they offer and look at them in conjunction with what stands proved through other kinds of approaches and, then, give his decision. Be it a witness, or be it a judgment, nothing should stop one from saying what is right, true and just - not friendship and love, not enmity and hostility, nothing. For this reason, added here was the sen-tence: وَلَوْ كَانَ ذَا قُرْ‌بَىٰ (even if there be a relative). It means: Even if the person, in whose case you are appearing as a witness, or a judge, be a relative of yours - even then, you should not let truth and justice slip out of your hands, neither in witness, nor in the judgment.</p><p>The purpose in this verse is to stop false witness and unjust judgement. About false witness, Abu Dawud and Ibn Majah have reported the following saying of the Holy Prophet ﷺ</p><p>` False witness is equal to Shirk'. He said it three times and, then, recited this verse:</p><p>فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ - حُنَفَاءَ لِلَّـهِ غَيْرَ‌ مُشْرِ‌كِينَ بِهِ</p><p>So, avoid the filth of idols, and avoid saying the false, being upright for Allah, without being associators (of partners) with Him - 22:30.</p><p>Similarly, about deciding against truth and justice, there is a saying of the Holy Prophet ﷺ which has been reported by Abu Dawud on the authority of a narration by Sayyidna Buraydah ibn Husayb رضی اللہ تعالیٰ عنہ . It says:</p><p>` There are three kinds of Qadis (judges): One of them would go to Jannah while the other two, to Jahannam. The one who arrived at the truth by investigating into the case according to the Shari` ah, then gave his decision in the light of the truth, he belongs in Jannah - and he who investigated and did find out the truth, but knowingly gave his judgement against it, his place is in Hell. And similarly, a Qadi who did not know, or fell short on investigation and deliberation, and gave a decision in that state of ignorance, he too will go to Jahannam.'</p><p>The same subject has appeared in other verses of the Holy Qur'an more explicitly and emphatically, enjoining that there should be no trace or effect of friendship, kinship or any other relation based on mutual interest - or enmity and hostility - in witness, or judgment. For example, in Surah An-Nisa,' it was said:</p><p>وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَ‌بِي</p><p>( O those who believe, be upholder of justice - witnesses for Allah) 'even though against yourselves or the parents and the relatives.' - 4:135.</p><p>In the same vein, there is another command given in Surah al-Ma'idah which says:</p><p>وَلَا يَجْرِ‌مَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا</p><p>(0 those who believe, be steadfast for Allah as witnesses for justice). 'And malice against a people should not bid you to not doing justice' - 5:8.</p><p>It means that enmity with a people should not make you willing to witness or to judge against the dictate of justice. Finally, as for up-holding truth and justice in matters other than witness and judgment, such as, mutual conversations referred to earlier, the best policy is not to lie, not to speak ill of anyone behind his back, not to say anything which would hurt others, or cause physical or financial loss to anyone.</p><p>The Ninth Command: To Fulfill the Covenant of Allah - i.e., Breach of Pledge is Haram</p><p>The ninth command given in this verse is to fulfill the covenant of Allah and avoid breaking the solemn pledge given. It was said: وَ بِعَھدِ اللہِ اَوفوا (and fulfill the covenant of Allah). The 'covenant of Allah' could mean the pledge that was taken from every human being at the begin ning of life when all human beings were asked: الَستُ برَبِّکُمَ ('Am I not your Rabb, your Lord?' ). All of them said: بَلٰی ('Bala': yes), that is, 'there is no doubt that You are our Rabb, our Lord.' This pledge demands but that we do not disobey any command given by our Lord, our creator, cherisher, nurturer and caretaker. Consider everything He has asked to do at the level of the highest possible priority and take it to be the most important of all that we do. And as for things He has asked us not to do, we should not go even near them - even stay away from falling in doubts about them. Thus, the essence of this covenant is that we should obey Allah Ta'ala totally and perfectly.</p><p>It is also possible that 'covenant' here means the particular pledges mentioned in the Qur'an on different occasions - out of which are these verses the Tafsir of which is before you (and in which ten injunctions have been described emphatically).</p><p>` Ulama say that, in this pledge, included there is the fulfilling of vows (nadhr or mannat), a way through which one gives a pledge to Allah Ta` ala that he or she would do something. In another verse of the Holy Qur'an, this has also been mentioned more explicity by saying:</p><p>يُوفُونَ بِالنَّذْرِ‌ that is, ` the righteous servants of Allah fulfill their nadhr (vow).</p><p>In short, it can be said that this command is, though ninth in the series, but in terms of its reality, it encompasses all imperatives and prohibitions of Islamic legal injunctions.</p><p>It will be noticed that, at the end of this second verse (152) too, there appears a sentence of persuasion, that is: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (This is what He has emphasized for you, so that you may observe the advice).</p><p>Then comes the third verse (153) where the tenth injunction has been described as follows: وَأَنَّ هَـٰذَا صِرَ‌اطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّ‌قَ بِكُمْ عَن سَبِيلِهِ (And: This is My path [ headed ] straight. So, follow it, and do not follow the [ other ] ways, lest it should take you away from His way).</p><p>In this verse, the word: ھٰذا (hadha: this) denotes the religion of Is-lam, or the Qur'an. Also possible is that the reference may be to Surah Al-An'am itself because, here too, the full range of the fundamentals of Islam - Tauhid, Risalah and principles governing injunctions of the Shari’ ah - find mention. As for the word: مُستَقیَماً (mustaqiman), it is a distinctive adjunct of this path of the religion of Islam and which has been used as an adverb in the syntactical arrangement to indicate that being مُستَقِیم 'mustaqim' (straight) is an integral attribute of Islam as a religion. After that, it was said: فَاتَّبِعُوہُ (So, follow it). It means: 'when you have come to know that the religion of Islam is My path, and that alone is the straight path, you have before you the only path headed towards the desired destination, therefore, this is the path you shall follow.</p><p>After that, it was said: وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّ‌قَ بِكُمْ عَن سَبِيلِهِ (and do not follow the [ other ] ways, lest it should take you away from His way). The word: سُبُل (subul) is the plural form of sabil which also means ` way.' The sense of the statement is that the real and true way of reaching Allah Ta` ala, and achieving His pleasure (rids' ) is just one. But, people in this world have carved out different ways on their own depending on what they think it is, or should be. The advice being given is: You do not follow any of these ways because these ways are really not the ways to reach Allah and therefore, whoever walks these ways shall go astray far away from the path of Allah.</p><p>It is said in Tafsir Mazhari that the purpose of sending the Qur'an and the Prophet of Islam ﷺ is to make people subordinate their ideas, intentions and proposals to the Qur'an and Sunnah and cast their lives into the blessed model offered by them. But, what is happening is that people are bent on molding the Qur'an and Sunnah into the frame of their ideas and proposals. As a result, an Ayah of the Qur'an, or a Hadith of the Prophet ﷺ which does not meet their fancy, or is found to be contrary to what they would like it to be, would become the target of their so-called interpretation until it fits into the mold of their desires. This is the starting point from where emerge other ways which lead people astray - ways which throw them in doubts and innovations in established religion (shubhat and bid` at). These are the ways from which people have been instructed to stay away in this verse.</p><p>Based on a narration from Sayyidna ` Abdullah ibn Mas'ud ؓ there is a report in Musnad of Darimi which says: ` Once the Holy Prophet ﷺٍ drew a vertical line and said: "This is the path of Allah." Then, he drew other lines on its right and left and said: "These are سُبُل subul" (that is, the ways following which has been prohibited in this verse) and, then, he said: "Set upon every one of these ways there is a Shaytan who, after enticing people away from the straight path, welcomes them to this" (the ways under the charge of Shaytan, as shown in the drawing). After that, as proof, he recited this verse (153).'</p><p>Then, once again towards the end of the verse, it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُون (That is what He has emphasized for you, so that you may be God-fearing).</p><p>This completes the Tafsir of these three verses and the ten prohibitions delineated therein. Finally, have a look at the significant style the Holy Qur'an employs when described at this place were ten injunctions. They do not appear here as ten Articles of Law, something modern law books would love to do. Instead of doing something like that, first it describes five injunctions, then says: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعقِلُون (That is what He has emphasized for you, so that you may understand). Then, after having described four more injunctions, it repeats the same sentence with the difference that it says: تَذَكَّرُ‌ونَ (observe the advice) in place of: (understand) at the end. And after that, described there is the last injunction in a separate Ayah (verse), and once again, repeated there is the same core sentence with the difference that said here is: تَتَّقُون (be God-fearing) in place of: تَذَكَّرُ‌ونَ (observe the advice) at the end.</p><p>There are many elements of wisdom in this subtle style of the Holy Qur'an:</p><p>First of all, the Holy Qur'an is not simply a coercive law like the usual laws of this world. In fact, it is a law which is genuinely generous and patronizing in the essential sense. That is why, with every law, suggestions are given which would make them come easy. Then, knowing Allah Ta` ala and having the concern for 'Akhirah are the most effective enforcers of law, in public or in private, and are the only solution human beings have in their problems with law. Therefore, at the end of all the three verses, introduced there are words which would steer human orientation away from the material world and fix it to-wards Allah. Ta` ala and the 'Akhirah.</p><p>There are five injunctions described in the first verse (151), that is: (1) To avoid Shirk, (2) to avoid being disobedient to parents, (3) To avoid killing children, (4) To avoid shameful acts, and (5) to avoid killing unjustly. What is used at their end is the word: تَعقِلُون (understand) because the people of Jahiliyyah just did not think that there was anything wrong with them. Therefore, it was suggested that they would do well by forsaking their blind following of ancestral customs and their own whims, if they used a little reason.</p><p>The second verse (152) describes four injunctions, that is: (1) Not to eat up the property of the orphan by false means, (2) not to weigh or measure short, (3) to be true and just in speech, and (4) to fulfill the covenant of Allah.</p><p>These are things, even these ignorant ones knew to be necessary - some of them would even act likewise. But, mostly these were not heeded to. The only remedy of heedlessness is what is called: تَذکِرَہ (tazkirah: remembrance) that is, the remembrance of Allah and 'Akhirah. Therefore, at the end of this verse, the word used was: تَذَكَّرُ‌ونَ (observe the advice).</p><p>The third verse (153) contains the instruction to follow the straight path and to avoid doing the contrary by following other ways. Since, there is nothing more authentic but the fear of Allah which would tear a human being away from the clutches of his misguiding thoughts and desires, therefore, at the end of it, said there was: لَعَلَّكُمْ تَتَّقُون ' (so that you may be God-fearing).</p><p>Finally, at all these three places, the word used was: وَصِیَّہ ; (wasiyyah) which is an order to do something. Therefore, as cited earlier, some noble sahabah ؓ said: Whoever wishes to see the sealed will and testament of the Holy Prophet ﷺ let him recite these three verses.</p>

The Sixth Prohibition : Eating up the Property of the Orphan by False MeansAbout the unlawfulness of devouring the property of the orphan by false means - the sixth command given in the second verse (152) - it was said: وَلَا تَقْرَ‌بُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (And do not approach the property of the orphan except with the best possible conduct, until he reaches maturity). The address here is to the guardians of orphaned children who are minors. The guardians have been told that they should treat the property of orphans as if it was fire. They should not go near it to take from it or eat of it unlawfully. What is said here appears in another verse of the Qur'an in the same words: وَلَا تَقْرَ‌بُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (17:34) and also in Surah Al-Nis-a' (4:10): 'Surely, those who eat up the property of the orphans, unjustly, they only eat fire into their bellies, and they shall soon enter a blazing hell.)However, protecting the property of the orphan and investing it in a permissible business where the danger of loss does not customarily exist is fair enough, even necessary. Guardians of the orphaned children should do so.After that, specified was the limit until when the property of the orphan was to be guarded: حَتَّىٰ يَبْلُغَ أَشُدَّهُ (until he reaches maturity), that is, when the orphan reaches maturity, the responsibility of the guardian ends and his property should be entrusted to him.The word: أَشُدَّهُ (ashudd) really means strength. According to the majority of ` Ulama, it begins with puberty. When signs of puberty appear in a child, or when he reaches the age of full fifteen years, that will be the time, he will be considered legally mature.Still, after his having attained physical maturity, it will be seen whether or not he has acquired the ability to protect his property and spend out of it correctly and satisfactorily. If this ability is found in him, his property should be entrusted to him. If he does not seem to have that ability in him at that time, it is the responsibility of the guardian to keep protecting his property until the age of twenty five years. At any time during this period, whenever he picks up the ability to protect his property and manage his living through business or vocation, his property can be handed over to him. And if - even upto the age of twenty five years, such ability does not show up in him - then, according to Imam Abu Hanifah (رح) ، his property should, after all, be given to him, but this would be subject to the condition that this lack of ability on his part should have not reached the limits of insanity. And, according to some Imams, his property should not be entrusted in his hands even then, instead of which, the Qadi or Judge of an Islamic Court should entrust the responsibility of protecting his property to a trustworthy and responsible person.Once again, what has been said here is based on a statement of the Holy Qur'an appearing in another verse where it was said: فَإِنْ آنَسْتُم مِّنْهُمْ رُ‌شْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ (... if you perceive in them proper understanding, hand over to them their property - 4:6). It means: When the orphaned children become mature and you see in them the ability to protect their property by themselves and invest it gainfully, entrust the property to them. This verse has told us that becoming mature is not sufficient as justification for entrusting the property of the orphan to him, instead, it is conditioned by the ability to protect property and to in-vest it gainfully.The Seventh Prohibition : Weighing and Measuring ShortThe seventh command in this verse is to give full weight and full measure in all fairness. The word: بِالقِسطِ (bi al-qist), translated as ` in all fairness,' applies to a transaction in which the giver does not decrease anything from what is due to be received by the other party - and the receiver does not take anything more than what is due to come to him from the Over (Ruh al-Ma'ani).Weighing and measuring short in common give and take of things has been sternly forbidden by the Qur'an. Severe warning to those who do that appears in Surah Al-Mutaffifin (83).Commentator of the Qur'an, Sayyidna ` Abdullah ibn ` Abbas ؓ reports that, addressing those who weigh and measure in business, the Holy Prophet ﷺ said: Weighing and measuring is a line of duty being unfair in which has caused many communities before you to be destroyed by Divine punishment (so, be fully cautious in this matter). (Tafsir ibn Kathir)Officials and Workers who fall short in Set Duties come under this Qur'anic RulingIt should be borne in mind that weighing and measuring short called تَطفِیفُ "Tatfif' in the Qur'an is not simply restricted to weighing short and measuring less. In fact, falling short in giving the other person his right is also included under تَطفِیفُ ` Tatfif as illusrated by a report from Sayyidna ` Umar ؓ appearing in the Mu'atta' of Imam Malik (رح) . When Sayyidna ` Umar ؓ noticed someone making the required movements of his Salah short, he said: 'You made تَطفِیفُ ` Tatfif,' meaning thereby that he did not fulfill the right of Salah as it was due and obligatory. After having reported this incident, Imam Malik says: لِکُلِّ شَیءً وَفَاُء وَتَطفِیفُ that is, giving the full measure due, and giving short of it, applies to everything and not in weights and measures only.This tells us that an employee who does not discharge his duties as required, steals time or delays work; and a wage earner who falls short in delivering the service agreed to; and for that matter anyone - a minister of government or his peon, an assistant in an office, or a scholar or religious worker - shall all be included under the Qur'anic term, "Al-Mutaffifin," if they fall short in fulfilling the right of others due against them.After that, it was said: لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا (We do not obligate anyone beyond his capacity). In some narrations of Hadith, it has been explained as a hint of exception, that is, a person who does everything possible within his control to give full consideration to the need of giving full weight and measure as due and, in case, some insignificant increase or decrease takes place inadvertently, then, that would stand excused because that is beyond his power and control.According to Tafsir Mazhari, the addition of this sentence in between indicates that it is better to give a little more while fulfilling what is due so that there remains no doubt of being short in giving - as it was when the Holy Prophet ﷺ on a similar occasion, ordered a person weighing: زن وَ اَرجِح (zin wa arjih) that is, ` weigh and be liberal' (literally, weigh and tilt the balance in favour of the receiver). (Ahmad, Abu Dawud, and Tirmidhi following a narration of Sayyidna Suwayd ibn Qaiys)And this was the usual practice of the Holy Prophet ﷺ himself. Whenever he had a right of someone due against him, and when came the time for him to pay it back, he liked to pay more than what the right of the other person was. Then, there is a Hadith in Al-Bukhari based on a narration by Sayyidna Jabir ؓ in which the Holy Prophet ﷺ is reported to have said:` May the mercy of Allah Ta` ala be on the person who is lenient when selling by giving more than the due; and is also lenient by not taking more than the due - instead, accepts in good grace, even if it happens to be somewhat short of it.'But, this is an ethical rule - that one gives more when giving and, accepts less when taking, avoids a quarrel. There is nothing legal involved here which would compel one to do so. It is to point out to this very aspect that it was said in the Qur'an that "We do not obligate anyone beyond his capacity." In other words, giving the other person more than it was his due; and to be satisfied with any decrease in what was one's own due, was not a mandatory command because it is not easy for common people to do so.The Eighth Commandment :BE JUST - Doing Otherwise is حَرَام haramThe verse says: وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْ‌بَىٰ (and when you speak, be just, even if there be a relative). It will be noticed that nothing particular has been mentioned at this place. Therefore, the majority of commentators hold the view that the statement includes everything said - whether it is a witness given in some case, or a judgment from a judge, or an order from a ruling official, or whatever different kinds of things said to each other. About all such things, the command of the Qur'an is that one should abide by the criterion of truth and justice when saying what one has to say - everywhere, on all occasions and under all conditions. As for the sense of abiding by truth and justice when appearing as a witness in some case, it is fairly obvious - that is, the witness should tell what he knows for certain - frankly and clearly - without adding or subtracting one word on his own, or injecting his guess or conjecture in it, or worrying about whom it would benefit and whom it would hurt. Similar is the situation of a judge who has to decide a case. He will examine witnesses according to the Islamic legal norms, take what they offer and look at them in conjunction with what stands proved through other kinds of approaches and, then, give his decision. Be it a witness, or be it a judgment, nothing should stop one from saying what is right, true and just - not friendship and love, not enmity and hostility, nothing. For this reason, added here was the sen-tence: وَلَوْ كَانَ ذَا قُرْ‌بَىٰ (even if there be a relative). It means: Even if the person, in whose case you are appearing as a witness, or a judge, be a relative of yours - even then, you should not let truth and justice slip out of your hands, neither in witness, nor in the judgment.The purpose in this verse is to stop false witness and unjust judgement. About false witness, Abu Dawud and Ibn Majah have reported the following saying of the Holy Prophet ﷺ` False witness is equal to Shirk'. He said it three times and, then, recited this verse:فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ - حُنَفَاءَ لِلَّـهِ غَيْرَ‌ مُشْرِ‌كِينَ بِهِSo, avoid the filth of idols, and avoid saying the false, being upright for Allah, without being associators (of partners) with Him - 22:30.Similarly, about deciding against truth and justice, there is a saying of the Holy Prophet ﷺ which has been reported by Abu Dawud on the authority of a narration by Sayyidna Buraydah ibn Husayb رضی اللہ تعالیٰ عنہ . It says:` There are three kinds of Qadis (judges): One of them would go to Jannah while the other two, to Jahannam. The one who arrived at the truth by investigating into the case according to the Shari` ah, then gave his decision in the light of the truth, he belongs in Jannah - and he who investigated and did find out the truth, but knowingly gave his judgement against it, his place is in Hell. And similarly, a Qadi who did not know, or fell short on investigation and deliberation, and gave a decision in that state of ignorance, he too will go to Jahannam.'The same subject has appeared in other verses of the Holy Qur'an more explicitly and emphatically, enjoining that there should be no trace or effect of friendship, kinship or any other relation based on mutual interest - or enmity and hostility - in witness, or judgment. For example, in Surah An-Nisa,' it was said:وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَ‌بِي( O those who believe, be upholder of justice - witnesses for Allah) 'even though against yourselves or the parents and the relatives.' - 4:135.In the same vein, there is another command given in Surah al-Ma'idah which says:وَلَا يَجْرِ‌مَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا(0 those who believe, be steadfast for Allah as witnesses for justice). 'And malice against a people should not bid you to not doing justice' - 5:8.It means that enmity with a people should not make you willing to witness or to judge against the dictate of justice. Finally, as for up-holding truth and justice in matters other than witness and judgment, such as, mutual conversations referred to earlier, the best policy is not to lie, not to speak ill of anyone behind his back, not to say anything which would hurt others, or cause physical or financial loss to anyone.The Ninth Command: To Fulfill the Covenant of Allah - i.e., Breach of Pledge is HaramThe ninth command given in this verse is to fulfill the covenant of Allah and avoid breaking the solemn pledge given. It was said: وَ بِعَھدِ اللہِ اَوفوا (and fulfill the covenant of Allah). The 'covenant of Allah' could mean the pledge that was taken from every human being at the begin ning of life when all human beings were asked: الَستُ برَبِّکُمَ ('Am I not your Rabb, your Lord?' ). All of them said: بَلٰی ('Bala': yes), that is, 'there is no doubt that You are our Rabb, our Lord.' This pledge demands but that we do not disobey any command given by our Lord, our creator, cherisher, nurturer and caretaker. Consider everything He has asked to do at the level of the highest possible priority and take it to be the most important of all that we do. And as for things He has asked us not to do, we should not go even near them - even stay away from falling in doubts about them. Thus, the essence of this covenant is that we should obey Allah Ta'ala totally and perfectly.It is also possible that 'covenant' here means the particular pledges mentioned in the Qur'an on different occasions - out of which are these verses the Tafsir of which is before you (and in which ten injunctions have been described emphatically).` Ulama say that, in this pledge, included there is the fulfilling of vows (nadhr or mannat), a way through which one gives a pledge to Allah Ta` ala that he or she would do something. In another verse of the Holy Qur'an, this has also been mentioned more explicity by saying:يُوفُونَ بِالنَّذْرِ‌ that is, ` the righteous servants of Allah fulfill their nadhr (vow).In short, it can be said that this command is, though ninth in the series, but in terms of its reality, it encompasses all imperatives and prohibitions of Islamic legal injunctions.It will be noticed that, at the end of this second verse (152) too, there appears a sentence of persuasion, that is: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (This is what He has emphasized for you, so that you may observe the advice).Then comes the third verse (153) where the tenth injunction has been described as follows: وَأَنَّ هَـٰذَا صِرَ‌اطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّ‌قَ بِكُمْ عَن سَبِيلِهِ (And: This is My path [ headed ] straight. So, follow it, and do not follow the [ other ] ways, lest it should take you away from His way).In this verse, the word: ھٰذا (hadha: this) denotes the religion of Is-lam, or the Qur'an. Also possible is that the reference may be to Surah Al-An'am itself because, here too, the full range of the fundamentals of Islam - Tauhid, Risalah and principles governing injunctions of the Shari’ ah - find mention. As for the word: مُستَقیَماً (mustaqiman), it is a distinctive adjunct of this path of the religion of Islam and which has been used as an adverb in the syntactical arrangement to indicate that being مُستَقِیم 'mustaqim' (straight) is an integral attribute of Islam as a religion. After that, it was said: فَاتَّبِعُوہُ (So, follow it). It means: 'when you have come to know that the religion of Islam is My path, and that alone is the straight path, you have before you the only path headed towards the desired destination, therefore, this is the path you shall follow.After that, it was said: وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّ‌قَ بِكُمْ عَن سَبِيلِهِ (and do not follow the [ other ] ways, lest it should take you away from His way). The word: سُبُل (subul) is the plural form of sabil which also means ` way.' The sense of the statement is that the real and true way of reaching Allah Ta` ala, and achieving His pleasure (rids' ) is just one. But, people in this world have carved out different ways on their own depending on what they think it is, or should be. The advice being given is: You do not follow any of these ways because these ways are really not the ways to reach Allah and therefore, whoever walks these ways shall go astray far away from the path of Allah.It is said in Tafsir Mazhari that the purpose of sending the Qur'an and the Prophet of Islam ﷺ is to make people subordinate their ideas, intentions and proposals to the Qur'an and Sunnah and cast their lives into the blessed model offered by them. But, what is happening is that people are bent on molding the Qur'an and Sunnah into the frame of their ideas and proposals. As a result, an Ayah of the Qur'an, or a Hadith of the Prophet ﷺ which does not meet their fancy, or is found to be contrary to what they would like it to be, would become the target of their so-called interpretation until it fits into the mold of their desires. This is the starting point from where emerge other ways which lead people astray - ways which throw them in doubts and innovations in established religion (shubhat and bid` at). These are the ways from which people have been instructed to stay away in this verse.Based on a narration from Sayyidna ` Abdullah ibn Mas'ud ؓ there is a report in Musnad of Darimi which says: ` Once the Holy Prophet ﷺٍ drew a vertical line and said: "This is the path of Allah." Then, he drew other lines on its right and left and said: "These are سُبُل subul" (that is, the ways following which has been prohibited in this verse) and, then, he said: "Set upon every one of these ways there is a Shaytan who, after enticing people away from the straight path, welcomes them to this" (the ways under the charge of Shaytan, as shown in the drawing). After that, as proof, he recited this verse (153).'Then, once again towards the end of the verse, it was said: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُون (That is what He has emphasized for you, so that you may be God-fearing).This completes the Tafsir of these three verses and the ten prohibitions delineated therein. Finally, have a look at the significant style the Holy Qur'an employs when described at this place were ten injunctions. They do not appear here as ten Articles of Law, something modern law books would love to do. Instead of doing something like that, first it describes five injunctions, then says: ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعقِلُون (That is what He has emphasized for you, so that you may understand). Then, after having described four more injunctions, it repeats the same sentence with the difference that it says: تَذَكَّرُ‌ونَ (observe the advice) in place of: (understand) at the end. And after that, described there is the last injunction in a separate Ayah (verse), and once again, repeated there is the same core sentence with the difference that said here is: تَتَّقُون (be God-fearing) in place of: تَذَكَّرُ‌ونَ (observe the advice) at the end.There are many elements of wisdom in this subtle style of the Holy Qur'an:First of all, the Holy Qur'an is not simply a coercive law like the usual laws of this world. In fact, it is a law which is genuinely generous and patronizing in the essential sense. That is why, with every law, suggestions are given which would make them come easy. Then, knowing Allah Ta` ala and having the concern for 'Akhirah are the most effective enforcers of law, in public or in private, and are the only solution human beings have in their problems with law. Therefore, at the end of all the three verses, introduced there are words which would steer human orientation away from the material world and fix it to-wards Allah. Ta` ala and the 'Akhirah.There are five injunctions described in the first verse (151), that is: (1) To avoid Shirk, (2) to avoid being disobedient to parents, (3) To avoid killing children, (4) To avoid shameful acts, and (5) to avoid killing unjustly. What is used at their end is the word: تَعقِلُون (understand) because the people of Jahiliyyah just did not think that there was anything wrong with them. Therefore, it was suggested that they would do well by forsaking their blind following of ancestral customs and their own whims, if they used a little reason.The second verse (152) describes four injunctions, that is: (1) Not to eat up the property of the orphan by false means, (2) not to weigh or measure short, (3) to be true and just in speech, and (4) to fulfill the covenant of Allah.These are things, even these ignorant ones knew to be necessary - some of them would even act likewise. But, mostly these were not heeded to. The only remedy of heedlessness is what is called: تَذکِرَہ (tazkirah: remembrance) that is, the remembrance of Allah and 'Akhirah. Therefore, at the end of this verse, the word used was: تَذَكَّرُ‌ونَ (observe the advice).The third verse (153) contains the instruction to follow the straight path and to avoid doing the contrary by following other ways. Since, there is nothing more authentic but the fear of Allah which would tear a human being away from the clutches of his misguiding thoughts and desires, therefore, at the end of it, said there was: لَعَلَّكُمْ تَتَّقُون ' (so that you may be God-fearing).Finally, at all these three places, the word used was: وَصِیَّہ ; (wasiyyah) which is an order to do something. Therefore, as cited earlier, some noble sahabah ؓ said: Whoever wishes to see the sealed will and testament of the Holy Prophet ﷺ let him recite these three verses.

<p>Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his Sunan, and Al-Bazzar collected this Hadith. Ibn Jarir recorded that a man asked Ibn Mas`ud, "What is As-Sirat Al-Mustaqim (the straight path)" Ibn Mas`ud replied, "Muhammad left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path, will end up in Paradise." Ibn Mas`ud then recited the Ayah; </p><div class="text_uthmani arabic">وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ</div><p>(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)'" Imam Ahmad recorded that, An-Nawwas bin Sam`an said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَنْ جَنْبَي الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَدْعُو: يَا أَيَّهَا النَّاسُ هَلُمُّوا ادْخُلُوا الصِّرَاطَ الْمُسْتَقِيمَ جَمِيعًا وَلَا تَفَرَّقُوا وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الِإنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ الإِسْلَامُ وَالسُّورَانِ حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِم»</div><p>(Allah has given a parable of the straight path, and on the two sides of this path, there are two walls containing door ways. On these door ways, there are curtains that are lowered down. on the gate of this path there is a caller heralding, `O people! come and enter the straight path all together and do not divide. ' There is also another caller that heralds from above the path, who says when a person wants to remove the curtain on any of these doors, `Woe to you! Do not open this door, for if you open it, you will enter it. The (straight) path is Islam, the two walls are Allah's set limits, the open doors lead to Allah's prohibitions, the caller on the gate of the path is Allah's Book (the Qur'an), while the caller from above the path is Allah's admonition in the heart of every Muslim.) At-Tirmidhi and An-Nasa'i also recorded this Hadith, and At-Tirmidhi said, "Hasan Gharib." Allah's statement, </p><div class="text_uthmani arabic">فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ</div><p>(so follow it, and follow not (other) paths...) describes Allah's path in the singular sense, because truth is one. Allah describes the other paths in the plural, because they are many and are divided. Allah said in another Ayah, </p><div class="text_uthmani arabic">اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ </div><p>(Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their supporters are Taghut (false deities), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257 </p>

Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his Sunan, and Al-Bazzar collected this Hadith. Ibn Jarir recorded that a man asked Ibn Mas`ud, "What is As-Sirat Al-Mustaqim (the straight path)" Ibn Mas`ud replied, "Muhammad left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path, will end up in Paradise." Ibn Mas`ud then recited the Ayah; وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)'" Imam Ahmad recorded that, An-Nawwas bin Sam`an said that the Messenger of Allah said, «ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَنْ جَنْبَي الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَدْعُو: يَا أَيَّهَا النَّاسُ هَلُمُّوا ادْخُلُوا الصِّرَاطَ الْمُسْتَقِيمَ جَمِيعًا وَلَا تَفَرَّقُوا وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الِإنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ الإِسْلَامُ وَالسُّورَانِ حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِم»(Allah has given a parable of the straight path, and on the two sides of this path, there are two walls containing door ways. On these door ways, there are curtains that are lowered down. on the gate of this path there is a caller heralding, `O people! come and enter the straight path all together and do not divide. ' There is also another caller that heralds from above the path, who says when a person wants to remove the curtain on any of these doors, `Woe to you! Do not open this door, for if you open it, you will enter it. The (straight) path is Islam, the two walls are Allah's set limits, the open doors lead to Allah's prohibitions, the caller on the gate of the path is Allah's Book (the Qur'an), while the caller from above the path is Allah's admonition in the heart of every Muslim.) At-Tirmidhi and An-Nasa'i also recorded this Hadith, and At-Tirmidhi said, "Hasan Gharib." Allah's statement, فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ(so follow it, and follow not (other) paths...) describes Allah's path in the singular sense, because truth is one. Allah describes the other paths in the plural, because they are many and are divided. Allah said in another Ayah, اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّـغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَـتِ أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ (Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their supporters are Taghut (false deities), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.) 2:257

To that end We gave the Book to Moses, a perfect law, distinctly explaining all things, and a guidance and grace, so that they should believe in the meeting with their Lord.

Then We gave the Book to Moosa, to complete the favour on one who is virtuous, and an explanation of all things, a guidance and a mercy, so they may believe in meeting their Lord.

Then We gave Moses the Book, complete for him who does good, and distinguishing every thing, and as a guidance and a mercy; haply they would believe in the encounter with their Lord.

AND ONCE AGAIN: We vouchsafed the divine writ unto Moses in fulfilment [of Our favour] upon those who persevered in doing good, clearly spelling out everything, and [thus providing] guidance and grace, so that they might have faith in the [final] meeting with their Sustainer.

Then unto Musa We vouchsafed the Book perfect for him who would do well and detailing every thing and a guidance and a mercy, that haply in the meeting of their Lord they would believe.

Then, We gave Musa (Moses) the Book [the Taurat (Torah)], to complete (Our Favour) upon those who would do right, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord.

Then We gave Moses the Scripture, perfect for the righteous, and explaining everything clearly, and a beacon, and mercy, that they may believe in the encounter with their Lord.

Then We gave to Moses the Book, completing the benediction of Allah upon the one who acts righteously, spelling out everything clearly, a guidance and a mercy; so that they may believe in their meeting with their Lord.

Then, We gave Musa the Book [the Tawrah], complete for that which is best, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord.

Again, We gave the Scripture unto Moses, complete for him who would do good, an explanation of all things, a guidance and a mercy, that they might believe in the meeting with their Lord.

Then We gave Moses the Book, completing [Our blessing] on him who is virtuous, and as an elaboration of all things, and as a guidance and mercy, so that they may believe in the encounter with their Lord.

Then to Moses We gave the Book, complete for him who does good, and (to make) plain all things, and guidance, and mercy, so that they might believe in the ultimate meeting with their Lord.

Then We gave Moses the Scripture, making complete [Our favor] upon the one who did good and as a detailed explanation of all things and as guidance and mercy that perhaps in [the matter of] the meeting with their Lord they would believe.

We gave Moses the Book to complete (Our favor) for the righteous ones, the Book that contained a detailed explanation of all things, a guide and a mercy so that perhaps they would have faith in the Day of Judgment.

Again, We gave the Book to Musa to complete (Our blessings) on him who would do good (to others), and making plain all things and a guidance and a mercy, so that they should believe in the meeting of their Lord.

Thumma <u>a</u>tayn<u>a</u> moos<u>a</u> alkit<u>a</u>ba tam<u>a</u>man AAal<u>a</u> alla<u>th</u>ee a<u>h</u>sana wataf<u>s</u>eelan likulli shayin wahudan wara<u>h</u>matan laAAallahum biliq<u>a</u>i rabbihim yuminoon<b>a</b>

Then We gave Moses the Book, completing [Our favour] to the righteous, explaining everything clearly, as guidance and mercy, so that they might believe in meeting their Lord.

Moreover, We gave Moses the Book, completing (Our favour) to those who would do right, and explaining all things in detail,- and a guide and a mercy, that they might believe in the meeting with their Lord.

6

ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ

After all this, I relate to you that I gave the Torah to Moses as a completion of My favour and a reward for his good actions, to make everything required in religion clear, and as a mercy in the hope that they would have faith in the meeting with their Lord on the Day of Judgement and prepare for it with good actions.

After all this, I relate to you that I gave the Torah to Moses as a completion of My favour and a reward for his good actions, to make everything required in religion clear, and as a mercy in the hope that they would have faith in the meeting with their Lord on the Day of Judgement and prepare for it with good actions.

<p>Commentary</p><p>The reason of being ` ignorant of (or heedless to) what they studied - 156' was not that the Torah and the Injil were non-existent in the Arabic language because it is possible to become informed of the contents through a translation, in fact, this happens. Instead, this is because the people of the Book never took steps to educate and inform the people of Arabia in the mores of monotheism. That something falls within hearing distance casually is customarily ineffective as a meaningful warning - though, this much note of warning makes search and consideration obligatory, and on this basis, the coming of Divine punishment against the abandonment of Tauhid (the belief in the Oneness of Allah) was possible. However, this raises no doubts about the universal nature of the prophetic mission of Sayyidna Musa (علیہ السلام) and Sayyidna ` Isa (علیہ السلام) because the particularization of this universality of message is with our master, may the blessing of Allah be upon him, and peace - and this particularization is in terms of the totality of fundamentals and subsidiaries, otherwise, in fundamentals, following all prophets is obligatory on all peoples. So, the punishment would have been proper on this basis. But, this would have been an excuse advanced initially. Now that too is no more valid. The argument of Allah is already established.</p><p>As for their second saying: لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ (If the Book had been sent down to us, we would have been more adhering to the right path than they' ), a question and its answer has already appeared under the commentary on verse 19 of Surah A-Ma'idah earlier in this volume. This concerns the hope of salvation during the period of Fatrah or gap between prophets.</p>

CommentaryThe reason of being ` ignorant of (or heedless to) what they studied - 156' was not that the Torah and the Injil were non-existent in the Arabic language because it is possible to become informed of the contents through a translation, in fact, this happens. Instead, this is because the people of the Book never took steps to educate and inform the people of Arabia in the mores of monotheism. That something falls within hearing distance casually is customarily ineffective as a meaningful warning - though, this much note of warning makes search and consideration obligatory, and on this basis, the coming of Divine punishment against the abandonment of Tauhid (the belief in the Oneness of Allah) was possible. However, this raises no doubts about the universal nature of the prophetic mission of Sayyidna Musa (علیہ السلام) and Sayyidna ` Isa (علیہ السلام) because the particularization of this universality of message is with our master, may the blessing of Allah be upon him, and peace - and this particularization is in terms of the totality of fundamentals and subsidiaries, otherwise, in fundamentals, following all prophets is obligatory on all peoples. So, the punishment would have been proper on this basis. But, this would have been an excuse advanced initially. Now that too is no more valid. The argument of Allah is already established.As for their second saying: لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ (If the Book had been sent down to us, we would have been more adhering to the right path than they' ), a question and its answer has already appeared under the commentary on verse 19 of Surah A-Ma'idah earlier in this volume. This concerns the hope of salvation during the period of Fatrah or gap between prophets.

<h2 class="title">Praising the Tawrah and the Qur'an</h2><p>After Allah described the Qur'an by saying, </p><div class="text_uthmani arabic">وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ</div><p>(And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger, </p><div class="text_uthmani arabic">ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ</div><p>(Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said, </p><div class="text_uthmani arabic">وَمِن قَبْلِهِ كِتَـبُ مُوسَى إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ مُّصَدِّقٌ لِّسَاناً عَرَبِيّاً</div><p>(And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.) 46:12. Allah said in the beginning of this Surah, </p><div class="text_uthmani arabic">قُلْ مَنْ أَنزَلَ الْكِتَـبَ الَّذِى جَآءَ بِهِ مُوسَى نُوراً وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيراً</div><p>(Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)") 6:91, and </p><div class="text_uthmani arabic">وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ</div><p>(And this is a blessed Book which we have sent down. ..) 6:92 Allah said about the idolators, </p><div class="text_uthmani arabic">فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ لَوْلا أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَى</div><p>(But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa") 28:48. Allah replied, </p><div class="text_uthmani arabic">أَوَلَمْ يَكْفُرُواْ بِمَآ أُوتِىَ مُوسَى مِن قَبْلُ قَالُواْ سِحْرَانِ تَظَـهَرَا وَقَالُواْ إِنَّا بِكُلٍّ كَـفِرُونَ</div><p>("Did they not disbelieve in that which was given to Musa of old" They say: "Two kinds of magic the Tawrah and the Qur'an, each helping the other!" And they say: "Verily, in both we are disbelievers.") 28:48 Allah said about the Jinns that they said, </p><div class="text_uthmani arabic">يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ</div><p>("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.") 46:30 Allah's statement, </p><div class="text_uthmani arabic">تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً</div><p>(...complete for that which is best, and explaining all things in detail...") means; `We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah, </p><div class="text_uthmani arabic">وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ</div><p>(And We wrote for him on the Tablets the lesson to be drawn from all things. ) 7:145 Allah's statement, </p><div class="text_uthmani arabic">عَلَى الَّذِى أَحْسَنَ</div><p>(for that which is best,) means: `as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat, </p><div class="text_uthmani arabic">هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ </div><p>(Is there any reward for good other than what is best)55:60, </p><div class="text_uthmani arabic">وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا</div><p>(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam for mankind.") 2:124 and, </p><div class="text_uthmani arabic">وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ وَكَانُواْ بِـَايَـتِنَا يُوقِنُونَ </div><p>y(And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and believed with certainty in Our Ayat.) 32:24 Allah said; </p><div class="text_uthmani arabic">وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً</div><p>(and explaining all things in detail and a guidance and a mercy) praising the Book that Allah sent down to Musa, while, </p><div class="text_uthmani arabic">ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ - وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ </div><p>(. ..that they might believe in the meeting with their Lord. And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa so that you may receive mercy.) This calls to following the Qur'an. Allah encourages His servants to follow His Book (the Qur'an) and orders them to understand it, adhere to it and call to it. He also describes it as being blessed, for those who follow and implement it in this life and the Hereafter, because it is the Firm Rope of Allah. </p>

Praising the Tawrah and the Qur'anAfter Allah described the Qur'an by saying, وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ(And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger, ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ(Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said, وَمِن قَبْلِهِ كِتَـبُ مُوسَى إِمَاماً وَرَحْمَةً وَهَـذَا كِتَـبٌ مُّصَدِّقٌ لِّسَاناً عَرَبِيّاً(And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.) 46:12. Allah said in the beginning of this Surah, قُلْ مَنْ أَنزَلَ الْكِتَـبَ الَّذِى جَآءَ بِهِ مُوسَى نُوراً وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيراً(Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)") 6:91, and وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ(And this is a blessed Book which we have sent down. ..) 6:92 Allah said about the idolators, فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ لَوْلا أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَى(But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa") 28:48. Allah replied, أَوَلَمْ يَكْفُرُواْ بِمَآ أُوتِىَ مُوسَى مِن قَبْلُ قَالُواْ سِحْرَانِ تَظَـهَرَا وَقَالُواْ إِنَّا بِكُلٍّ كَـفِرُونَ("Did they not disbelieve in that which was given to Musa of old" They say: "Two kinds of magic the Tawrah and the Qur'an, each helping the other!" And they say: "Verily, in both we are disbelievers.") 28:48 Allah said about the Jinns that they said, يقَوْمَنَآ إِنَّا سَمِعْنَا كِتَـباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.") 46:30 Allah's statement, تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً(...complete for that which is best, and explaining all things in detail...") means; `We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah, وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ(And We wrote for him on the Tablets the lesson to be drawn from all things. ) 7:145 Allah's statement, عَلَى الَّذِى أَحْسَنَ(for that which is best,) means: `as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat, هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ (Is there any reward for good other than what is best)55:60, وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam for mankind.") 2:124 and, وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ وَكَانُواْ بِـَايَـتِنَا يُوقِنُونَ y(And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and believed with certainty in Our Ayat.) 32:24 Allah said; وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً(and explaining all things in detail and a guidance and a mercy) praising the Book that Allah sent down to Musa, while, ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ تَمَامًا عَلَى الَّذِى أَحْسَنَ وَتَفْصِيلاً لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ - وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (. ..that they might believe in the meeting with their Lord. And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa so that you may receive mercy.) This calls to following the Qur'an. Allah encourages His servants to follow His Book (the Qur'an) and orders them to understand it, adhere to it and call to it. He also describes it as being blessed, for those who follow and implement it in this life and the Hereafter, because it is the Firm Rope of Allah.

Blessed is this Book We have revealed; so follow it and preserve yourself from evil that you may qualify for grace,

And this (the Qur’an) is the blessed Book which We have sent down; so follow it and be pious, so there may be mercy upon you.

This is a Book We have sent down, blessed; so follow it, and be godfearing; haply so you will find mercy;

And this, too, is a divine writ which We have bestowed from on high, a blessed one: follow it, then, and be conscious of God, so that you might be graced with His mercy.

And this is a Book We have sent down, blest, follow it then and fear God, haply ye may be shewn mercy.

And this is a blessed Book (the Quran) which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell).

This too is a blessed Scripture that We revealed; so follow it, and be righteous, that you may receive mercy.

And likewise We revealed this (Book) - a blessed one. Follow it, then, and become God-fearing; you may be shown mercy.

And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa, so that you may receive mercy.

And this is a blessed Scripture which We have revealed. So follow it and ward off (evil), that ye may find mercy.

And this Book that We have sent down is a blessed one; so follow it, and be Godwary so that you may receive [His] mercy.

And We have sent down this blessed Book (the Holy Koran). Follow it and be cautious in order that you receive mercy,

And this [Qur'an] is a Book We have revealed [which is] blessed, so follow it and fear Allah that you may receive mercy.

This Book (Quran) which We have revealed is a blessed one. Follow its guidance and have piety so that you perhaps may receive mercy

And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.

Wah<u>atha</u> kit<u>a</u>bun anzaln<u>a</u>hu mub<u>a</u>rakun fa<b>i</b>ttabiAAoohu wa<b>i</b>ttaqoo laAAallakum tur<u>h</u>amoon<b>a</b>

This is a Book which We have revealed as a blessing, follow it and fear your Lord, so that you may receive mercy,

And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy:

6

وَهَٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ وَٱتَّقُوا۟ لَعَلَّكُمْ تُرْحَمُونَ

And this Qur’ān is a book that I have revealed and is full of blessings because of the religious and worldly benefits it contains. So follow what is revealed in it, and be mindful of going against it, in the hope that you will be shown mercy.

And this Qur’ān is a book that I have revealed and is full of blessings because of the religious and worldly benefits it contains. So follow what is revealed in it, and be mindful of going against it, in the hope that you will be shown mercy.

Lest you say: "The Book that was sent before was meant only for two groups; we were not aware of their teachings;"

For you (the disbelievers) may say, “The Book was sent down only to two groups (Jews and Christians) before us; and we were totally unaware of what they read and taught.”

lest you should say, 'The Book was sent down only upon two parties before us, and we have indeed been heedless of their study';

It has been given to you] lest you say, "Only unto two groups of people, [both of them] before our time, has a divine writ been bestowed from on high and we were indeed unaware of their teachings";

Lest ye should say: the Book was only sent down to the two sects before us, and we in sooth were unaware of their readings.

Lest you (pagan Arabs) should say: "The Book was only sent down to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied."

Lest you say, “The Scripture was revealed to two parties before us, and we were unaware of their teachings.”

(You may no longer) say now that the Book was revealed only to two groups of people before Us and that we had indeed been unaware of what they read.

Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied."

Lest ye should say: The Scripture was revealed only to two sects before us, and we in sooth were unaware of what they read;

Lest you should say, ‘The Book was sent down only to two communities before us, and we were indeed unaware of their studies,’

lest you should say: 'The Book was sent down only to two parties before us; we are inattentive to their study'

[We revealed it] lest you say, "The Scripture was only sent down to two groups before us, but we were of their study unaware,"

and will not say that the Book was revealed only to two groups of people before you, or that you were ignorant of its knowledge,

Lest you say that the Book was only revealed to two parties before us and We were truly unaware of what they read.

An taqooloo innam<u>a</u> onzila alkit<u>a</u>bu AAal<u>a</u> <u>ta</u>ifatayni min qablin<u>a</u> wain kunn<u>a</u> AAan dir<u>a</u>satihim lagh<u>a</u>fileen<b>a</b>

and not say, "The Book was only sent down to the two groups before us and we were indeed unaware of their teachings,"

Lest ye should say: "The Book was sent down to two Peoples before us, and for our part, we remained unacquainted with all that they learned by assiduous study:"

6

أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَٰفِلِينَ

This Book was revealed so that you, idolaters, do not say: Allah only revealed the Torah and the Gospel to the Jews and the Christians before us and He did not reveal any scripture to us. I do not know how to read their scriptures as they are in their language and not in ours.

This Book was revealed so that you, idolaters, do not say: Allah only revealed the Torah and the Gospel to the Jews and the Christians before us and He did not reveal any scripture to us. I do not know how to read their scriptures as they are in their language and not in ours.

<h2 class="title">The Qur'an is Allah's Proof Against His Creation</h2><p>Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say, </p><div class="text_uthmani arabic">إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا</div><p>("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَلَوْلا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتِّبِعَ ءايَـتِكَ</div><p>(Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger We would then have followed Your Ayat.")28:47." The Ayah, </p><div class="text_uthmani arabic">عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا</div><p>(to two sects before us) refers to the Jews and Christians, according to `Ali bin Abi Talhah who narrated it from Ibn `Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement, </p><div class="text_uthmani arabic">وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ</div><p>("...and for our part, we were in fact unaware of what they studied.") meaning: `we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next, </p><div class="text_uthmani arabic">أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ</div><p>(Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said. </p><div class="text_uthmani arabic">وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ</div><p>(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 Allah replied here, </p><div class="text_uthmani arabic">فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ</div><p>(So now has come unto you a clear proof from your Lord, and a guidance and a mercy.) Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad , the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said; </p><div class="text_uthmani arabic">فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا</div><p>(Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom) This refers to the one who neither benefited from what the Messenger brought, nor followed what he was sent with by abandoning all other ways. Rather, he Sadafa from following the Ayat of Allah, meaning, he discouraged and hindered people from following it. This is the explanation of As-Suddi for Sadafa, while Ibn `Abbas, Mujahid and Qatadah said that Sadafa means, he turned away from it. </p>

The Qur'an is Allah's Proof Against His CreationIbn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say, إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah, وَلَوْلا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتِّبِعَ ءايَـتِكَ(Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger We would then have followed Your Ayat.")28:47." The Ayah, عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا(to two sects before us) refers to the Jews and Christians, according to `Ali bin Abi Talhah who narrated it from Ibn `Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement, وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ("...and for our part, we were in fact unaware of what they studied.") meaning: `we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next, أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ(Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said. وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 Allah replied here, فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ(So now has come unto you a clear proof from your Lord, and a guidance and a mercy.) Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad , the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said; فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا(Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom) This refers to the one who neither benefited from what the Messenger brought, nor followed what he was sent with by abandoning all other ways. Rather, he Sadafa from following the Ayat of Allah, meaning, he discouraged and hindered people from following it. This is the explanation of As-Suddi for Sadafa, while Ibn `Abbas, Mujahid and Qatadah said that Sadafa means, he turned away from it.

Or that: "Had the Book been sent down to us we would surely have been guided better than they." So you have now received from your Lord a clear proof and a guidance and grace. Then who is more wicked than he who denies the signs of God and turns away from them? We shall punish those severely who turn away: A requital indeed for having turned aside.

Or may say that, “If the Book had been sent down to us, we would have been more upon guidance than them”; so the clear proof and guidance and mercy has come to you, from your Lord; so who is more unjust than one who denies the signs of Allah, and turns away from them? We shall soon punish those who turn away from Our signs with a great punishment, the recompense of their turning away.

or lest you say, 'If the Book had been sent down upon us, we had surely been more rightly guided than they.' Yet indeed a clear sign has come to you from your Lord, and a guidance and a mercy; and who does greater evil than he who cries lies to God's signs, and turns away from them? We shall surely recompense those who turn away from Our signs with an evil chastisement for their turning away.

or lest you say, "If a divine writ had been bestowed from on high upon us, we would surely have followed its guidance better than they did." And so, a clear evidence of the truth has now come unto you from your Sustainer, and guidance, and grace. Who, then, could be more wicked than he who gives the lie to God's messages, and turns away from them in disdain? We shall requite those who turn away from Our messages in disdain with evil suffering for having thus turned away!

Or lest ye should say. if only the Book had been sent down to us, we should surely have been better guided than they. So now surely there hath come unto you an evidence from Your Lord and a guidance and a mercy. Who then doth greater wrong than he who belieth the signs of Allah and shunneth them? Anon We will requite those who shun Our signs with an evil torment in as much as they were wont to shun them.

Or lest you (pagan Arabs) should say: "If only the Book had been sent down to us, we would surely have been better guided than they (Jews and Christians)." So now has come unto you a clear proof (the Quran) from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (from them). [Tafsir At-Tabari, Vol. 8, Page 95]

Or lest you say, “Had the Scripture been revealed to us, we would have been better guided than they.” Clarification has come to you from your Lord, and guidance, and mercy. Who then does greater wrong than he who gives the lie to God's messages, and turns away from them? We will repay those who turn away from Our messages with the worst kind of punishment, because of their turning away.

Nor may you claim that: 'Had the Book been revealed to us, we would have been better guided than they.' Surely clear evidence has come to you from your Lord, which is both a guidance and a mercy. Who, then, is more unjust than he who gave the lie to the signs of Allah and turned away from them? And We shall soon requite those who turn away from Our signs with a severe chastisement for having turned away.

Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.

Or lest ye should say: If the Scripture had been revealed unto us, we surely had been better guided than are they. Now hath there come unto you a clear proof from your Lord, a guidance and mercy; and who doeth greater wrong than he who denieth the revelations of Allah, and turneth away from them? We award unto those who turn away from Our revelations an evil doom because of their aversion.

or [lest] you should say, ‘If the Book had been sent down to us, surely we would have been better-guided than them.’ There has already come to you a manifest proof from your Lord and a guidance and mercy. So who is a greater wrongdoer than him who denies the signs of Allah, and turns away from them? Soon We shall requite those who turn away from Our signs with a terrible punishment because of what they used to evade.

Or (you say), 'Had the Book been sent down to us, we would have been better guided than they' Indeed a clear sign has now come to you from your Lord; a guidance and a mercy. And who is more harmful than he who belies the verses of Allah and turns away from them! We shall recompense those who turn away from Our verses with an evil punishment for their turning away.

Or lest you say, "If only the Scripture had been revealed to us, we would have been better guided than they." So there has [now] come to you a clear evidence from your Lord and a guidance and mercy. Then who is more unjust than one who denies the verses of Allah and turns away from them? We will recompense those who turn away from Our verses with the worst of punishment for their having turned away.

or proclaim, "Had the Book been revealed to us, we would have followed its guidance better than the (Jews and Christians). Evidence, guidance, and mercy have already come to you from your Lord. Who are more unjust than those who reject God's revelations and turn away from them? We will give an evil recompense to those who turn away from Our revelations and a terrible torment for their disregard (of Our guidance)

Or lest you should say: If the Book had been revealed to us, we would certainly have been better guided than they, so indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than he who rejects Allah's communications and turns away from them? We will reward those who turn away from Our communications with an evil chastisement because they turned away.

Aw taqooloo law ann<u>a</u> onzila AAalayn<u>a</u> alkit<u>a</u>bu lakunn<u>a</u> ahd<u>a</u> minhum faqad j<u>a</u>akum bayyinatun min rabbikum wahudan wara<u>h</u>matun faman a<i><u>th</u></i>lamu mimman ka<u>thth</u>aba bi<u>a</u>y<u>a</u>ti All<u>a</u>hi wa<u>s</u>adafa AAanh<u>a</u> sanajzee alla<u>th</u>eena ya<u>s</u>difoona AAan <u>a</u>y<u>a</u>tin<u>a</u> sooa alAAa<u>tha</u>bi bim<u>a</u> k<u>a</u>noo ya<u>s</u>difoon<b>a</b>

or you may say, "If the Book had been sent down to us, we would surely have followed its guidance better than they did." There has now come to you clear evidence from your Lord, and guidance and mercy. Who, then, is more unjust than one who rejects the signs of God and turns away from them? We shall requite those who turn away from Our signs with a painful punishment, for their turning away.

Or lest ye should say: "If the Book had only been sent down to us, we should have followed its guidance better than they." Now then hath come unto you a clear (sign) from your Lord,- and a guide and a mercy: then who could do more wrong than one who rejecteth Allah's signs, and turneth away therefrom? In good time shall We requite those who turn away from Our signs, with a dreadful penalty, for their turning away.

6

أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ فَقَدْ جَآءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ

Likewise, I sent this Book so that you do not say: If Allah had revealed a scripture to us, just as He did to the Jews and Christians, we would have been more upright than them. So now has Allah revealed the Book to your prophet, Muhammad (peace be upon him), in your language: a clear proof, guidance, and a mercy for the entire nation. Then do not offer false excuses and give invalid reasons for rejecting it. Surely the greatest wrongdoer is the person who denies Allah’s ayahs and turns away from them. Allah will punish those who turn away from His words with a severe punishment, by causing them to enter the fire of Hell as a repayment for their turning away from and ignoring them.

Likewise, I sent this Book so that you do not say: If Allah had revealed a scripture to us, just as He did to the Jews and Christians, we would have been more upright than them. So now has Allah revealed the Book to your prophet, Muhammad (peace be upon him), in your language: a clear proof, guidance, and a mercy for the entire nation. Then do not offer false excuses and give invalid reasons for rejecting it. Surely the greatest wrongdoer is the person who denies Allah’s ayahs and turns away from them. Allah will punish those who turn away from His words with a severe punishment, by causing them to enter the fire of Hell as a repayment for their turning away from and ignoring them.

What are the people waiting for? For the angels to come down, or your Lord to appear, or some signs from your Lord? The day when certain signs appear from your Lord, the embracing of faith shall not be of any avail to one who did not come to belief at first, or who did not perform good deeds by virtue of his faith. Tell them: "Wait on, we are waiting too (for the good and evil to become distinct)."

What are they waiting for – except that the angels come to them, or the punishment from your Lord, or one of the signs of your Lord? On the day when the (foretold) sign of your Lord comes, not a single soul who had not earlier accepted faith nor earned any good from its faith, will benefit from accepting faith; say, “Wait – we too are waiting.”

What, do they look for the angels to come to them, nothing less, or that thy Lord should come, or that one of thy Lord's signs should come? On the day that one of thy Lord's signs comes it shall not profit a soul to believe that never believed before, or earned some good in his belief. Say: 'Watch and wait; We too are waiting.'

Do they, perchance, wait for the angels to appear unto them, or for thy Sustainer [Himself] to appear, or for some of thy Sustainer's [final] portents to appear? [But] on the Day when thy Sustainer's [final] portents do appear, believing will be of no avail to any human being who did not believe before, or who, while believing, did no good works. Say: "Wait, [then, for the Last Day, O unbelievers:] behold, we [believers] are waiting, too!"

They await indeed that the angel should come unto them, or that thy Lord should come or that certain of the signs of thy Lord should come. On the Day whereon certain of the signs of thy Lord will come, belief will not profit any person who had not believed theretofore or had not earned any good by his belief. Say thou: so wait ye verily we also are waiting.

Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come (i.e. portents of the Hour e.g., arising of the sun from the west)! The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith. Say: "Wait you! we (too) are waiting."

Are they waiting for anything but for the angels to come to them, or for your Lord to arrive, or for some of your Lord’s signs to come? On the Day when some of your Lord’s signs come, no soul will benefit from its faith unless it had believed previously, or had earned goodness through its faith. Say, “Wait, we too are waiting.”

What! Do they wait either for the angels to appear before them or for your Lord to come unto them or for some clear signs of your Lord to appear before them? When some clear signs of your Lord will appear, believing will be of no avail to anyone who did not believe before, or who earned no good deeds through his faith. Say: 'Wait on; we too are waiting.'

Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come! The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good with his faith. Say: "Wait you! We (too) are waiting."

Wait they, indeed, for nothing less than that the angels should come unto them, or thy Lord should come, or there should come one of the portents from thy Lord? In the day when one of the portents from thy Lord cometh, its belief availeth naught a soul which theretofore believed not, nor in its belief earned good (by works). Say: Wait ye! Lo! We (too) are waiting.

Do they not consider that the angels may come to them, or your Lord may come, or some of your Lord’s signs may come? The day when some of your Lord’s signs do come, faith shall not benefit any soul that had not believed beforehand and had not earned some goodness in its faith. Say, ‘Wait! We too are waiting!’

Are they waiting for the angels or your Lord to come to them, or for some of the signs of your Lord? On the Day when some of the signs of your Lord come, no soul will be benefited by its belief had it not believed before or earned good in its belief. Say: 'Wait, we are waiting'

Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."

Are they waiting until the angels or your Lord come to them or for some miracles to take place? On the day when some miracles of God will take place, the belief of any soul will be of no avail to it unless some good deeds have been done with it, or it has been formed before the coming of such a day. (Muhammad), tell them, "Wait and we, too, are waiting."

They do not wait aught but that the angels should come to them, or that your Lord should come, or that some of the signs of your Lord should come. On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith. Say: Wait; we too are waiting.

Hal yan<i><u>th</u></i>uroona ill<u>a</u> an tatiyahumu almal<u>a</u>ikatu aw yatiya rabbuka aw yatiya baAA<u>d</u>u <u>a</u>y<u>a</u>ti rabbika yawma yatee baAA<u>d</u>u <u>a</u>y<u>a</u>ti rabbika l<u>a</u> yanfaAAu nafsan eem<u>a</u>nuh<u>a</u> lam takun <u>a</u>manat min qablu aw kasabat fee eem<u>a</u>nih<u>a</u> khayran quli inta<i><u>th</u></i>iroo inn<u>a</u> munta<i><u>th</u></i>iroon<b>a</b>

Are they waiting for the angels or your Lord to come down to them, or for some of your Lord's signs to come? The day when some of the signs of your Lord shall come, it shall not profit any human being who did not believe before, or who did not do any good by his faith. Say to them, "Wait then, we too are waiting."

Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the signs of thy Lord! the day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then if it believed not before nor earned righteousness through its faith. Say: "Wait ye: we too are waiting."

6

هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَٰتِ رَبِّكَ يَوْمَ يَأْتِى بَعْضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَٰنِهَا خَيْرًا قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ

Those who deny the truth are not waiting for anything but for the angel of death and his assistants to come to them in order to take away their souls in the world; or for their Lord to come on the Day of Decision in the Afterlife, O Messenger, in order to make the final decision about them; or for some of the Lord’s signs that indicate the approach of the Final Hour. to come. On the day when some of your Lord’s signs come – such as the rising of the sun in the West – the faith of a disbeliever will not be of any benefit to him, nor will the good action of a believer who did not do good previously be of benefit to him. Say, O Messenger, to these idolaters who deny this, ‘Wait for one of these things; I am also waiting’.

Those who deny the truth are not waiting for anything but for the angel of death and his assistants to come to them in order to take away their souls in the world; or for their Lord to come on the Day of Decision in the Afterlife, O Messenger, in order to make the final decision about them; or for some of the Lord’s signs that indicate the approach of the Final Hour. to come. On the day when some of your Lord’s signs come – such as the rising of the sun in the West – the faith of a disbeliever will not be of any benefit to him, nor will the good action of a believer who did not do good previously be of benefit to him. Say, O Messenger, to these idolaters who deny this, ‘Wait for one of these things; I am also waiting’.

<p>Commentary</p><p>The major portion of Surah Al-An` am has been revealed to correct the beliefs and deeds of the people of Makkah and the disbelievers of Arabia and to remove their doubts and to answer questions raised by them.</p><p>All through the Surah, specially in the previous verses, the people of Makkah and the rest of Arabia were given to understand that they had seen open signs and miracles at the hands of the Holy Prophet ﷺ . They had heard about the prophesies of past books and prophets about him. Then, they had themselves listened to the recitation of the Qur'an from one totally unlettered (Ummiyy) - a standing miracle on its own. Now the avenues of truth lay open before them. The argument of Allah Ta` ala stood conclusively established against them. Believing was all they needed to do. What else could it be they were waiting for before they would do that?</p><p>This subject was eloquently put in the cited verse by saying:</p><p>هَلْ يَنظُرُ‌ونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَ‌بُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَ‌بِّكَ</p><p>(They are waiting for nothing less than that the angels come to them or comes your Lord or come some signs of your Lord).</p><p>In other words, it means: ` Are these people waiting to believe only when the angels of death reach them, or are they waiting to be on the plains of Resurrection when Allah Ta` ala will come to decide destinies, or are they waiting to see some last signs of the coming of the fateful Day of Doom. That the most exalted Rabb of all shall appear on the Judgment Day has been mentioned in several verses of the Holy Qur'an. Speaking in the same terms, a verse from Surah Al-Baqarah says:</p><p>هَلْ يَنظُرُ‌ونَ إِلَّا أَن يَأْتِيَهُمُ اللَّـهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ‌</p><p>They are looking forward to nothing but that Allah comes upon them in canopies of clouds with the angels ter is closed - 2:210.</p><p>The state in which Allah Ta` ala shall appear on the Judgment Day cannot be conceived by human imagination. Therefore, in the case of such verses, the standard creed of the noble ha-bah and righteous elders of the Muslim Ummah is that one should believe in what has been mentioned in the Qur'an, have faith in it, then resign the matter of how it shall come to pass to Divine knowledge. For instance, in the case of the verse quoted above, one should be certain that Allah Ta` ala will be present on the Day of Judgment - without having to worry about the state and orientation in which this would happen.</p><p>Next in the verse, it was said:</p><p>يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَ‌بِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرً‌ا</p><p>(The day some signs of your Lord come, the believing of a per-son will be of no use to him who had never believed before, or had not earned some good through his faith).</p><p>The warning given here is that, as soon as some of these signs of Allah appear, the doors of Taubah (repentance) will be closed. Anyone who had not come to believe before this happens will find his or her declaration of faith after that as unacceptable. As for a person who had believed before but had done nothing by way of good deeds will find that his or her act of Taubah and the resolve to be good in future deeds - after these signs - are not acceptable. In short, that will be ominous time when the Taubah of a disbeliever from his disbelief and the Taubah of a sinner from his sin and disobedience, even if offered, will not be accepted.</p><p>The reason is that 'Iman (faith) and Taubah (repentance) can be accepted only upto the time it remains within the choice of a person. Once Divine punishment and the reality of the-life-to-come become open to perception, every human being stands compelled to believe and abstain from sin. A faith under duress and a repentance under threat are not acceptable.</p><p>There are many verses of the Qur'an which mention how the people condemned to Hell will start wailing on arrival there. They will make big promises that should they be returned back to the mortal world, they would do nothing but believe and be good in deeds. But, the answer given to them will be: The time for belief and deed is over. What you are saying now is because you have no other choice. This is not valid.</p><p>Explaining this verse, the Holy Prophet ﷺ is reported to have said : When comes the last among the signs of the Qiyamah and the sun will rise from the West instead of the East seeing which the disbelievers of the whole world will start saying that they now believe. All those who had been disobedient will turn into the obedient ones. But, at that time, no believing and no repenting will remain worth accepting. (Al-Baghawi on authority from Sayyidna Abu Hurairah ؓ .</p><p>However, what we do know from the Qur'anic explanation is the fact that there will be the manifestation of some signs following which the door of Taubah (repentance) will be closed - no Taubah from a disbeliever or sinner will be accepted after that. But, the Qur'an itself has not made it clear as to what that sign is.</p><p>In the Tafsir of this verse, there is a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in Sahih al-Bukhari where the Holy Prophet ﷺ has been reported to have said:</p><p>` Qiyamah will not stand established until passes the event that the sun rises from the West. When people see this sign, they will all believe. This will be the time about which the Qur'an says - believing then will not benefit anyone.'</p><p>The following details about it have been reported in Sahib Muslim as based on a narration from Sayyidna Hudayfah ibn Usayd ؓ .</p><p>Once the Sahabah were talking among themselves about the signs of Qiyamah when the Holy Prophet ﷺ came in. At that time, he said: Qiyamah will not come in fact until you have seen ten signs: (1) The sun rising from the West, (2) a particular kind of smoke, (3) the animal of the earth, (4) the coming out of Gog and Magog, (5) the coming of ` Isa (علیہ السلام) (6) the coming of Anti-Christ (Dajjal), (7) the sinking of land at three places - in the East ..., (8) in the West, and ... (9) in the Arabian Peninsula, and (10) a fire which will emerge from an abyss in Eden and will move driving people ahead of it.</p><p>And in the Musnad of Ahmad, it has been reported on the authority of Sayyidna Ibn ` Umar ؓ that the Holy Prophet ﷺ said: Out of these signs, the first to come will be the rising of the sun from the West, and the appearance of the animal of the earth.</p><p>Imam Al-Qurtubi, in his Tazkirah, and Hafiz ibn Hajar, in Sharh al-Bukhari, while citing a narration from Sayyidna ` Abdullah ibn ` Umar ؓ have also reported that the Holy Prophet ﷺ said: After this event, that is, after the rising of the sun from the West, the world will keep surviving for one hundred and twenty years. (Ruh al Ma'ani)</p><p>After these details, there is a question. According to authentic religious reports, when Sayyidna ` Isa (علیہ السلام) will return to the world, he will invite people to believe. People would believe. Islam will become the religion of the world. It is obvious that, should believing at that time remain unacceptable, this call and the entry of people in the fold of Islam would become meaningless.</p><p>In Tafsir Ruh al-Ma'ani, commentator Alusi answers this by saying that the event of the sun rising from the West will take place after the passage of a long time since the appearance of Sayyidna ` Isa (علیہ السلام) - and that would be the time when the door of Taubah will close.</p><p>` Allamah Balqini and others say that it is not improbable that this prohibition of faith and repentance being unacceptable, as tied with the rising of the sun from the West, may not remain operative through the last period. It could be that this restriction changes after the pas-sage of some time, and faith and repentance start being acceptable again. (Ruh al-Ma'ani) (Allah knows best)</p><p>To sum up, it can be said that: Though, the sign after the appearance of which Taubah will not be acceptable has not been clarified in the present verse, but, from the statement of the Holy Prophet ﷺ ، it has become evident that it means the rising of the sun from the West.</p><p>Then, remains the question: Why has the Qur'an itself left it un-clarified? According to Tafsir Al-Bahr Al-Muhit, the very ambiguity of the Qur'an at this place is more suited to the task of putting heedless human beings on alert so that they could draw their essential lesson from all forthcoming events of ominous nature and hasten to repent and correct their course of life.</p><p>In addition to that, in this ambiguity and brevity, there is the ad-vantage that everyone will be alerted to the danger that the way the door of repentance shall be closed when the sun rises from the West for all human beings, the same way it happens in a miniaturized form when, for everyone personally and individually, the door of Taubah is shut close for one at the time of death. This phenomena has been de-scribed in another verse of the Holy Qur'an clearly as well:</p><p>وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ‌ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ</p><p>And Taubah is not accepted from those who keep committing sins until death visits one of them and they say, ` now I repent - 4-18.'</p><p>Explaining this, the Holy Prophet ﷺ said:</p><p>اِنَّ تَوبۃَ العَبدِ تُقبَلُ مَا لَم یُغرغِر</p><p>The Taubah of a servant of Allah continues being accepted until comes the agony of death (when Ruh comes into the throat and creates a recognizable, parting, hurtling, sound).</p><p>This tells us that at the time when man is taking his last breath and the soul is about to depart from the body - since angels of death come in sight - even then, repentance is not accepted. It is obvious enough that this state of affairs too is a significant sign from Allah. Therefore, included under this verse is this time of death as well as it is also in the saying of some ` Ulama' and other pious elders reported in Al-Bahr Al-Muhit: مَن مَاتَ فقَد قامت قِیَامَتہ that is, ` whoever dies, his Day of Doom (Qiyamah) has dawned at that very instant.' This is so because the place and time of deeds is all over. What one expects in return for his deeds in his mortal life, he would start seeing a sample from it right from the time he has been lowered into his grave. The Persian poet, Sa'ib has put it pithily in poetry:</p><p>تَوبَہ ہارا نفس باز پسیں دست زدست بیخبر دیر رسیدی درمحمل بستند</p><p>Your repentance after the last breath stands rejected Unaware man, you are late, the door of the beloved is closed.</p><p>Worth noting here is the nuance of the Arabic language in that it was first said in the verse اَوْ يَأْتِيَ بَعْضُ آيَاتِ رَ‌بِّكَ (or come some signs of your Lord) and then, by repeating the same sentence, it was said: يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَ‌بِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا (The day come some signs of your Lord, the believing of a person shall be of no use to him). It will be noticed that no pronoun has been used here to make the statement brief. This seems to suggest that: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) mentioned first are not the same as those mentioned in: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) of the second sentence, that is, they are different from each other. This may be a hint towards the substance of the narration from Sayyidna Hudhayfah ibn Usayd ؓ you have read a little earlier in which he has enumerated ten important signs of the coming of Qiyamah, the last of them being the rising of the sun from the West which is symbolic of the discontinuation of the acceptance of Taubah.</p><p>At the end of the verse, it was said: قُلِ انتَظِرُ‌وا إِنَّا مُنتَظِرُ‌ونَ (Say, "Wait, of course, we are waiting" ). The address here is to the Holy Prophet ﷺ . He is being asked to tell those people that they, despite the arguments of Allah conclusively established against them, still wish to wait for death or the Day of Doom (Qiyamah), then, they are welcome to it. They can wait if they must. As for us, we too shall be waiting to see what their Rabb decides to do with them.</p>

CommentaryThe major portion of Surah Al-An` am has been revealed to correct the beliefs and deeds of the people of Makkah and the disbelievers of Arabia and to remove their doubts and to answer questions raised by them.All through the Surah, specially in the previous verses, the people of Makkah and the rest of Arabia were given to understand that they had seen open signs and miracles at the hands of the Holy Prophet ﷺ . They had heard about the prophesies of past books and prophets about him. Then, they had themselves listened to the recitation of the Qur'an from one totally unlettered (Ummiyy) - a standing miracle on its own. Now the avenues of truth lay open before them. The argument of Allah Ta` ala stood conclusively established against them. Believing was all they needed to do. What else could it be they were waiting for before they would do that?This subject was eloquently put in the cited verse by saying:هَلْ يَنظُرُ‌ونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَ‌بُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَ‌بِّكَ(They are waiting for nothing less than that the angels come to them or comes your Lord or come some signs of your Lord).In other words, it means: ` Are these people waiting to believe only when the angels of death reach them, or are they waiting to be on the plains of Resurrection when Allah Ta` ala will come to decide destinies, or are they waiting to see some last signs of the coming of the fateful Day of Doom. That the most exalted Rabb of all shall appear on the Judgment Day has been mentioned in several verses of the Holy Qur'an. Speaking in the same terms, a verse from Surah Al-Baqarah says:هَلْ يَنظُرُ‌ونَ إِلَّا أَن يَأْتِيَهُمُ اللَّـهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ‌They are looking forward to nothing but that Allah comes upon them in canopies of clouds with the angels ter is closed - 2:210.The state in which Allah Ta` ala shall appear on the Judgment Day cannot be conceived by human imagination. Therefore, in the case of such verses, the standard creed of the noble ha-bah and righteous elders of the Muslim Ummah is that one should believe in what has been mentioned in the Qur'an, have faith in it, then resign the matter of how it shall come to pass to Divine knowledge. For instance, in the case of the verse quoted above, one should be certain that Allah Ta` ala will be present on the Day of Judgment - without having to worry about the state and orientation in which this would happen.Next in the verse, it was said:يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَ‌بِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرً‌ا(The day some signs of your Lord come, the believing of a per-son will be of no use to him who had never believed before, or had not earned some good through his faith).The warning given here is that, as soon as some of these signs of Allah appear, the doors of Taubah (repentance) will be closed. Anyone who had not come to believe before this happens will find his or her declaration of faith after that as unacceptable. As for a person who had believed before but had done nothing by way of good deeds will find that his or her act of Taubah and the resolve to be good in future deeds - after these signs - are not acceptable. In short, that will be ominous time when the Taubah of a disbeliever from his disbelief and the Taubah of a sinner from his sin and disobedience, even if offered, will not be accepted.The reason is that 'Iman (faith) and Taubah (repentance) can be accepted only upto the time it remains within the choice of a person. Once Divine punishment and the reality of the-life-to-come become open to perception, every human being stands compelled to believe and abstain from sin. A faith under duress and a repentance under threat are not acceptable.There are many verses of the Qur'an which mention how the people condemned to Hell will start wailing on arrival there. They will make big promises that should they be returned back to the mortal world, they would do nothing but believe and be good in deeds. But, the answer given to them will be: The time for belief and deed is over. What you are saying now is because you have no other choice. This is not valid.Explaining this verse, the Holy Prophet ﷺ is reported to have said : When comes the last among the signs of the Qiyamah and the sun will rise from the West instead of the East seeing which the disbelievers of the whole world will start saying that they now believe. All those who had been disobedient will turn into the obedient ones. But, at that time, no believing and no repenting will remain worth accepting. (Al-Baghawi on authority from Sayyidna Abu Hurairah ؓ .However, what we do know from the Qur'anic explanation is the fact that there will be the manifestation of some signs following which the door of Taubah (repentance) will be closed - no Taubah from a disbeliever or sinner will be accepted after that. But, the Qur'an itself has not made it clear as to what that sign is.In the Tafsir of this verse, there is a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in Sahih al-Bukhari where the Holy Prophet ﷺ has been reported to have said:` Qiyamah will not stand established until passes the event that the sun rises from the West. When people see this sign, they will all believe. This will be the time about which the Qur'an says - believing then will not benefit anyone.'The following details about it have been reported in Sahib Muslim as based on a narration from Sayyidna Hudayfah ibn Usayd ؓ .Once the Sahabah were talking among themselves about the signs of Qiyamah when the Holy Prophet ﷺ came in. At that time, he said: Qiyamah will not come in fact until you have seen ten signs: (1) The sun rising from the West, (2) a particular kind of smoke, (3) the animal of the earth, (4) the coming out of Gog and Magog, (5) the coming of ` Isa (علیہ السلام) (6) the coming of Anti-Christ (Dajjal), (7) the sinking of land at three places - in the East ..., (8) in the West, and ... (9) in the Arabian Peninsula, and (10) a fire which will emerge from an abyss in Eden and will move driving people ahead of it.And in the Musnad of Ahmad, it has been reported on the authority of Sayyidna Ibn ` Umar ؓ that the Holy Prophet ﷺ said: Out of these signs, the first to come will be the rising of the sun from the West, and the appearance of the animal of the earth.Imam Al-Qurtubi, in his Tazkirah, and Hafiz ibn Hajar, in Sharh al-Bukhari, while citing a narration from Sayyidna ` Abdullah ibn ` Umar ؓ have also reported that the Holy Prophet ﷺ said: After this event, that is, after the rising of the sun from the West, the world will keep surviving for one hundred and twenty years. (Ruh al Ma'ani)After these details, there is a question. According to authentic religious reports, when Sayyidna ` Isa (علیہ السلام) will return to the world, he will invite people to believe. People would believe. Islam will become the religion of the world. It is obvious that, should believing at that time remain unacceptable, this call and the entry of people in the fold of Islam would become meaningless.In Tafsir Ruh al-Ma'ani, commentator Alusi answers this by saying that the event of the sun rising from the West will take place after the passage of a long time since the appearance of Sayyidna ` Isa (علیہ السلام) - and that would be the time when the door of Taubah will close.` Allamah Balqini and others say that it is not improbable that this prohibition of faith and repentance being unacceptable, as tied with the rising of the sun from the West, may not remain operative through the last period. It could be that this restriction changes after the pas-sage of some time, and faith and repentance start being acceptable again. (Ruh al-Ma'ani) (Allah knows best)To sum up, it can be said that: Though, the sign after the appearance of which Taubah will not be acceptable has not been clarified in the present verse, but, from the statement of the Holy Prophet ﷺ ، it has become evident that it means the rising of the sun from the West.Then, remains the question: Why has the Qur'an itself left it un-clarified? According to Tafsir Al-Bahr Al-Muhit, the very ambiguity of the Qur'an at this place is more suited to the task of putting heedless human beings on alert so that they could draw their essential lesson from all forthcoming events of ominous nature and hasten to repent and correct their course of life.In addition to that, in this ambiguity and brevity, there is the ad-vantage that everyone will be alerted to the danger that the way the door of repentance shall be closed when the sun rises from the West for all human beings, the same way it happens in a miniaturized form when, for everyone personally and individually, the door of Taubah is shut close for one at the time of death. This phenomena has been de-scribed in another verse of the Holy Qur'an clearly as well:وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ‌ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَAnd Taubah is not accepted from those who keep committing sins until death visits one of them and they say, ` now I repent - 4-18.'Explaining this, the Holy Prophet ﷺ said:اِنَّ تَوبۃَ العَبدِ تُقبَلُ مَا لَم یُغرغِرThe Taubah of a servant of Allah continues being accepted until comes the agony of death (when Ruh comes into the throat and creates a recognizable, parting, hurtling, sound).This tells us that at the time when man is taking his last breath and the soul is about to depart from the body - since angels of death come in sight - even then, repentance is not accepted. It is obvious enough that this state of affairs too is a significant sign from Allah. Therefore, included under this verse is this time of death as well as it is also in the saying of some ` Ulama' and other pious elders reported in Al-Bahr Al-Muhit: مَن مَاتَ فقَد قامت قِیَامَتہ that is, ` whoever dies, his Day of Doom (Qiyamah) has dawned at that very instant.' This is so because the place and time of deeds is all over. What one expects in return for his deeds in his mortal life, he would start seeing a sample from it right from the time he has been lowered into his grave. The Persian poet, Sa'ib has put it pithily in poetry:تَوبَہ ہارا نفس باز پسیں دست زدست بیخبر دیر رسیدی درمحمل بستندYour repentance after the last breath stands rejected Unaware man, you are late, the door of the beloved is closed.Worth noting here is the nuance of the Arabic language in that it was first said in the verse اَوْ يَأْتِيَ بَعْضُ آيَاتِ رَ‌بِّكَ (or come some signs of your Lord) and then, by repeating the same sentence, it was said: يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَ‌بِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا (The day come some signs of your Lord, the believing of a person shall be of no use to him). It will be noticed that no pronoun has been used here to make the statement brief. This seems to suggest that: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) mentioned first are not the same as those mentioned in: بَعْضُ آيَاتِ (Ba` edu Ayat: some signs) of the second sentence, that is, they are different from each other. This may be a hint towards the substance of the narration from Sayyidna Hudhayfah ibn Usayd ؓ you have read a little earlier in which he has enumerated ten important signs of the coming of Qiyamah, the last of them being the rising of the sun from the West which is symbolic of the discontinuation of the acceptance of Taubah.At the end of the verse, it was said: قُلِ انتَظِرُ‌وا إِنَّا مُنتَظِرُ‌ونَ (Say, "Wait, of course, we are waiting" ). The address here is to the Holy Prophet ﷺ . He is being asked to tell those people that they, despite the arguments of Allah conclusively established against them, still wish to wait for death or the Day of Doom (Qiyamah), then, they are welcome to it. They can wait if they must. As for us, we too shall be waiting to see what their Rabb decides to do with them.

<h2 class="title">The Disbelievers Await the Commencement of the Hereafter, or Some of its Portents</h2><p>Allah sternly threatens the disbelievers, those who defy His Messengers, deny His Ayat and hinder from His path, </p><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ</div><p>(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come...) on the Day of Resurrection, </p><div class="text_uthmani arabic">أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ يَوْمَ يَأْتِى بَعْضُ ءَايَـتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا</div><p>(or that some of the signs of your Lord should come! The day that some of the signs of your Lord do come no good will it do to a person to believe then.) Before the commencement of the Day of Resurrection, there will come signs and portents of the Last Hour that will be witnessed by the people living at that time. In a section explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا فَذَلِكَ حِين»</div><p>(The Last Hour will not commence until the sun rises from the west. When the people witness that, they will all believe. This is when. </p><div class="text_uthmani arabic">لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ</div><p>(no good will it do to a person to believe then, if he believed not before.)) Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«ثَلَاثٌ إِذَا خَرَجْنَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْل أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدَّجَّالُ وَدَابَّةُ الْأَرْض»</div><p>(Three, if they appear, then a soul will not benefit from its faith, if it had not believed before or earned good in its faith: when the sun rises from the west, Ad-Dajjal and the Beast of the earth.) Ahmad also recorded this Hadith, and in his narration, the Prophet mentioned the Smoke. Imam Ahmad recorded that `Amr bin Jarir said, "Three Muslim men sat with Marwan in Al-Madinah and they heard him talking about the signs (of the Last Hour). He said that the first sign will be the appearance of Ad-Dajjal. So these men went to `Abdullah bin `Amr and told him what they heard from Marwan about the signs. Ibn `Amr said, Marwan said nothing. I remember that I heard the Messenger of Allah saying, </p><div class="text_uthmani arabic">«إِنَّ أَوَّلَ الْآياتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَخُرُوجُ الدَّابَّةِ ضُحًى فَأَيَّتُهُمَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى أَثَرِهَا»</div><p>(The first of the signs to appear are the sun rising from the west and the Beast that appears in the early morning. Whichever comes before the other, then the second sign will appear soon after it.") Then `Abdullah said - and he used to read the Scriptures - "And I think the first of them is the sun rising from the west. That is because when it sets it comes under the Throne, prostrates and seeks permission to return. So it is permitted to return until Allah wants it to rise from the west. So it does as it normally would, it comes beneath the Throne, it prostrates and seeks permission to return. But it will get no response. Then it will seek permission to return again, but it will get no response, until what Allah wills of the night to pass goes by, and it realizes that if it is permitted to return it would not be able to reach the east. It says; `My Lord! The east is so far, what good would I be to the people' Until the horizons appear as a lightless ring, it seeks permission to return and is told; `Rise from your place,' so it rises upon the people from where it set." Then he recited, </p><div class="text_uthmani arabic">لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ</div><p>(no good will it do to a person to believe then, if he believed not before,) This was also recorded by Muslim in his Sahih, and Abu Dawud and Ibn Majah in their Sunans. Allah's statement, </p><div class="text_uthmani arabic">لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ</div><p>(no good will it do to a person to believe then, if he believed not before,) means, when the disbeliever believes then, it will not be accepted from him. As for those who were believers before, if they earned righteous deeds, they will have earned a great deal of good. If they had not done good nor repented before then, it will not be accepted from them, according to the Hadiths that we mentioned. This is also the meaning of Allah's statement, </p><div class="text_uthmani arabic">أَوْ كَسَبَتْ فِى إِيمَـنِهَا خَيْرًا</div><p>(...nor earned good through his faith. ) meaning, one's good deeds will not be accepted from him unless he performed good deeds before. Allah said next, </p><div class="text_uthmani arabic">قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ</div><p>(Say: "Wait you! We (too) are waiting.") This is a stern threat to the disbelievers and a sure promise for those who delay embracing the faith and repenting until a time when faith or repentance shall not avail. This will occur when the sun rises from the west because the Last Hour will then be imminent and its major signs will have begun to appear. Allah said in other Ayat, </p><div class="text_uthmani arabic">فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ </div><p>(Do they then await (anything) other than the Hour, that it should come upon them suddenly But some of its portents have already come; and when it is upon them, how can they benefit then by their reminder) 47:18, and, </p><div class="text_uthmani arabic">فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا</div><p>(So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as partners." Then their faith could not avail them when they saw Our punishment.) 40:84-85 </p>

The Disbelievers Await the Commencement of the Hereafter, or Some of its PortentsAllah sternly threatens the disbelievers, those who defy His Messengers, deny His Ayat and hinder from His path, هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come...) on the Day of Resurrection, أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ يَوْمَ يَأْتِى بَعْضُ ءَايَـتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا(or that some of the signs of your Lord should come! The day that some of the signs of your Lord do come no good will it do to a person to believe then.) Before the commencement of the Day of Resurrection, there will come signs and portents of the Last Hour that will be witnessed by the people living at that time. In a section explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, «لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا فَذَلِكَ حِين»(The Last Hour will not commence until the sun rises from the west. When the people witness that, they will all believe. This is when. لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ(no good will it do to a person to believe then, if he believed not before.)) Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah said, «ثَلَاثٌ إِذَا خَرَجْنَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْل أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدَّجَّالُ وَدَابَّةُ الْأَرْض»(Three, if they appear, then a soul will not benefit from its faith, if it had not believed before or earned good in its faith: when the sun rises from the west, Ad-Dajjal and the Beast of the earth.) Ahmad also recorded this Hadith, and in his narration, the Prophet mentioned the Smoke. Imam Ahmad recorded that `Amr bin Jarir said, "Three Muslim men sat with Marwan in Al-Madinah and they heard him talking about the signs (of the Last Hour). He said that the first sign will be the appearance of Ad-Dajjal. So these men went to `Abdullah bin `Amr and told him what they heard from Marwan about the signs. Ibn `Amr said, Marwan said nothing. I remember that I heard the Messenger of Allah saying, «إِنَّ أَوَّلَ الْآياتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَخُرُوجُ الدَّابَّةِ ضُحًى فَأَيَّتُهُمَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى أَثَرِهَا»(The first of the signs to appear are the sun rising from the west and the Beast that appears in the early morning. Whichever comes before the other, then the second sign will appear soon after it.") Then `Abdullah said - and he used to read the Scriptures - "And I think the first of them is the sun rising from the west. That is because when it sets it comes under the Throne, prostrates and seeks permission to return. So it is permitted to return until Allah wants it to rise from the west. So it does as it normally would, it comes beneath the Throne, it prostrates and seeks permission to return. But it will get no response. Then it will seek permission to return again, but it will get no response, until what Allah wills of the night to pass goes by, and it realizes that if it is permitted to return it would not be able to reach the east. It says; `My Lord! The east is so far, what good would I be to the people' Until the horizons appear as a lightless ring, it seeks permission to return and is told; `Rise from your place,' so it rises upon the people from where it set." Then he recited, لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ(no good will it do to a person to believe then, if he believed not before,) This was also recorded by Muslim in his Sahih, and Abu Dawud and Ibn Majah in their Sunans. Allah's statement, لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ(no good will it do to a person to believe then, if he believed not before,) means, when the disbeliever believes then, it will not be accepted from him. As for those who were believers before, if they earned righteous deeds, they will have earned a great deal of good. If they had not done good nor repented before then, it will not be accepted from them, according to the Hadiths that we mentioned. This is also the meaning of Allah's statement, أَوْ كَسَبَتْ فِى إِيمَـنِهَا خَيْرًا(...nor earned good through his faith. ) meaning, one's good deeds will not be accepted from him unless he performed good deeds before. Allah said next, قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ(Say: "Wait you! We (too) are waiting.") This is a stern threat to the disbelievers and a sure promise for those who delay embracing the faith and repenting until a time when faith or repentance shall not avail. This will occur when the sun rises from the west because the Last Hour will then be imminent and its major signs will have begun to appear. Allah said in other Ayat, فَهَلْ يَنظُرُونَ إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ (Do they then await (anything) other than the Hour, that it should come upon them suddenly But some of its portents have already come; and when it is upon them, how can they benefit then by their reminder) 47:18, and, فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا(So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as partners." Then their faith could not avail them when they saw Our punishment.) 40:84-85

As for those who have created schisms in their order, and formed different sects, you have no concern with them. Their affair is with God. He will tell them the truth of what they were doing.

You (O dear Prophet Mohammed – peace and blessings be upon him) have no concern with those who divided their religion and became several groups; their case is only with Allah – He will then inform them of what they used to do.

Those who have made divisions in their religion and become sects, thou art not of them in anything; their affair is unto God, then He will tell them what they have been doing.

VERILY, as for those who have broken the unity of their faith and have become sects - thou hast nothing to do with them. Behold, their case rests with God: and in time He will make them understand what they were doing.

Verily those who have split their religion and become sects, thou art not amongst them in aught: their affair is only with Allah. Then He will declare unto them that which they were wont to do.

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.

As for those who divided their religion and became sects—you have nothing to do with them. Their case rests with God; then He will inform them of what they used to do.

Surely you have nothing to do with those who have made divisions in their religion and become factions. Their matter is with Allah and He will indeed tell them (in time) what they have been doing.

Verily, those who divide their religion and break up into sects, you have no concern with them in the least. Their affair is only with Allah, Who then will tell them what they used to do.

Lo! As for those who sunder their religion and become schismatics, no concern at all hast thou with them. Their case will go to Allah, Who then will tell them what they used to do.

Indeed those who split up their religion and became sects, you will not have anything to do with them. Their matter rests only with Allah; then He will inform them concerning what they used to do.

You have nothing to do with those who have made divisions in their religion and become sects. Their affair is with Allah and He will inform them of what they have done.

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do.

Some of those who have divided their religion into different sects are not your concern. Their affairs are in the hands of God Who will show them all that they have done.

Surely they who divided their religion into parts and became sects, you have no concern with them; their affair is only with Allah, then He will inform them of what they did.

Inna alla<u>th</u>eena farraqoo deenahum wak<u>a</u>noo shiyaAAan lasta minhum fee shayin innam<u>a</u> amruhum il<u>a</u> All<u>a</u>hi thumma yunabbiohum bim<u>a</u> k<u>a</u>noo yafAAaloon<b>a</b>

Have nothing to do with those who have split up their religion into sects. Their case rests with God; He will tell them about what they used to do.

As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.

6

إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ إِنَّمَآ أَمْرُهُمْ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا۟ يَفْعَلُونَ

O Messenger, have nothing to do with those Jews and Christians who divided their religion, by taking part of it and leaving out another part, and turned into various sects. You are innocent of the misguidance that they adopt. Your duty is only to warn them. Their matter is entrusted to Allah and then, on the Day of Judgement, He will tell them about what they used to do in the world and repay them for that.

O Messenger, have nothing to do with those Jews and Christians who divided their religion, by taking part of it and leaving out another part, and turned into various sects. You are innocent of the misguidance that they adopt. Your duty is only to warn them. Their matter is entrusted to Allah and then, on the Day of Judgement, He will tell them about what they used to do in the world and repay them for that.

<p>Commentary</p><p>As pointed out earlier, a major portion of Surah Al-An'am is devoted to addressing the disbelievers of Makkah and answering questions asked by them. They were told that the straight path to Allah was following the Qur'an and the Holy Prophet ﷺ . Before him, during the time of past prophets, salvation depended on following their books and code of laws. The same thing is true today. Today, salvation lies in following nothing but the Shari` ah brought by him. So, they were asked to become reasonable, take the straight path and avoid exchanging it with paths of error right and left. If they did that, they were warned, these ways of error will throw them far away from the way of Allah.</p><p>The first (159) of the two verses carries a general address included wherein are the disbelievers of Arabia, the Jews and Christians and Muslims, all of them. Addressing them, stated there is the sad end of those who turn away from the straight path of Allah - and the instruction given to the Holy Prophet ﷺ is that he should have nothing to do with those who take to the ways of error. Then, out of these, there are those ways of error which take one in a direction totally opposite to what the straight path is, such as the ways of the disbelievers, polytheists and the people of the Book. Then, there are other ways too, which do not, though, take one all the way in the opposite direction, but misguide them any way by pulling them away from the straight path and putting them on ways to the right and left. These are ways of 'doubts' and 'innovations' in the true and settled faith (Shubhat and Bid'at). They too lead one astray.</p><p>So, it was said: إِنَّ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُ‌هُمْ إِلَى اللَّـهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ ﴿159﴾ (Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah alone; then He will tell them what they have been doing).</p><p>In this verse, made clear first was that the Messenger of Allah was free of any responsibility concerning those who land themselves into the ways of error. The noble Prophet, may the blessings of Allah, and peace be upon him, had nothing to do with them. Then, they were given the notice of warning that their case was, sufficient to say, in the hands of Allah Ta` ala, and it was He who would punish them on the day of Qiyamah.</p><p>As for ` having made divisions in religion and turning into factions' mentioned in the verse is concerned, it refers to the practice of not following the basic principles of established religion, rather electing to follow personal whims and desires, or become willing victims of Satanic instigations and deceptions, as an outcome of which, one would add something new to it, or leave some of that which is already there.</p><p>Stern Warnings against Making Additions in Established Religion</p><p>According to Tafsir Mazhari, included here are the peoples of the past communities as well, those who had abandoned their basic religion and had added to it things on their own - and with them, there are the deviators and innovators (the partisans of Bid'ah) of this Ummah too, who keep adding baseless things, on their own, into the Din of Islam. About this, the Holy Prophet ﷺ has said:</p><p>` My Ummah will face the same conditions faced by the Bani Isra'il. The kind of evil practices in which they got involved will also affect the people of my Ummah. The Bani Isra'il had split into seventy two sects. My Ummah will break up into seventy three sects - all of them will go to Hell, except one. The Sahabah asked about the group which would be so blessed with salvation. He said: مَا اَنَا عَلَیہِ اَصحَابِی (ma ana 'alaihi wa ashabi : That on which am I and my Companions) ' - that is, the collective body of people which follows my way and the way of my Sababah will be blessed with salvation. (This narration from Sayyidna ibn ` Umar ؓ عنہما has been reported by Tirmidhi and Abu Daud)</p><p>Al-Tabarani has reported on sound authority from Sayyidna Faruq al-A'zam ؓ ، that he told Sayyidnah ` A'ishah ؓ that the sects mentioned in this verse are the people of Bid'ah (innovators in established religion) who, following their whims and desires, invent new ways in religion. The same view has been reported from Sayyidna Abu Hurairah ؓ with sound authority. Therefore, the Holy Prophet ﷺ has emphatically prohibited the invention and introduction of new methods in religion on one's own.</p><p>Based on a narration from Sayyidna Al-` Irbad ibn Sariyah, Imam Ahmad, Abu Dawud, Tirmidhi رحمۃ اللہ علیہم and others have reported that the Holy Prophet ﷺ said:</p><p>` Those who live after me will see many differences. Therefore, (I order you that) you should, abiding by my Sunnah (way) and the Sunnah of my rightly-guided successors (Khulafa' ar-Rashidin) strictly, keep doing what you do while adhering to nothing but these, avoid the temptation of falling for new methods because everything introduced anew into the religion is Bid'ah, and every Bid'ah is error and straying.'</p><p>In another Hadith, he said: ` One who stood separated from the Jama` ah, even to the measure of a span between the extended thumb and the little finger, he has taken out the band of allegiance to Islam from around his neck. (Abu Dawud and Ahmad)</p><p>According to Tafsir Mazhari, ` Jama` ah' in this Hadith means ` the Jama` ah of Sahabah,' that is, the collective body or group of the noble Companions of the Holy Prophet ﷺ . The reason is that Allah Ta` ala sent our master, Muhammad al-Mustafa ﷺ as His Rasul, and gave him the Qur'an, and blessed him with another (kind of) Wahy (revelation) - which is called the Hadith or Sunnah. Then, there are many difficult or brief or ambiguous verses in the Qur'an. For their Tafsir or explanation, Allah Ta` ala promised that He shall have these clarified through His Rasul. The statement: ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿19﴾ ' (After that, to make it clear to you is on Us - 75:19) means exactly this.</p><p>So, the Holy Prophet ﷺ explained the difficulties and ambiguities of the Qur'an and groomed his direct disciples, that is, the Sababah into the many modes of his Sunnah through his word and deed. Therefore, the conduct of the Sahabah as a major collective entity (placed by Divine design into a trail-blazing role as mirrors of their blessed master) is in itself the statement and the explanation of the Divinely-ordained Shari'ah of Islam.</p><p>Therefore, it is the good fortune of a Muslim that he or she should follow the Kitab of Allah and the Sunnah of the Rasul of Allah - and whenever one faces a doubt in the meaning of an 'Ayah of the Qur'an or the sense of a Hadith, one should go by the meaning and sense preferred by the noble Sahabah.</p><p>Unfortunately, as a result of people ignoring this sacrosanct rule of conduct, Islam had to see the emergence of different sects which would set aside the proven conduct and explanations of the Sahabah and take the liberty of saying what they wished and declare it to be the very meaning of the Qur'an and Sunnah. These are the ways of error the Holy Qur'an has repeatedly warned against and the Holy Prophet ﷺ has emphatically prohibited it throughout his blessed life, at times, even castigated those acting against this rule with la'nah.</p><p>Sayyidah ` A'ishah As-Siddiqah ؓ reports that the Holy Prophet ﷺ said that on six persons he casts his la'nah, and may the la'nah of Allah be upon them: (1) The person who has added something to the Book of Allah from his side (that is, whether added some words, or carried the meaning to such excessive limits as is contrary to the Tafsir of the Sahabah), (2) the person who has denied the Divinely-ordained destiny, (3) the person who hoists himself into a position of authority over the Muslim Ummah by force (or deceit) so that he would honour the person disgraced by Allah, and disgrace the person given honour by Allah, (4) the person who took as Halal what Allah had made Haram, that is, indulged in killing at the sacred precincts of the Harm in Makkah, or, hunted there, (5) the person who dishonoured my family and children, and (6) the person who abandoned my Sunnah.</p>

CommentaryAs pointed out earlier, a major portion of Surah Al-An'am is devoted to addressing the disbelievers of Makkah and answering questions asked by them. They were told that the straight path to Allah was following the Qur'an and the Holy Prophet ﷺ . Before him, during the time of past prophets, salvation depended on following their books and code of laws. The same thing is true today. Today, salvation lies in following nothing but the Shari` ah brought by him. So, they were asked to become reasonable, take the straight path and avoid exchanging it with paths of error right and left. If they did that, they were warned, these ways of error will throw them far away from the way of Allah.The first (159) of the two verses carries a general address included wherein are the disbelievers of Arabia, the Jews and Christians and Muslims, all of them. Addressing them, stated there is the sad end of those who turn away from the straight path of Allah - and the instruction given to the Holy Prophet ﷺ is that he should have nothing to do with those who take to the ways of error. Then, out of these, there are those ways of error which take one in a direction totally opposite to what the straight path is, such as the ways of the disbelievers, polytheists and the people of the Book. Then, there are other ways too, which do not, though, take one all the way in the opposite direction, but misguide them any way by pulling them away from the straight path and putting them on ways to the right and left. These are ways of 'doubts' and 'innovations' in the true and settled faith (Shubhat and Bid'at). They too lead one astray.So, it was said: إِنَّ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُ‌هُمْ إِلَى اللَّـهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ ﴿159﴾ (Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah alone; then He will tell them what they have been doing).In this verse, made clear first was that the Messenger of Allah was free of any responsibility concerning those who land themselves into the ways of error. The noble Prophet, may the blessings of Allah, and peace be upon him, had nothing to do with them. Then, they were given the notice of warning that their case was, sufficient to say, in the hands of Allah Ta` ala, and it was He who would punish them on the day of Qiyamah.As for ` having made divisions in religion and turning into factions' mentioned in the verse is concerned, it refers to the practice of not following the basic principles of established religion, rather electing to follow personal whims and desires, or become willing victims of Satanic instigations and deceptions, as an outcome of which, one would add something new to it, or leave some of that which is already there.Stern Warnings against Making Additions in Established ReligionAccording to Tafsir Mazhari, included here are the peoples of the past communities as well, those who had abandoned their basic religion and had added to it things on their own - and with them, there are the deviators and innovators (the partisans of Bid'ah) of this Ummah too, who keep adding baseless things, on their own, into the Din of Islam. About this, the Holy Prophet ﷺ has said:` My Ummah will face the same conditions faced by the Bani Isra'il. The kind of evil practices in which they got involved will also affect the people of my Ummah. The Bani Isra'il had split into seventy two sects. My Ummah will break up into seventy three sects - all of them will go to Hell, except one. The Sahabah asked about the group which would be so blessed with salvation. He said: مَا اَنَا عَلَیہِ اَصحَابِی (ma ana 'alaihi wa ashabi : That on which am I and my Companions) ' - that is, the collective body of people which follows my way and the way of my Sababah will be blessed with salvation. (This narration from Sayyidna ibn ` Umar ؓ عنہما has been reported by Tirmidhi and Abu Daud)Al-Tabarani has reported on sound authority from Sayyidna Faruq al-A'zam ؓ ، that he told Sayyidnah ` A'ishah ؓ that the sects mentioned in this verse are the people of Bid'ah (innovators in established religion) who, following their whims and desires, invent new ways in religion. The same view has been reported from Sayyidna Abu Hurairah ؓ with sound authority. Therefore, the Holy Prophet ﷺ has emphatically prohibited the invention and introduction of new methods in religion on one's own.Based on a narration from Sayyidna Al-` Irbad ibn Sariyah, Imam Ahmad, Abu Dawud, Tirmidhi رحمۃ اللہ علیہم and others have reported that the Holy Prophet ﷺ said:` Those who live after me will see many differences. Therefore, (I order you that) you should, abiding by my Sunnah (way) and the Sunnah of my rightly-guided successors (Khulafa' ar-Rashidin) strictly, keep doing what you do while adhering to nothing but these, avoid the temptation of falling for new methods because everything introduced anew into the religion is Bid'ah, and every Bid'ah is error and straying.'In another Hadith, he said: ` One who stood separated from the Jama` ah, even to the measure of a span between the extended thumb and the little finger, he has taken out the band of allegiance to Islam from around his neck. (Abu Dawud and Ahmad)According to Tafsir Mazhari, ` Jama` ah' in this Hadith means ` the Jama` ah of Sahabah,' that is, the collective body or group of the noble Companions of the Holy Prophet ﷺ . The reason is that Allah Ta` ala sent our master, Muhammad al-Mustafa ﷺ as His Rasul, and gave him the Qur'an, and blessed him with another (kind of) Wahy (revelation) - which is called the Hadith or Sunnah. Then, there are many difficult or brief or ambiguous verses in the Qur'an. For their Tafsir or explanation, Allah Ta` ala promised that He shall have these clarified through His Rasul. The statement: ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿19﴾ ' (After that, to make it clear to you is on Us - 75:19) means exactly this.So, the Holy Prophet ﷺ explained the difficulties and ambiguities of the Qur'an and groomed his direct disciples, that is, the Sababah into the many modes of his Sunnah through his word and deed. Therefore, the conduct of the Sahabah as a major collective entity (placed by Divine design into a trail-blazing role as mirrors of their blessed master) is in itself the statement and the explanation of the Divinely-ordained Shari'ah of Islam.Therefore, it is the good fortune of a Muslim that he or she should follow the Kitab of Allah and the Sunnah of the Rasul of Allah - and whenever one faces a doubt in the meaning of an 'Ayah of the Qur'an or the sense of a Hadith, one should go by the meaning and sense preferred by the noble Sahabah.Unfortunately, as a result of people ignoring this sacrosanct rule of conduct, Islam had to see the emergence of different sects which would set aside the proven conduct and explanations of the Sahabah and take the liberty of saying what they wished and declare it to be the very meaning of the Qur'an and Sunnah. These are the ways of error the Holy Qur'an has repeatedly warned against and the Holy Prophet ﷺ has emphatically prohibited it throughout his blessed life, at times, even castigated those acting against this rule with la'nah.Sayyidah ` A'ishah As-Siddiqah ؓ reports that the Holy Prophet ﷺ said that on six persons he casts his la'nah, and may the la'nah of Allah be upon them: (1) The person who has added something to the Book of Allah from his side (that is, whether added some words, or carried the meaning to such excessive limits as is contrary to the Tafsir of the Sahabah), (2) the person who has denied the Divinely-ordained destiny, (3) the person who hoists himself into a position of authority over the Muslim Ummah by force (or deceit) so that he would honour the person disgraced by Allah, and disgrace the person given honour by Allah, (4) the person who took as Halal what Allah had made Haram, that is, indulged in killing at the sacred precincts of the Harm in Makkah, or, hunted there, (5) the person who dishonoured my family and children, and (6) the person who abandoned my Sunnah.

<h2 class="title">Criticizing Division in the Religion</h2><p>Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-`Awfi said that Ibn `Abbas commented, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا</div><p>(Verily, those who divide their religion and break up into sects...) "Before Muhammad was sent, the Jews and Christians disputed and divided into sects. When Muhammad was sent, Allah revealed to him, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ</div><p>(Verily, those who divide their religion and break up into sects, you have no concern with them in the least.) It is apparent that this Ayah refers to all those who defy the religion of Allah, or revert from it. Allah sent His Messenger with guidance and the religion of truth so that He makes it victorious and dominant above all religions. His Law is one and does not contain any contradiction or incongruity. Therefore, those who dispute in the religion, </p><div class="text_uthmani arabic">وَكَانُواْ شِيَعاً</div><p>(...and break up into sects,) religious sects, just like those who follow the various sects, desires and misguidance - then Allah has purified His Messenger from their ways. In a similar Ayah, Allah said, </p><div class="text_uthmani arabic">شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ</div><p>(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you.)42:13 A Hadith reads, </p><div class="text_uthmani arabic">«نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»</div><p>(We, the Prophets, are half brothers but have one religion.) This, indeed, is the straight path which the Messengers have brought and which commands worshipping Allah alone without partners and adhering to the Law of the last Messenger whom Allah sent. All other paths are types of misguidance, ignorance, sheer opinion and desires; and as such, the Messengers are free from them. Allah said here, </p><div class="text_uthmani arabic">لَّسْتَ مِنْهُمْ فِى شَىْءٍ</div><p>(You have no concern with them in the least...) 6:159. Allah's statement, </p><div class="text_uthmani arabic">إِنَّمَآ أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ</div><p>(Their affair is only with Allah, Who then will tell them what they used to do.) is similar to His statement, </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِئِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ</div><p>(Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection.) 22:17 eAllah then mentioned His kindness in His decisions and His justice on the Day of Resurrection, when He said, </p>

Criticizing Division in the ReligionMujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-`Awfi said that Ibn `Abbas commented, إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا(Verily, those who divide their religion and break up into sects...) "Before Muhammad was sent, the Jews and Christians disputed and divided into sects. When Muhammad was sent, Allah revealed to him, إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ(Verily, those who divide their religion and break up into sects, you have no concern with them in the least.) It is apparent that this Ayah refers to all those who defy the religion of Allah, or revert from it. Allah sent His Messenger with guidance and the religion of truth so that He makes it victorious and dominant above all religions. His Law is one and does not contain any contradiction or incongruity. Therefore, those who dispute in the religion, وَكَانُواْ شِيَعاً(...and break up into sects,) religious sects, just like those who follow the various sects, desires and misguidance - then Allah has purified His Messenger from their ways. In a similar Ayah, Allah said, شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you.)42:13 A Hadith reads, «نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»(We, the Prophets, are half brothers but have one religion.) This, indeed, is the straight path which the Messengers have brought and which commands worshipping Allah alone without partners and adhering to the Law of the last Messenger whom Allah sent. All other paths are types of misguidance, ignorance, sheer opinion and desires; and as such, the Messengers are free from them. Allah said here, لَّسْتَ مِنْهُمْ فِى شَىْءٍ(You have no concern with them in the least...) 6:159. Allah's statement, إِنَّمَآ أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ(Their affair is only with Allah, Who then will tell them what they used to do.) is similar to His statement, إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِئِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ(Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection.) 22:17 eAllah then mentioned His kindness in His decisions and His justice on the Day of Resurrection, when He said,

He who does a good deed will receive ten times its worth; and he who does evil will be requited to an equal degree; and no one will be wronged.

For one who brings one good deed, are ten like it; and one who brings an ill-deed will not be repaid but with one like it, and they will not be wronged.

Whoso brings a good deed shall have ten the like of it; and whoso brings an evil deed shall only be recompensed the like of it; they shall not be wronged.

Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged.

Whosoever will come with a virtue for him shall be then like thereof, and whosoever will come with a vice shall not be requited save with the like thereof; and they shall not be wronged.

Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messenger SAW) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allah and His Messenger SAW) shall have only the recompense of the like thereof, and they will not be wronged.

Whoever comes up with a good deed will have ten times its like; and whoever comes up with an evil deed will be repaid only with its equivalent—they will not be wronged.

Whoever will come to Allah with a good deed shall have ten times as much, and whoever will come to Allah with an evil deed, shall be requited with no more than the like of it. They shall not be wronged.

Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged.

Whoso bringeth a good deed will receive tenfold the like thereof, while whoso bringeth an ill-deed will be awarded but the like thereof; and they will not be wronged.

Whoever brings virtue shall receive [a reward] ten times its like; but whoever brings vice shall not be requited except with its like, and they will not be wronged.

He who brings a good deed shall have tenfold of its like, but he who brings a sin shall be recompensed only for its like. None shall be wronged.

Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged.

For a single good deed, one will be rewarded tenfold. But the recompense for a bad deed will be equal to that of the deed and no injustice will be done to anyone.

Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be dealt with unjustly.

Man j<u>a</u>a bi<b>a</b>l<u>h</u>asanati falahu AAashru amth<u>a</u>lih<u>a</u> waman j<u>a</u>a bi<b>al</b>ssayyi<u>a</u>ti fal<u>a</u> yujz<u>a</u> ill<u>a</u> mithlah<u>a</u> wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

Whoever does a good deed will be repaid tenfold, but those who do a bad deed will only be repaid with its equivalent and they shall not be wronged.

He that doeth good shall have ten times as much to his credit: He that doeth evil shall only be recompensed according to his evil: no wrong shall be done unto (any of) them.

6

مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ

Whoever of the believers brings a good action on the Day of Judgement, Allah will multiply it for them ten times. Whoever brings an evil action will only be punished with its equivalent amount, and not more than that. On the Day of Judgement, they will not be wronged by a reduction in the reward of good actions, nor by an increase in the punishment for evil actions.

Whoever of the believers brings a good action on the Day of Judgement, Allah will multiply it for them ten times. Whoever brings an evil action will only be punished with its equivalent amount, and not more than that. On the Day of Judgement, they will not be wronged by a reduction in the reward of good actions, nor by an increase in the punishment for evil actions.

<p>Said in the second (160) verse is: مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ‌ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ﴿160﴾ (Whoever comes with a good deed, receives ten times as much, and whoever comes with an evil deed, he will not be recompensed by anything but its equal, and they shall not be wronged).</p><p>Stated in the previous verse (159) was that the punishment for the evil deeds of those who turn away from the straight path rested with Allah alone.</p><p>In the present verse, the generous procedure of reward and punishment in the Hereafter has been described by saying that a person who does one good deed will get ten times more in return - and a person who commits one sin, the return for him will be equal to that of one sin.</p><p>As reported in the Sahih of Al-Bukhari and Muslim and in Nasa'i and the Musnad of Ahmad, the Holy Prophet ﷺ said: Most Exalted and Very Merciful is your Rabb. A person who intends to do a good deed has one good recorded in his Book of Deeds - even if he does not get around to do it. Following that, when he gets to do that good deed, ten good deeds are recorded in his Book of Deeds. And if a person intends to do a sin, then stays back and does not do it, still a good is recorded for him - and if he were to actually commit a sin, still what he gets registered in his name is one sin, or that too is erased. With this showering of grace and mercy in the presence of Allah, who can apprehend total destruction? Unless, of course, there be that rare person who is determined to be destroyed. (Ibn Kathir)</p><p>In a Hadith Qudsi narrated by Sayyidna Abu Dharr ؓ it is said:</p><p>` A person who does one good deed gets the reward of ten, even more - and a person who commits one sin will get its punishment equal to one sin only, or I shall forgive even that. And a person who comes to Me with sins which would fill the whole earth, and still seeks forgiveness, I shall treat him with matching forgiveness. And a person who comes closer towards Me to the measure of one hand finger-span, I step one hand-span towards him. And a person who steps one hand-span toward Me, I come towards him by the measure of one Ba' (the stretch of both hands). And the person who comes walking towards Me, towards him I come running.'</p><p>From these Hadith narrations, we can see that the increase of ten times for one good deed as mentioned in this verse is actually a description of its base limit - and Allah Ta` ala, in His mercy and generosity, may give even more than that, and shall give, as proved by other narrations which place it upto the level of seventy times or seven hundred times.</p><p>In the words of the verse, it is noteworthy that the expression used جَاءَ بِالْحَسَنَةِ (` comes with a good deed' ) and not: عَمِلَ بِالْحَسَنَةِ (does a good deed). According to Tafsir Al-Bahr Al-Muhit, this indicates that such reward or punishment will not be awarded just on having done something good or bad. Instead of that, the condition is that to deserve reward or punishment, a good or bad deed must survive as such until the time of death. The outcome is that a person who has done a good deed, but it gets destroyed because of the misfortune of some sin, then, he no longer remains deserving of reward against this deed. An example of it is, God forbid, that of Shirk and Kufr which, in fact, destroy all good deeds. In addition to that there are many other sins which make some good deeds turn false and ineffectual - as it appears in the Holy Qur'an: لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ (do not nullify your charities by boasting about favour, and teasing -2:264).</p><p>This tells us that the good deed of charity (sadaqah) gets nullified and wasted by boasting about the favour done or by causing hurt through teasing and underrating the recipient. Similarly, it appears in Hadith that sitting in the Masjid and talking about worldly things eats up good deeds as fire eats up the wood. This tells us that good deeds, such as, Nafl, Tasbih and Dhikr, go to waste by indulging in mundane conversation.</p><p>Similar is the case of evil deeds which, if repented from, become the cause of the sin being erased from the Book of Deeds - it does not keep sticking to a person until the time of death. Therefore, not said in the verse was something like: ` does any deed, good or bad, for which there will be punishment or reward.' Instead, what was said, in effect, was: Whoever brings to Us a good deed will get a reward ten times as much and whoever brings to Us an evil deed, then, it will be only one deed he will be punished for. The point is that this act of bringing to Allah Ta` ala can become possible only when this deed remains intact and unharmed right through the end. The crucial thing is that it survives, that nothing happens in between which will cause the good deed to be spoiled or wasted - and of course, the method is to keep repenting and seeking the forgiveness of Allah Ta` ala from falling into any evil deed.</p><p>At the end of the verse, it was said: وَهُمْ لَا يُظْلَمُونَ (and they shall not be wronged). It means that this is no human court. This is the Highest of the high. No probability of any injustice to anyone exists there, nor can there be a decrease in the return for someone's good deed, nor is there any possibility of an increase in the punishment for someone's evil deed.</p>

Said in the second (160) verse is: مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ‌ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ﴿160﴾ (Whoever comes with a good deed, receives ten times as much, and whoever comes with an evil deed, he will not be recompensed by anything but its equal, and they shall not be wronged).Stated in the previous verse (159) was that the punishment for the evil deeds of those who turn away from the straight path rested with Allah alone.In the present verse, the generous procedure of reward and punishment in the Hereafter has been described by saying that a person who does one good deed will get ten times more in return - and a person who commits one sin, the return for him will be equal to that of one sin.As reported in the Sahih of Al-Bukhari and Muslim and in Nasa'i and the Musnad of Ahmad, the Holy Prophet ﷺ said: Most Exalted and Very Merciful is your Rabb. A person who intends to do a good deed has one good recorded in his Book of Deeds - even if he does not get around to do it. Following that, when he gets to do that good deed, ten good deeds are recorded in his Book of Deeds. And if a person intends to do a sin, then stays back and does not do it, still a good is recorded for him - and if he were to actually commit a sin, still what he gets registered in his name is one sin, or that too is erased. With this showering of grace and mercy in the presence of Allah, who can apprehend total destruction? Unless, of course, there be that rare person who is determined to be destroyed. (Ibn Kathir)In a Hadith Qudsi narrated by Sayyidna Abu Dharr ؓ it is said:` A person who does one good deed gets the reward of ten, even more - and a person who commits one sin will get its punishment equal to one sin only, or I shall forgive even that. And a person who comes to Me with sins which would fill the whole earth, and still seeks forgiveness, I shall treat him with matching forgiveness. And a person who comes closer towards Me to the measure of one hand finger-span, I step one hand-span towards him. And a person who steps one hand-span toward Me, I come towards him by the measure of one Ba' (the stretch of both hands). And the person who comes walking towards Me, towards him I come running.'From these Hadith narrations, we can see that the increase of ten times for one good deed as mentioned in this verse is actually a description of its base limit - and Allah Ta` ala, in His mercy and generosity, may give even more than that, and shall give, as proved by other narrations which place it upto the level of seventy times or seven hundred times.In the words of the verse, it is noteworthy that the expression used جَاءَ بِالْحَسَنَةِ (` comes with a good deed' ) and not: عَمِلَ بِالْحَسَنَةِ (does a good deed). According to Tafsir Al-Bahr Al-Muhit, this indicates that such reward or punishment will not be awarded just on having done something good or bad. Instead of that, the condition is that to deserve reward or punishment, a good or bad deed must survive as such until the time of death. The outcome is that a person who has done a good deed, but it gets destroyed because of the misfortune of some sin, then, he no longer remains deserving of reward against this deed. An example of it is, God forbid, that of Shirk and Kufr which, in fact, destroy all good deeds. In addition to that there are many other sins which make some good deeds turn false and ineffectual - as it appears in the Holy Qur'an: لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ (do not nullify your charities by boasting about favour, and teasing -2:264).This tells us that the good deed of charity (sadaqah) gets nullified and wasted by boasting about the favour done or by causing hurt through teasing and underrating the recipient. Similarly, it appears in Hadith that sitting in the Masjid and talking about worldly things eats up good deeds as fire eats up the wood. This tells us that good deeds, such as, Nafl, Tasbih and Dhikr, go to waste by indulging in mundane conversation.Similar is the case of evil deeds which, if repented from, become the cause of the sin being erased from the Book of Deeds - it does not keep sticking to a person until the time of death. Therefore, not said in the verse was something like: ` does any deed, good or bad, for which there will be punishment or reward.' Instead, what was said, in effect, was: Whoever brings to Us a good deed will get a reward ten times as much and whoever brings to Us an evil deed, then, it will be only one deed he will be punished for. The point is that this act of bringing to Allah Ta` ala can become possible only when this deed remains intact and unharmed right through the end. The crucial thing is that it survives, that nothing happens in between which will cause the good deed to be spoiled or wasted - and of course, the method is to keep repenting and seeking the forgiveness of Allah Ta` ala from falling into any evil deed.At the end of the verse, it was said: وَهُمْ لَا يُظْلَمُونَ (and they shall not be wronged). It means that this is no human court. This is the Highest of the high. No probability of any injustice to anyone exists there, nor can there be a decrease in the return for someone's good deed, nor is there any possibility of an increase in the punishment for someone's evil deed.

<h2 class="title">The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the Same</h2><p>This Ayah explains the general Ayah; </p><div class="text_uthmani arabic">مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا</div><p>(Whoever comes with good, then he will receive better than that.)28:84 There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn `Abbas said that the Messenger of Allah said about his Lord, </p><div class="text_uthmani arabic">«إِنَّ رَبَّكُمْ عَزَّ وَجَلَّ رَحِيمٌ مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرًا إِلَى سَبْعِمِائَةٍ إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً أَوْ يَمْحُوهَا اللهُ عَزَّ وَجَلَّ وَلَا يَهْلِكُ عَلَى اللهِ إِلَّا هَالِك»</div><p>(Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith. Ahmad also recorded that Abu Dharr said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يَقُولُ اللهُ عَزَّ وَجَلَّ:مَنْ عَمِلَ حَسَنَةً فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ وَمَنْ عَمِلَ سَيِّئَةً فَجَزَاؤُهَا مِثْلُهَا أَوْ أَغْفِرُ وَمَنْ عَمِلَ قُرَابَ الْأَرْضِ خَطِيئَةً ثُمَّ لَقِيَنِي لَا يُشْرِكُ بِي شَيْئًا جَعَلْتُ لَهُ مِثْلَهَا مَغْفِرَةً، وَمَنِ اقْتَرَبَ إِليَّ شِبْرًا اقْتَرَبْتُ إِلَيْهِ ذِرَاعًا وَمَنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا اقْتَرَبْتُ إِلَيْهِ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَة»</div><p>(Allah says, `Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith. Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake." Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The reason being that, this person did not intend to do good, nor commit evil. Some people abandon the sin because they were unable to commit it or due to laziness, after trying to commit it and seeking the means that help commit it. This person is just like the person who commits the sin. There is an authentic Hadith that states, </p><div class="text_uthmani arabic">«إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّار»</div><p>(When two Muslims meet with their swords, then the killer and the killed will be in the Fire.) They said, "O Allah's Messenger! We know about the killer, so what about the killed" He said, </p><div class="text_uthmani arabic">«إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِه»</div><p>(He was eager to kill his companion.) Al-Hafiz Abu Al-Qasim At-Tabarani said that Abu Malik Al-Ash`ari said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«الْجُمُعَةُ كَفَّارَةٌ لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الَّتِي تَلِيهَا وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ، وَذَلِكَ لأَنَّ اللهَ تَعَالَى قَالَ:</div><div class="text_uthmani arabic">مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا</div><div class="text_uthmani arabic">»</div><p>(Friday (prayer) to the next Friday (preayer), plus three more days, erase whatever was committed (of sins) between them. This is because Allah says: Whoever brings a good deed shall have ten times the like thereof to his credit) Abu Dharr narrated that the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ فَقَدْ صَامَ الدَّهْرَ كُلَّه»</div><p>(Whoever fasts three days every month, will have fasted all the time.) Ahmad, An-Nasa'i, and Ibn Majah recorded this Hadith, and this is Ahmad's wording. At-Tirmidhi also recorded it with this addition; </p><div class="text_uthmani arabic">«فأنزل الله تصديق ذلك في كتابه»</div><p>(So Allah sent down affirmation of this statement in His Book, ) </p><div class="text_uthmani arabic">مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا</div><p>(Whoever brings a good deed shall have ten times the like thereof to his credit,) </p><div class="text_uthmani arabic">«اليوم بعشرة أيام»</div><p>(Therefore, a day earns ten days.) At-Tirmidhi said; "This Hadith is Hasan". There are many other Hadiths and statements on this subject, but what we mentioned should be sufficient, Allah willing, and our trust is in Him. </p>

The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the SameThis Ayah explains the general Ayah; مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا(Whoever comes with good, then he will receive better than that.)28:84 There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn `Abbas said that the Messenger of Allah said about his Lord, «إِنَّ رَبَّكُمْ عَزَّ وَجَلَّ رَحِيمٌ مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرًا إِلَى سَبْعِمِائَةٍ إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً أَوْ يَمْحُوهَا اللهُ عَزَّ وَجَلَّ وَلَا يَهْلِكُ عَلَى اللهِ إِلَّا هَالِك»(Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith. Ahmad also recorded that Abu Dharr said that the Messenger of Allah said, «يَقُولُ اللهُ عَزَّ وَجَلَّ:مَنْ عَمِلَ حَسَنَةً فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ وَمَنْ عَمِلَ سَيِّئَةً فَجَزَاؤُهَا مِثْلُهَا أَوْ أَغْفِرُ وَمَنْ عَمِلَ قُرَابَ الْأَرْضِ خَطِيئَةً ثُمَّ لَقِيَنِي لَا يُشْرِكُ بِي شَيْئًا جَعَلْتُ لَهُ مِثْلَهَا مَغْفِرَةً، وَمَنِ اقْتَرَبَ إِليَّ شِبْرًا اقْتَرَبْتُ إِلَيْهِ ذِرَاعًا وَمَنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا اقْتَرَبْتُ إِلَيْهِ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَة»(Allah says, `Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith. Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake." Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The reason being that, this person did not intend to do good, nor commit evil. Some people abandon the sin because they were unable to commit it or due to laziness, after trying to commit it and seeking the means that help commit it. This person is just like the person who commits the sin. There is an authentic Hadith that states, «إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّار»(When two Muslims meet with their swords, then the killer and the killed will be in the Fire.) They said, "O Allah's Messenger! We know about the killer, so what about the killed" He said, «إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِه»(He was eager to kill his companion.) Al-Hafiz Abu Al-Qasim At-Tabarani said that Abu Malik Al-Ash`ari said that the Messenger of Allah said, «الْجُمُعَةُ كَفَّارَةٌ لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الَّتِي تَلِيهَا وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ، وَذَلِكَ لأَنَّ اللهَ تَعَالَى قَالَ:مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا»(Friday (prayer) to the next Friday (preayer), plus three more days, erase whatever was committed (of sins) between them. This is because Allah says: Whoever brings a good deed shall have ten times the like thereof to his credit) Abu Dharr narrated that the Messenger of Allah said, «مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ فَقَدْ صَامَ الدَّهْرَ كُلَّه»(Whoever fasts three days every month, will have fasted all the time.) Ahmad, An-Nasa'i, and Ibn Majah recorded this Hadith, and this is Ahmad's wording. At-Tirmidhi also recorded it with this addition; «فأنزل الله تصديق ذلك في كتابه»(So Allah sent down affirmation of this statement in His Book, ) مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا(Whoever brings a good deed shall have ten times the like thereof to his credit,) «اليوم بعشرة أيام»(Therefore, a day earns ten days.) At-Tirmidhi said; "This Hadith is Hasan". There are many other Hadiths and statements on this subject, but what we mentioned should be sufficient, Allah willing, and our trust is in Him.

Tell them: "My Lord has directed me to a path that is straight, a supreme law, the creed of Abraham the upright who was not an idolater."

Say, “Indeed my Lord has guided me to the Straight Path; the right religion, (of) the community of Ibrahim who was free from all falsehood; and was not a polytheist.”

Say: 'As for me, my Lord has guided me to a straight path, a right religion, the creed of Abraham, a man of pure faith; he was no idolater.'

SAY: "Behold, my Sustainer has guided me onto a straight way through an ever-true faith-the way of Abraham, who turned away from all that is false, and wa,. not of those who ascribe divinity to aught beside Him."

Say thou as for me, my Lord hath guided me unto a straight path, a right religion, the faith of Ibrahim, the upright, and he was not of the associaters.

Say (O Muhammad SAW): "Truly, my Lord has guided me to a Straight Path, a right religion, the religion of Ibrahim (Abraham), Hanifa [i.e. the true Islamic Monotheism - to believe in One God (Allah i.e. to worship none but Allah, Alone)] and he was not of Al-Mushrikun (see V. 2:105)."

Say, “My Lord has guided me to a straight path, an upright religion, the creed of Abraham the Monotheist, who was not a polytheist.”

Say: 'As for me, my Lord has guided me on to a straight way, a right religion, the way of Abraham who adopted it in exclusive devotion to Allah, and he was not of those who associated others with Allah in His divinity.'

Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan (monotheism) and he was not of the Mushrikin."

Say: Lo! As for me, my Lord hath guided me unto a straight path, a right religion, the community of Abraham, the upright, who was no idolater.

Say, ‘Indeed my Lord has guided me to a straight path, the upright religion, the creed of Abraham, a Hanif, and he was not one of the polytheists.’

Say: 'My Lord has guided me to a Straight Path, an upright religion, the creed of Abraham, he was upright, not from the idolaters'

Say, "Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah."

(Muhammad), tell them, "My Lord has guided me to the right path, a well established religion and the upright tradition of Abraham who was not a pagan".

Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion, the faith of Ibrahim the upright one, and he was not of the polytheists.

Qul innanee had<u>a</u>nee rabbee il<u>a</u> <u>s</u>ir<u>at</u>in mustaqeemin deenan qiyaman millata ibr<u>a</u>heema <u>h</u>aneefan wam<u>a</u> k<u>a</u>na mina almushrikeen<b>a</b>

Say, "My Lord has guided me to a straight path, and to an upright religion, the religion of Abraham the upright, who was not of those who associate partners with God."

Say: "Verily, my Lord hath guided me to a way that is straight,- a religion of right,- the path (trod) by Abraham the true in Faith, and he (certainly) joined not gods with Allah."

6

قُلْ إِنَّنِى هَدَىٰنِى رَبِّىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

Say, O Messenger, to these idolaters who are in denial: My Lord has guided me to a straight path, which is the path of the religion that maintains the interests of this world and the Afterlife. It is the faith of Abraham who inclined to the truth and who was never one of those who associated others with Allah.

Say, O Messenger, to these idolaters who are in denial: My Lord has guided me to a straight path, which is the path of the religion that maintains the interests of this world and the Afterlife. It is the faith of Abraham who inclined to the truth and who was never one of those who associated others with Allah.

<p>Commentary</p><p>These are the last five verses of Surah Al-An'am. It will be recalled from previous verses how people had altered the true religion through a process of excess and deficiency, making many more out of it, and had themselves split into factions and groups. In contrast, the first three of the present verses present an authentic profile of the true religion describing its fundamental principles, and some important subsidiaries and details. The first two verses carry the principle while the third mentions their subsidiaries - and in both, the address is to the Holy Prophet ﷺ where he has been asked to convey the message to these people.</p>

CommentaryThese are the last five verses of Surah Al-An'am. It will be recalled from previous verses how people had altered the true religion through a process of excess and deficiency, making many more out of it, and had themselves split into factions and groups. In contrast, the first three of the present verses present an authentic profile of the true religion describing its fundamental principles, and some important subsidiaries and details. The first two verses carry the principle while the third mentions their subsidiaries - and in both, the address is to the Holy Prophet ﷺ where he has been asked to convey the message to these people.

<h2 class="title">Islam is the Straight Path</h2><p>Allah commands His Prophet , the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant, </p><div class="text_uthmani arabic">دِينًا قِيَمًا</div><p>(a right religion...) that is, established on firm grounds, </p><div class="text_uthmani arabic">مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ</div><p>(The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat, </p><div class="text_uthmani arabic">وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ</div><p>(And who turns away from the religion of Ibrahim except him who deludes himself) 2:130, and, </p><div class="text_uthmani arabic">وَجَـهِدُوا فِى اللَّهِ حَقَّ جِهَـدِهِ هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ</div><p>(And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.) 22:78, and, </p><div class="text_uthmani arabic">إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ </div><p>(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin") 16:120-123. Ordering the Prophet to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet . Rather, our Prophet perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him to request the beginning of Judgement. Imam Ahmad recorded that Ibn `Abbas said, "The Messenger of Allah was asked, `Which religion is the best with Allah, the Exalted' He said, </p><div class="text_uthmani arabic">«الْحَنِيفِيَّةُ السَّمْحَة»</div><p>(Al-Hanifiyyah As-Samhah (the easy monotheism))" </p><h2 class="title">The Command for Sincerity in Worship</h2><p>Allah said next, </p><div class="text_uthmani arabic">قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ </div><p>(Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement, </p><div class="text_uthmani arabic">فَصَلِّ لِرَبِّكَ وَانْحَرْ </div><p>(Therefore turn in prayer to your Lord and sacrifice.) 108:2, meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented, </p><div class="text_uthmani arabic">إِنَّ صَلاَتِى وَنُسُكِى</div><p>(Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and `Umrah. </p><h2 class="title">Islam is the Religion of all Prophets</h2><p>The Ayah, </p><div class="text_uthmani arabic">وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ</div><p>(and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ </div><p>(And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 Allah informed us that Nuh said to his people, </p><div class="text_uthmani arabic">فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ </div><p>(But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.) 10:72 Allah said, </p><div class="text_uthmani arabic">وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَـهُ فِي الدُّنْيَا وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ </div><p>(And who turns away from the religion of Ibrahim except him who deludes himself Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")2:130-132. Yusuf, peace be upon him, said, </p><div class="text_uthmani arabic">رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ </div><p>(My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.) 12:101 Musa said, </p><div class="text_uthmani arabic">وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ - فَقَالُواْ عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَـفِرِينَ </div><p>(And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk") 10:84-86 Allah said, </p><div class="text_uthmani arabic">إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالاٌّحْبَارُ</div><p>(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests did also.) 5:44, and, </p><div class="text_uthmani arabic">وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ </div><p>(And when I (Allah) inspired Al-Hawariyyun (the disciples) of `Isa to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") 5:111 Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet said, C </p><div class="text_uthmani arabic">«نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»</div><p>(We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that `Ali said that when the Messenger of Allah used to start the prayer with Takbir saying, "Allahu Akbar" (Allah is the Great) he would then supplicate, </p><div class="text_uthmani arabic">«وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِين»</div><p>(I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.) </p><div class="text_uthmani arabic">«اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْك»</div><p>(O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions. </p>

Islam is the Straight PathAllah commands His Prophet , the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant, دِينًا قِيَمًا(a right religion...) that is, established on firm grounds, مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ(The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ(And who turns away from the religion of Ibrahim except him who deludes himself) 2:130, and, وَجَـهِدُوا فِى اللَّهِ حَقَّ جِهَـدِهِ هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ(And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.) 22:78, and, إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin") 16:120-123. Ordering the Prophet to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet . Rather, our Prophet perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him to request the beginning of Judgement. Imam Ahmad recorded that Ibn `Abbas said, "The Messenger of Allah was asked, `Which religion is the best with Allah, the Exalted' He said, «الْحَنِيفِيَّةُ السَّمْحَة»(Al-Hanifiyyah As-Samhah (the easy monotheism))" The Command for Sincerity in WorshipAllah said next, قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ (Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement, فَصَلِّ لِرَبِّكَ وَانْحَرْ (Therefore turn in prayer to your Lord and sacrifice.) 108:2, meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented, إِنَّ صَلاَتِى وَنُسُكِى(Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and `Umrah. Islam is the Religion of all ProphetsThe Ayah, وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ(and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah, وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 Allah informed us that Nuh said to his people, فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ (But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.) 10:72 Allah said, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَـهُ فِي الدُّنْيَا وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ - وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ (And who turns away from the religion of Ibrahim except him who deludes himself Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya`qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")2:130-132. Yusuf, peace be upon him, said, رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ (My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams -- the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.) 12:101 Musa said, وَقَالَ مُوسَى يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ - فَقَالُواْ عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَـفِرِينَ (And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk") 10:84-86 Allah said, إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالاٌّحْبَارُ(Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests did also.) 5:44, and, وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ ءَامِنُواْ بِى وَبِرَسُولِى قَالُواْ ءَامَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ (And when I (Allah) inspired Al-Hawariyyun (the disciples) of `Isa to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.") 5:111 Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet said, C «نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِد»(We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that `Ali said that when the Messenger of Allah used to start the prayer with Takbir saying, "Allahu Akbar" (Allah is the Great) he would then supplicate, «وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِين»(I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.) «اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْك»(O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions.

Tell them: "My service and sacrifice, my life and my death, are all of them for God, the creator and Lord of all the worlds.

Say, “Undoubtedly my prayers and my sacrifices, and my living and my dying are all for Allah, the Lord Of The Creation.”

Say: 'My prayer, my ritual sacrifice, my living, my dying -- all belongs to God, the Lord of all Being.

Say: "Behold, my prayer, and (all] my acts of worship, and my living and my dying are for God [alone], the Sustainer of all the worlds,

Say thou: verily my prayer and my rites and my living and my dying are all for Allah, Lord of the worlds.

Say (O Muhammad SAW): "Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).

Say, “My prayer and my worship, and my life and my death, are devoted to God, the Lord of the Worlds.

Say: 'Surely my Prayer, all my acts of worship, and my living and my dying are for Allah alone, the Lord of the whole universe.

Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists."

Say: Lo! my worship and my sacrifice and my living and my dying are for Allah, Lord of the Worlds.

Say, ‘Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds.

Say: 'My prayers and my worship (for example, pilgrimage and sacrifice), my life and my death, are all for Allah, the Lord of the Worlds.

Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.

Say, "My prayer, sacrifice, life, and death are all for God, the Lord of the Universe.

Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;

Qul inna <u>s</u>al<u>a</u>tee wanusukee wama<u>h</u>y<u>a</u>ya wamam<u>a</u>tee lill<u>a</u>hi rabbi alAA<u>a</u>lameen<b>a</b>

Say, "My prayer and my sacrifice and my life and my death are all for God, the Lord of the worlds;

Say: "Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds:

6

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

Say, O Messenger: My prayer and sacrifice is for Allah and in His name, not for anyone else. My life and death is only for Allah, the Lord of all creation, and no one else has any share in that from me.

Say, O Messenger: My prayer and sacrifice is for Allah and in His name, not for anyone else. My life and death is only for Allah, the Lord of all creation, and no one else has any share in that from me.

<p>In the first verse it has been said: قُلْ إِنَّنِي هَدَانِي رَ‌بِّي إِلَىٰ صِرَ‌اطٍ مُّسْتَقِيمٍ (As for me, my Lord has guided me to a straight path). The hint given here is that he has not taken this path prompted like them by their own ideas or under the weight of ancestral customs. Instead of that, this is a way to which he has been directed by his Lord. Then, by using the word: رَبّ (Rabb, the essential nurturer, benefactor and carer under all conditions, unfortunately not expressed through any equivalent in English), it was indicated that it is the very dictate of His beneficence that He guides to the right path. Those who look for guidance will have guidance from Him.</p><p>In the second verse (162), it was said: دِينًا قِيَمًا مِّلَّةَ إِبْرَ‌اهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِ‌كِينَ (the straight religion, the faith of Ibrahim, the upright; and he was not of those who associate partners with Allah). Here, the word: قِیَم (qiyam) is a verbal noun in the sense of: قِیَام (qiyam) meaning what stands established on strong and secure foundation. In other words, this religion is fortified. It stands on God-sent basics. This is no compendium of someone's personal ideas. Then, it is not some strange new religion either lending itself to doubting eyebrows. This has been the religion of all past prophets, may peace be upon them all. That the name of Sayyidna Ibrahim (علیہ السلام) has been particularly mentioned here is because all religions in the world admit his greatness and religious patriarchy. Among the groups of the time, the Jews, the Christians and the disbelievers of Arabia - no matter how different from each other they may be - they were still unanimous in paying homage to the great spiritual station of Sayyidna Ibrahim (علیہ السلام) . And this spiritual-station of leadership has been given to him by Allah Ta` ala as a special reward: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (I am going to make you an Imam for the people - 2:124).</p><p>Then, every sect from them tried to prove that they were staunch adherents of the religion of Ibrahim (علیہ السلام) and were part of his Community. To remove their misgiving, it was said that Ibrahim (علیہ السلام) had the distinction of always abstaining from bowing before anyone other than Allah and he had a distaste for all kinds of Shirk which led people to associate partners in His pristine Divinity. This conduct was the greatest achievement of his life. In sharp contrast to him, here you are all soaked in Shirk. Everyone took someone as partners with Allah - the Jews did that with Sayyidna ` Uzayr ؓ the Christians with Sayyidna ` Isa (علیہ السلام) . and the disbelievers of Arabia were so liberal that they took thousands of rocks to be partners in the Divinity of Allah. In this state of affairs, no one had the right to claim that they were adhering to the ideal of the spiritual community of Sayyidna Ibrahim (علیہ السلام) - except Muslims. They shun Shirk and Kufr.</p><p>In the third verse (163), it was said: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَ‌بِّ الْعَالَمِينَ ﴿162﴾ (Say, "My prayer, my offering, my life and my death are all for Allah, the Lord of all the worlds). The word:' نُسُكِ (nusuk) in this verse means sacrifice. Everything one does in Hajj is also called: Nusuk. So, the rites of Hajj are known as مَنں اسِک Manasik, the plural of Nusuk. Then, this word is also used for ` Ibadah or worship of Allah in the absolute sense.</p><p>Therefore, Nasik is used in the sense of ` Abid (one who worships Allah). At this place, any of the meanings given above can be applied. Tafsirs to that effect have been reported from commentators among the Sahabah and Tabi` In. But, ` Ibadah or offering of acts of worship devoted to Allah, taken in the absolute sense, appears to be the more appropriate meaning at this place. In that case, the meaning of the verse would be: ` My prayer, my offerings in ` Ibadah, my life and my death are all for Allah, the Lord of all the worlds.'</p><p>Out of the subsidiaries of deeds, the first to be mentioned here was Salah because that is the moving spirit of all good deeds and is, of course, the pillar of the religion. Mentioned briefly after that were all deeds and acts of worship. Then, rising to a wider level, everything done or faced in a lifetime was pointed to. The last to be mentioned was death. After having identified all these, it was admitted that they are only for Allah who is the Lord of all the worlds and who has no associate or partner in His Divinity. And this is the outcome of perfect faith and perfect sincerity. This leads one to think, care and keep in sight, in all states of life and in everything one does, that: ` my Rabb, and the Rabb of the whole wide world is One Rabb. I am His servant. I am in His sight - all the time. Let not my heart, my mind, my eyes, my ears, my tongue, and hands, and feet, nor my pen or step, move in any direction against His pleasure.' This is a simple meditation (Muraqabah) of the highest order, something which, if one trains himself to keep present in one's heart and mind, then, there is no doubt that he or she will become a human being in the real sense. Things like sin and disobedience and crimes will be scared to come anywhere even close to a person that strong.</p><p>In Tafsir Ad-Durr Al-Manthur, under the commentary on this verse, it has been reported that the well-known Sahabi, Sayyidna Abu Musa Al-Ash` ari ؓ used to say: "I honestly wish that every Muslim would keep reciting this verse time and again, almost making it the constant formula of his or her life."</p><p>In this verse, the statement - that the prayers and the rest of acts of worship are for Allah - very obviously means that these should be free from any Shirk or hypocrisy or any other worldly interest. As for life and death being for Allah, it could also mean : ` When my very life and death are in His control, then, what I do in my physical and spiritual life (a` mal and 'ibadat), has to be for Him alone.' And it could also mean: ` Whatever deeds are tied with life are for Allah alone - such as, Salah, Sawm, rights and duties involved in dealings with people etc. Then, deeds which relate to death - such as, a will (wasiyyah) and the concept of an ideal life one longs for - then, they too are for Allah, the Lord of all the worlds, and subordinate to what He has commanded.'</p><p>After that it was said: وَبِذَٰلِكَ أُمِرْ‌تُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ (And this I have been commanded and I am the first one to submit). It means that ` in this Ummah, I am the first Muslim' - because the first Muslim (one who submits) in every Ummah is the Nabiyy (prophet) or Rasul (Messenger) himself to whom the Shari'ah (religious code of guidance) is revealed through Wahy (revelation).</p><p>There could be a hint in the expression ` first Muslim,' towards the saying that the first to be created was the blessed Nur (light) of the Holy Prophet ﷺ ، after which the heavens and the earth and the rest of creation came into existence - as it appears in a Hadith with the words: اَوَّل مَا خَلَقَ اللہُ تعالیٰ نُورِی (Ruh a1-Ma` ani).</p>

In the first verse it has been said: قُلْ إِنَّنِي هَدَانِي رَ‌بِّي إِلَىٰ صِرَ‌اطٍ مُّسْتَقِيمٍ (As for me, my Lord has guided me to a straight path). The hint given here is that he has not taken this path prompted like them by their own ideas or under the weight of ancestral customs. Instead of that, this is a way to which he has been directed by his Lord. Then, by using the word: رَبّ (Rabb, the essential nurturer, benefactor and carer under all conditions, unfortunately not expressed through any equivalent in English), it was indicated that it is the very dictate of His beneficence that He guides to the right path. Those who look for guidance will have guidance from Him.In the second verse (162), it was said: دِينًا قِيَمًا مِّلَّةَ إِبْرَ‌اهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِ‌كِينَ (the straight religion, the faith of Ibrahim, the upright; and he was not of those who associate partners with Allah). Here, the word: قِیَم (qiyam) is a verbal noun in the sense of: قِیَام (qiyam) meaning what stands established on strong and secure foundation. In other words, this religion is fortified. It stands on God-sent basics. This is no compendium of someone's personal ideas. Then, it is not some strange new religion either lending itself to doubting eyebrows. This has been the religion of all past prophets, may peace be upon them all. That the name of Sayyidna Ibrahim (علیہ السلام) has been particularly mentioned here is because all religions in the world admit his greatness and religious patriarchy. Among the groups of the time, the Jews, the Christians and the disbelievers of Arabia - no matter how different from each other they may be - they were still unanimous in paying homage to the great spiritual station of Sayyidna Ibrahim (علیہ السلام) . And this spiritual-station of leadership has been given to him by Allah Ta` ala as a special reward: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (I am going to make you an Imam for the people - 2:124).Then, every sect from them tried to prove that they were staunch adherents of the religion of Ibrahim (علیہ السلام) and were part of his Community. To remove their misgiving, it was said that Ibrahim (علیہ السلام) had the distinction of always abstaining from bowing before anyone other than Allah and he had a distaste for all kinds of Shirk which led people to associate partners in His pristine Divinity. This conduct was the greatest achievement of his life. In sharp contrast to him, here you are all soaked in Shirk. Everyone took someone as partners with Allah - the Jews did that with Sayyidna ` Uzayr ؓ the Christians with Sayyidna ` Isa (علیہ السلام) . and the disbelievers of Arabia were so liberal that they took thousands of rocks to be partners in the Divinity of Allah. In this state of affairs, no one had the right to claim that they were adhering to the ideal of the spiritual community of Sayyidna Ibrahim (علیہ السلام) - except Muslims. They shun Shirk and Kufr.In the third verse (163), it was said: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَ‌بِّ الْعَالَمِينَ ﴿162﴾ (Say, "My prayer, my offering, my life and my death are all for Allah, the Lord of all the worlds). The word:' نُسُكِ (nusuk) in this verse means sacrifice. Everything one does in Hajj is also called: Nusuk. So, the rites of Hajj are known as مَنں اسِک Manasik, the plural of Nusuk. Then, this word is also used for ` Ibadah or worship of Allah in the absolute sense.Therefore, Nasik is used in the sense of ` Abid (one who worships Allah). At this place, any of the meanings given above can be applied. Tafsirs to that effect have been reported from commentators among the Sahabah and Tabi` In. But, ` Ibadah or offering of acts of worship devoted to Allah, taken in the absolute sense, appears to be the more appropriate meaning at this place. In that case, the meaning of the verse would be: ` My prayer, my offerings in ` Ibadah, my life and my death are all for Allah, the Lord of all the worlds.'Out of the subsidiaries of deeds, the first to be mentioned here was Salah because that is the moving spirit of all good deeds and is, of course, the pillar of the religion. Mentioned briefly after that were all deeds and acts of worship. Then, rising to a wider level, everything done or faced in a lifetime was pointed to. The last to be mentioned was death. After having identified all these, it was admitted that they are only for Allah who is the Lord of all the worlds and who has no associate or partner in His Divinity. And this is the outcome of perfect faith and perfect sincerity. This leads one to think, care and keep in sight, in all states of life and in everything one does, that: ` my Rabb, and the Rabb of the whole wide world is One Rabb. I am His servant. I am in His sight - all the time. Let not my heart, my mind, my eyes, my ears, my tongue, and hands, and feet, nor my pen or step, move in any direction against His pleasure.' This is a simple meditation (Muraqabah) of the highest order, something which, if one trains himself to keep present in one's heart and mind, then, there is no doubt that he or she will become a human being in the real sense. Things like sin and disobedience and crimes will be scared to come anywhere even close to a person that strong.In Tafsir Ad-Durr Al-Manthur, under the commentary on this verse, it has been reported that the well-known Sahabi, Sayyidna Abu Musa Al-Ash` ari ؓ used to say: "I honestly wish that every Muslim would keep reciting this verse time and again, almost making it the constant formula of his or her life."In this verse, the statement - that the prayers and the rest of acts of worship are for Allah - very obviously means that these should be free from any Shirk or hypocrisy or any other worldly interest. As for life and death being for Allah, it could also mean : ` When my very life and death are in His control, then, what I do in my physical and spiritual life (a` mal and 'ibadat), has to be for Him alone.' And it could also mean: ` Whatever deeds are tied with life are for Allah alone - such as, Salah, Sawm, rights and duties involved in dealings with people etc. Then, deeds which relate to death - such as, a will (wasiyyah) and the concept of an ideal life one longs for - then, they too are for Allah, the Lord of all the worlds, and subordinate to what He has commanded.'After that it was said: وَبِذَٰلِكَ أُمِرْ‌تُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ (And this I have been commanded and I am the first one to submit). It means that ` in this Ummah, I am the first Muslim' - because the first Muslim (one who submits) in every Ummah is the Nabiyy (prophet) or Rasul (Messenger) himself to whom the Shari'ah (religious code of guidance) is revealed through Wahy (revelation).There could be a hint in the expression ` first Muslim,' towards the saying that the first to be created was the blessed Nur (light) of the Holy Prophet ﷺ ، after which the heavens and the earth and the rest of creation came into existence - as it appears in a Hadith with the words: اَوَّل مَا خَلَقَ اللہُ تعالیٰ نُورِی (Ruh a1-Ma` ani).

No equal has He, I am commanded (to declare), and that I am the first to submit."

“He has no partner; this is what I have been commanded, and I am the first Muslim.”

No associate has He. Even so I have been commanded, and I am the first of those that surrender.'

in whose divinity none has a share: for thus have I been bidden-and I shall [always] be foremost among those who surrender themselves unto Him."

No associate hath He. And to this I am bidden, and I am the first of the Muslims.

"He has no partner. And of this I have been commanded, and I am the first of the Muslims."

No associate has He. Thus I am commanded, and I am the first of those who submit.

He has no associate. Thus have I been bidden, and I am the foremost of those who submit themselves (to Allah).`

"He has no partner. And of this I have been commanded, and I am the first of the Muslims."

He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).

He has no partner, and I have been commanded [to follow] this [creed], and I am the first of those who submit [to Allah].’

He has no partner, with that I am commanded, and I am the first of the submitters (Muslims)'

No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."

Nothing is equal to Him. Thus are the commandments which I have received and he is the first Muslim (submitted to the will of God)."

No associate has He; and this am I commanded, and I am the first of those who submit.

L<u>a</u> shareeka lahu wabi<u>tha</u>lika omirtu waan<u>a</u> awwalu almuslimeen<b>a</b>

He has no partner. So am I commanded, and I am the first of those who submit."

No partner hath He: this am I commanded, and I am the first of those who bow to His will.

6

لَا شَرِيكَ لَهُۥ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ

He, may He be glorified, has no partner. There is no one else worthy of worship besides Him. Allah has instructed me to accept this pure monotheism and I am the first of those who acknowledge Him in this nation.

He, may He be glorified, has no partner. There is no one else worthy of worship besides Him. Allah has instructed me to accept this pure monotheism and I am the first of those who acknowledge Him in this nation.

Say: "Shall I search for another lord apart from God when He is the only Lord of all and everything?" Each soul earns (what it earns) for itself, and no man shall bear another's burden. You have to go back to your Lord in the end when He will tell you about the things you disputed.

Say, “Shall I seek a Lord other than Allah, whereas He is Lord of all things?” And whatever a soul earns is itself responsible for it; and no load bearing soul will bear anyone else’s load; then towards your Lord you have to return and He will inform you about the matters you differed.

Say: 'Shall I seek after a Lord other than God, who is the Lord of all things?' Every soul earns only to its own account, no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you of that whereon you were at variance.

Say: "Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?" And whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden. And, in time, unto your Sustainer you all must return: and then He will make you. [truly] understand all that on which you were wont to differ.

Say thou: shall seek a Lord other than Allah, while He is the Lord of everything? And no person earneth aught save against himself, and no bearer of burden shall bear anot her's burden. Thereafter Unto your Lord shall be your return, and He will declare unto you that wherein ye have been disputing.

Say: "Shall I seek a lord other than Allah, while He is the Lord of all things? No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing."

Say, “Am I to seek a Lord other than God, when He is the Lord of all things?” No soul gets except what it is due, and no soul bears the burdens of another. Then to your Lord is your return, then He will inform you regarding your disputes.

Say: 'Shall I seek someone other than Allah as Lord when He is the Lord of everything?' Everyone will bear the consequence of what he does, and no one shall bear the burden of another. Thereafter, your return will be to your Lord, whereupon He will let you know what you disagreed about.

Say: "Shall I seek a lord other than Allah, while He is the Lord of all things No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing."

Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed.

Say, ‘Shall I seek a Lord other than Allah, while He is the Lord of all things?’ No soul does evil except against itself, and no bearer shall bear another’s burden; then to your Lord will be your return, whereat He will inform you concerning that about which you used to differ.

Say: 'Should I seek a lord other than Allah, who is the Lord of all things? Every soul earns only to its account no soul shall bear another's burden. Then to your Lord you shall be returned, and He will inform you about that in which you differed'

Say, "Is it other than Allah I should desire as a lord while He is the Lord of all things? And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ."

(Muhammad), tell them, "Should I take a lord besides God when He is the Lord of all things?" All one's evil deeds are against one's own soul. No one will be considered responsible for another's sins. You will all be returned to your Lord who will tell you what is right and wrong in disputed matters among you.

Say: What! shall I seek a Lord other than Allah? And He is the Lord of all things; and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another; then to your Lord is your return, so He will inform you of that in which you differed.

Qul aghayra All<u>a</u>hi abghee rabban wahuwa rabbu kulli shayin wal<u>a</u> taksibu kullu nafsin ill<u>a</u> AAalayh<u>a</u> wal<u>a</u> taziru w<u>a</u>ziratun wizra okhr<u>a</u> thumma il<u>a</u> rabbikum marjiAAukum fayunabbiokum bim<u>a</u> kuntum feehi takhtalifoon<b>a</b>

Say, "Shall I seek a lord other than God, while He is the Lord of all things?" Everyone must bear the consequence of what he does, and no bearer of a burden can bear the burden of another. Then to your Lord you will return, and He will inform you of what you used to dispute about.

Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another. Your goal in the end is towards Allah: He will tell you the truth of the things wherein ye disputed."

6

قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

Say, O Messenger, to these idolaters: Shall I search for someone other than Allah as a Lord when He, may He be glorified, is the Lord of everything? He is the Lord of those things that you worship besides Him. No innocent person will bear the sin of another. Then your return will be to your Lord alone on the Day of Judgement, and He will inform you about religious matters that you used to differ about when you were in the world.

Say, O Messenger, to these idolaters: Shall I search for someone other than Allah as a Lord when He, may He be glorified, is the Lord of everything? He is the Lord of those things that you worship besides Him. No innocent person will bear the sin of another. Then your return will be to your Lord alone on the Day of Judgement, and He will inform you about religious matters that you used to differ about when you were in the world.

<p>One's Burden of Sin Cannot Be Borne By Another</p><p>The disbelievers of Makkah al-Mukarramah, with Walid ibn Mughirah among them, used to say to the Holy Prophet ﷺ and to the Muslims in general that they should return to their faith and they will bear the burden of all their sins. This has been answered in the fourth verse (164). It was said: قُلْ أَغَيْرَ‌ اللَّـهِ أَبْغِي رَ‌بًّا وَهُوَ رَ‌بُّ كُلِّ شَيْءٍ Here, the address is to the Holy Prophet ﷺ . He is being asked to tell them: ` Do you want me that I too, like yourself, seek and find some other Rabb, other than Allah, when He is the Lord of everything?. This is error and straying which you should not expect me to accept. As for your saying that you will bear the burden of our sins, this is absurd in itself. A sin committed by a person will be written in that person's record of deeds, and it will be he or she who will deserve its punishment. How can that sin be transferred to your account just by your saying so? And if the idea is that the sins will go in our account and in our Book of Deeds, but the punishment to be given against these will be borne by you, then, that idea is not valid either.' The next sentence in the verse rejects it. It was said: وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ that is, (on the day of Qiyamah) no bearer of burden (of sin) shall bear the burden of another).</p><p>As for the disbelievers, this verse does answer their absurd saying in its own way. But, it also tells Muslims at large about the rule that they too should not take the matters of Qiyamah on the analogy of their ways in the mortal world where one person commits a crime and succeeds in putting it on someone else - especially when the other per-son is willing to accept it. But, in the great Court of Allah, there is no room for it. There, the other person can never be caught for the sin committed by someone else. It is based on the authority of this verse that the Holy Prophet ﷺ said that the child born out of wedlock will not be affected by the sin of his or her parents. (This Hadith has been reported by Hakim from Sayyidah ` A'ishah ؓ عنہا based on sound authority).</p><p>When Sayyidna ` Abdullah ibn ` Umar ؓ ، saw someone crying at the Janazah of a deceased person, he said that the crying of the living causes punishment to the deceased. Ibn Abi Mulaykah says that, when he reported this saying to Sayyidah ` A'ishah ؓ she said: You are reporting the saying of a person who never lies, nor can there be any doubt in his integrity. But, there are occasions when one does not hear right. In this matter, the decisive verdict of the Qur'an is sufficient for you: وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ , that is, the sin of one person cannot be applied to another. So, how can the crying of a living person cause punishment to descend on a dead person just for no reason? (Ad-burr A1 Manthur)</p><p>At the conclusion of the verse, it was said that, finally they have to go to their Lord after all where they will find out the ultimate verdict on all their differences - which means that they would be better off keeping their verbal confrontation in check and devoting more to the end of things.</p>

One's Burden of Sin Cannot Be Borne By AnotherThe disbelievers of Makkah al-Mukarramah, with Walid ibn Mughirah among them, used to say to the Holy Prophet ﷺ and to the Muslims in general that they should return to their faith and they will bear the burden of all their sins. This has been answered in the fourth verse (164). It was said: قُلْ أَغَيْرَ‌ اللَّـهِ أَبْغِي رَ‌بًّا وَهُوَ رَ‌بُّ كُلِّ شَيْءٍ Here, the address is to the Holy Prophet ﷺ . He is being asked to tell them: ` Do you want me that I too, like yourself, seek and find some other Rabb, other than Allah, when He is the Lord of everything?. This is error and straying which you should not expect me to accept. As for your saying that you will bear the burden of our sins, this is absurd in itself. A sin committed by a person will be written in that person's record of deeds, and it will be he or she who will deserve its punishment. How can that sin be transferred to your account just by your saying so? And if the idea is that the sins will go in our account and in our Book of Deeds, but the punishment to be given against these will be borne by you, then, that idea is not valid either.' The next sentence in the verse rejects it. It was said: وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ that is, (on the day of Qiyamah) no bearer of burden (of sin) shall bear the burden of another).As for the disbelievers, this verse does answer their absurd saying in its own way. But, it also tells Muslims at large about the rule that they too should not take the matters of Qiyamah on the analogy of their ways in the mortal world where one person commits a crime and succeeds in putting it on someone else - especially when the other per-son is willing to accept it. But, in the great Court of Allah, there is no room for it. There, the other person can never be caught for the sin committed by someone else. It is based on the authority of this verse that the Holy Prophet ﷺ said that the child born out of wedlock will not be affected by the sin of his or her parents. (This Hadith has been reported by Hakim from Sayyidah ` A'ishah ؓ عنہا based on sound authority).When Sayyidna ` Abdullah ibn ` Umar ؓ ، saw someone crying at the Janazah of a deceased person, he said that the crying of the living causes punishment to the deceased. Ibn Abi Mulaykah says that, when he reported this saying to Sayyidah ` A'ishah ؓ she said: You are reporting the saying of a person who never lies, nor can there be any doubt in his integrity. But, there are occasions when one does not hear right. In this matter, the decisive verdict of the Qur'an is sufficient for you: وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ , that is, the sin of one person cannot be applied to another. So, how can the crying of a living person cause punishment to descend on a dead person just for no reason? (Ad-burr A1 Manthur)At the conclusion of the verse, it was said that, finally they have to go to their Lord after all where they will find out the ultimate verdict on all their differences - which means that they would be better off keeping their verbal confrontation in check and devoting more to the end of things.

<h2 class="title">The Command to Sincerely Trust in Allah</h2><p>Allah said, </p><div class="text_uthmani arabic">قُلْ</div><p>(Say), O Muhammad , to those idolators, about worshipping Allah alone and trusting in Him, </p><div class="text_uthmani arabic">أَغَيْرَ اللَّهِ أَبْغِى رَبًّا</div><p>(Shall I seek a lord other than Allah...) 6:164, </p><div class="text_uthmani arabic">وَهُوَ رَبُّ كُلِّ شَىْءٍ</div><p>(while He is the Lord of all things ) and Who protects and saves me and governs all my affairs But, I only trust in Him and go back to Him, because He is the Lord of everything, Owner of all things and His is the creation and the decision. This Ayah commands sincerely trusting Allah, while the Ayah before it commands sincerely worshipping Allah alone without partners. These two meanings are often mentioned together in the Qur'an. Allah directs His servants to proclaim, </p><div class="text_uthmani arabic">إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ </div><p>(You (alone) we worship, and You (alone) we ask for help (for each and every thing).) 1:5 Allah said, </p><div class="text_uthmani arabic">فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ</div><p>(So worship Him and put your trust in Him.) 11:123, and </p><div class="text_uthmani arabic">قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا</div><p>(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust".) 67:29, and, </p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>(Lord of the east and the west; none has the right to be worshipped but He. So take Him a guardian.) 73:9 There are similar Ayat on this subject. </p><h2 class="title">Every Person Carries His Own Burden</h2><p>Allah said, </p><div class="text_uthmani arabic">وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى</div><p>(No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another.) thus emphasizing Allah's reckoning, decision and justice that will occur on the Day of Resurrection. The souls will only be recompensed for their deeds, good for good and evil for evil. No person shall carry the burden of another person, a fact that indicates Allah's perfect justice. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى</div><p>(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.) 35:18, and, </p><div class="text_uthmani arabic">فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً</div><p>(Then he will have no fear of injustice, nor of any curtailment (of his reward).) 20:112 Scholars of Tafsir commented, "No person will be wronged by carrying the evil deeds of another person, nor will his own good deeds be curtailed or decreased." Allah also said; </p><div class="text_uthmani arabic">كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ </div><p>(Every person is a pledge for what he has earned. Except those on the Right.) 74:38-39, meaning, every person will be tied to his evil deeds. But, for those on the right -- the believers -- the blessing of their good works will benefit their offspring and relatives, as well. Allah said in Surat At-Tur, </p><div class="text_uthmani arabic">وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ</div><p>(And those who believe and whose offspring follow them in faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) 52:21, meaning, We shall elevate their offspring to their high grades in Paradise, even though the deeds of the offspring were less righteous, since they shared faith with them in its general form. Allah says, We did not decrease the grades of these righteous believers so that those (their offspring and relatives) who have lesser grades, can share the same grades as them. Rather Allah elevated the lesser believers to the grades of their parents by the blessing of their parents' good works, by His favor and bounty. Allah said next (in Surat At-Tur), </p><div class="text_uthmani arabic">كُلُّ امْرِىءٍ بِمَا كَسَبَ رَهَينٌ</div><p>(Every person is a pledge for that which he has earned.) 52:21, meaning, of evil. Allah's statement here, </p><div class="text_uthmani arabic">ثُمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ</div><p>(Then unto your Lord is your return, so He will tell you that wherein you have been differing.) means, work you (disbelievers), and we will also work. Surely, both you and us will be gathered to Allah and He will inform us of our deeds and your deeds and the decision on what we used to dispute about in the life of this world. Allah said in other Ayat, </p><div class="text_uthmani arabic">قُل لاَّ تُسْـَلُونَ عَمَّآ أَجْرَمْنَا وَلاَ نُسْـَلُ عَمَّا تَعْمَلُونَ - قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ </div><p>(Say: "You will not be asked about our sins, nor shall we be asked of what you do." Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.") 34:25-26. </p>

The Command to Sincerely Trust in AllahAllah said, قُلْ(Say), O Muhammad , to those idolators, about worshipping Allah alone and trusting in Him, أَغَيْرَ اللَّهِ أَبْغِى رَبًّا(Shall I seek a lord other than Allah...) 6:164, وَهُوَ رَبُّ كُلِّ شَىْءٍ(while He is the Lord of all things ) and Who protects and saves me and governs all my affairs But, I only trust in Him and go back to Him, because He is the Lord of everything, Owner of all things and His is the creation and the decision. This Ayah commands sincerely trusting Allah, while the Ayah before it commands sincerely worshipping Allah alone without partners. These two meanings are often mentioned together in the Qur'an. Allah directs His servants to proclaim, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (alone) we worship, and You (alone) we ask for help (for each and every thing).) 1:5 Allah said, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ(So worship Him and put your trust in Him.) 11:123, and قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust".) 67:29, and, رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً (Lord of the east and the west; none has the right to be worshipped but He. So take Him a guardian.) 73:9 There are similar Ayat on this subject. Every Person Carries His Own BurdenAllah said, وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى(No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another.) thus emphasizing Allah's reckoning, decision and justice that will occur on the Day of Resurrection. The souls will only be recompensed for their deeds, good for good and evil for evil. No person shall carry the burden of another person, a fact that indicates Allah's perfect justice. Allah said in other Ayat, وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.) 35:18, and, فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً(Then he will have no fear of injustice, nor of any curtailment (of his reward).) 20:112 Scholars of Tafsir commented, "No person will be wronged by carrying the evil deeds of another person, nor will his own good deeds be curtailed or decreased." Allah also said; كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ (Every person is a pledge for what he has earned. Except those on the Right.) 74:38-39, meaning, every person will be tied to his evil deeds. But, for those on the right -- the believers -- the blessing of their good works will benefit their offspring and relatives, as well. Allah said in Surat At-Tur, وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ(And those who believe and whose offspring follow them in faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) 52:21, meaning, We shall elevate their offspring to their high grades in Paradise, even though the deeds of the offspring were less righteous, since they shared faith with them in its general form. Allah says, We did not decrease the grades of these righteous believers so that those (their offspring and relatives) who have lesser grades, can share the same grades as them. Rather Allah elevated the lesser believers to the grades of their parents by the blessing of their parents' good works, by His favor and bounty. Allah said next (in Surat At-Tur), كُلُّ امْرِىءٍ بِمَا كَسَبَ رَهَينٌ(Every person is a pledge for that which he has earned.) 52:21, meaning, of evil. Allah's statement here, ثُمَّ إِلَى رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ(Then unto your Lord is your return, so He will tell you that wherein you have been differing.) means, work you (disbelievers), and we will also work. Surely, both you and us will be gathered to Allah and He will inform us of our deeds and your deeds and the decision on what we used to dispute about in the life of this world. Allah said in other Ayat, قُل لاَّ تُسْـَلُونَ عَمَّآ أَجْرَمْنَا وَلاَ نُسْـَلُ عَمَّا تَعْمَلُونَ - قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ (Say: "You will not be asked about our sins, nor shall we be asked of what you do." Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.") 34:25-26.

It is He who made you trustees on the earth, and exalted some in rank over others in order to try you by what He has given you. Indeed your Lord's retribution is swift, yet He is forgiving and kind.

And it is He who made you caliphs (viceroys) in the earth and ranked some of you high above others, in order that He may test you with what He has bestowed upon you; indeed it does not take time for your Lord to mete out punishment; and indeed, surely, He is Oft Forgiving, Most Merciful.

It is He who has appointed you viceroys in the earth, and has raised some of you in rank above others, that He may try you in what He has given you. Surely thy Lord is swift in retribution; and surely He is All-forgiving, All-compassionate.

For, He it is who has made you inherit the earth, and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you. Verily, thy Sustainer is swift in retribution: yet, behold, He is indeed much-forgiving, a dispenser of grace.

And He it is Who hath made you successors in the earth, and hath raised some of you over others in degrees, that he might prove you by that which He hath vouchsafed unto you. Verily thy Lord is swift in chastising, and verily He is Forgiving, Merciful.

And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others that He may try you in that which He has bestowed on you. Surely your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.

It is He who made you successors on the earth, and raised some of you in ranks over others, in order to test you through what He has given you. Your Lord is Quick in retribution, and He is Forgiving and Merciful.

For He it is Who has appointed you vicegerent over the earth, and has exalted some of you over others in rank that He may try you in what He has bestowed is upon you. Indeed your Lord is swift in retribution, and He is certainly AllForgiving, All-Compassionate.

And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others that He may try you in that which He has bestowed on you. Surely, your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.

He it is Who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and Lo! He verily is Forgiving, Merciful.

It is He who has made you successors on the earth, and raised some of you in rank above others so that He may test you in respect to what He has given you. Indeed your Lord is swift in retribution, and indeed, He is all-forgiving, all-merciful.

It is He who has made you caliphs in the earth and raised some of you in rank above others, so that He might try you in what He has given you. Swift is your Lord in retribution; yet He is Forgiving, Merciful.

And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

On earth, We have made each of your generations the successors of their predecessors; We have made some of you do good deeds of a higher degree than others. He will test you in this way through what He has revealed to you. Your Lord's retribution is swift and He is certainly All-forgiving and All-merciful.

And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.

Wahuwa alla<u>th</u>ee jaAAalakum khal<u>a</u>ifa alar<u>d</u>i warafaAAa baAA<u>d</u>akum fawqa baAA<u>d</u>in daraj<u>a</u>tin liyabluwakum fee m<u>a</u> <u>a</u>t<u>a</u>kum inna rabbaka sareeAAu alAAiq<u>a</u>bi wainnahu laghafoorun ra<u>h</u>eem<b>un</b>

It is He who has made you successors [of others] on the earth and has exalted some of you over the others in degrees of rank, so that He may test you by that which He has given you. Your Lord is swift in punishment; yet surely He is forgiving, and merciful.

It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.

6

وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ

Allah is the One Who made you successors of those whom came before you on earth, so that you inhabit it after them. He has raised some of you in rank over others – in terms of physical form, livelihood and other aspects – in order to test you through what He has given you. Your Lord, O Messenger, is quick in delivering justice, since anything that is approaching is close. And He is also Forgiving and Compassionate towards those of His servants who repent to Him.

Allah is the One Who made you successors of those whom came before you on earth, so that you inhabit it after them. He has raised some of you in rank over others – in terms of physical form, livelihood and other aspects – in order to test you through what He has given you. Your Lord, O Messenger, is quick in delivering justice, since anything that is approaching is close. And He is also Forgiving and Compassionate towards those of His servants who repent to Him.

<p>In the fifth (164) verse, Surah Al-An` am reaches its end at a comprehensive note of advice. It brings the past history of peoples and their times into focus and invites attention to a projection towards the future by saying: وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْ‌ضِ وَرَ‌فَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَ‌جَاتٍ (And it is He who made you vice-regents of the earth and raised some of you in ranks over some others). Here, the word: خَلَائِفَ (khala'if) is the plural form of khalifah which means vice-regent or deputy. The sense of the verse is:</p><p>It is Allah Ta` ala who has let you inhabit places occupied by peoples before you. There is no home, no land which you call your private property today, and believe to be so, which was not, only yesterday, under the ownership of other human beings like you. Allah Ta` ala has, by re-moving them, made you sit in their place. Then, worth keeping in mind all the time is the fact of life that everyone among you too is not alike. One is poor, the other is rich. One is low, the other is high. And equally obvious is the fact that, had being rich or being low been within one's control, who would have chosen to remain poor and low? This distance among steps and this difference in ranks is knocking at your doors to tell you that this power, control and choice is in the hands of some other Being who can make anyone poor, if He so wills; make anyone rich, if He so wills; give honour to whom He wills and let whoever He wills be low.</p><p>Towards the end of the verse, it was said: لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ (so that He may test you in what He has given you). It means: By making you take the place of others, and by making you owners of their wealth and property, and then, by keeping you at different steps in terms of honour and wealth, the very aim is to make you open your eyes to this framework of trial which seeks to determine your reaction to this phenomena that blessings which once belonged to past peoples have now been entrusted in your hands. To be seen is what it would be that of gratitude and obedience, or that of ingratitude and disobedience?</p><p>At the conclusion of the fifth and the last (165) verse, the end of both these stances was made clear by saying: إِنَّ رَ‌بَّكَ سَرِ‌يعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ‌ رَّ‌حِيمٌ (Surely, your Lord is swift in punishing - and surely He is Most-Forgiving, Very-Merciful). In other words, it means: Your Lord is going to send His punishment on the disobedient soon - and for the obedient, He is Forgiving and Merciful.</p><p>Surah Al-An'-am began with Hamd (the praise of Allah) and concluded on Maghfirah (the seeking of forgiveness from Allah). May Allah Ta` ala bless all of us with the Taufiq (ability bestowed by Allah) of Hamd, and honour us with Maghfirah from Him.</p><p>It appears in Hadith that the Holy Prophet ﷺ said: Surah Al-An` am, the whole of it, was revealed at one time. Such was the majesty of its revelation that seventy thousand angels followed behind it reciting Tasbih (glorifying Allah). Therefore, Sayyidna Faruq al-A` zam ؓ said: Surah Al-An'-am is one of the highly merited Surahs of the Holy Qur'an.</p><p>In some narrations, it has been reported from Sayyidna ` Ali ؓ that Allah Ta` ala would become the healer of the sick person over whom this Surah is recited.</p><p>وَآخِرُ دَعوَانَا اَنِ الحمدُ للہِ رَبِّ العٰلَمِینَ</p>

In the fifth (164) verse, Surah Al-An` am reaches its end at a comprehensive note of advice. It brings the past history of peoples and their times into focus and invites attention to a projection towards the future by saying: وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْ‌ضِ وَرَ‌فَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَ‌جَاتٍ (And it is He who made you vice-regents of the earth and raised some of you in ranks over some others). Here, the word: خَلَائِفَ (khala'if) is the plural form of khalifah which means vice-regent or deputy. The sense of the verse is:It is Allah Ta` ala who has let you inhabit places occupied by peoples before you. There is no home, no land which you call your private property today, and believe to be so, which was not, only yesterday, under the ownership of other human beings like you. Allah Ta` ala has, by re-moving them, made you sit in their place. Then, worth keeping in mind all the time is the fact of life that everyone among you too is not alike. One is poor, the other is rich. One is low, the other is high. And equally obvious is the fact that, had being rich or being low been within one's control, who would have chosen to remain poor and low? This distance among steps and this difference in ranks is knocking at your doors to tell you that this power, control and choice is in the hands of some other Being who can make anyone poor, if He so wills; make anyone rich, if He so wills; give honour to whom He wills and let whoever He wills be low.Towards the end of the verse, it was said: لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ (so that He may test you in what He has given you). It means: By making you take the place of others, and by making you owners of their wealth and property, and then, by keeping you at different steps in terms of honour and wealth, the very aim is to make you open your eyes to this framework of trial which seeks to determine your reaction to this phenomena that blessings which once belonged to past peoples have now been entrusted in your hands. To be seen is what it would be that of gratitude and obedience, or that of ingratitude and disobedience?At the conclusion of the fifth and the last (165) verse, the end of both these stances was made clear by saying: إِنَّ رَ‌بَّكَ سَرِ‌يعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ‌ رَّ‌حِيمٌ (Surely, your Lord is swift in punishing - and surely He is Most-Forgiving, Very-Merciful). In other words, it means: Your Lord is going to send His punishment on the disobedient soon - and for the obedient, He is Forgiving and Merciful.Surah Al-An'-am began with Hamd (the praise of Allah) and concluded on Maghfirah (the seeking of forgiveness from Allah). May Allah Ta` ala bless all of us with the Taufiq (ability bestowed by Allah) of Hamd, and honour us with Maghfirah from Him.It appears in Hadith that the Holy Prophet ﷺ said: Surah Al-An` am, the whole of it, was revealed at one time. Such was the majesty of its revelation that seventy thousand angels followed behind it reciting Tasbih (glorifying Allah). Therefore, Sayyidna Faruq al-A` zam ؓ said: Surah Al-An'-am is one of the highly merited Surahs of the Holy Qur'an.In some narrations, it has been reported from Sayyidna ` Ali ؓ that Allah Ta` ala would become the healer of the sick person over whom this Surah is recited.وَآخِرُ دَعوَانَا اَنِ الحمدُ للہِ رَبِّ العٰلَمِینَ

<h2 class="title">Allah Made Mankind Dwellers on the earth, Generation After Generation, of Various Grades, in order to Test Them</h2><p>Allah said, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ</div><p>(And it is He Who has made you generations coming after generations, replacing each other on the earth.) meaning, He made you dwell on the earth generation after generation, century after century and offspring after forefathers, according to Ibn Zayd and others. Allah also said, </p><div class="text_uthmani arabic">وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ </div><p>(And if it were Our will, We would have made angels to replace you on the earth) 43:60, and, </p><div class="text_uthmani arabic">وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ</div><p>(And makes you inheritors of the Earth, generations after generations.) 27:62, and </p><div class="text_uthmani arabic">إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً</div><p>(Verily, I am going to place (mankind) generations after generations on earth.) 2:30, and, </p><div class="text_uthmani arabic">عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ</div><p>(It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act.) 7:129 Allah's statement, </p><div class="text_uthmani arabic">وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ</div><p>(And He has raised you in ranks, some above others,) means, He has made you different from each other with regards to provision, conduct, qualities, evilness, shapes, color of skin, and so forth, and He has the perfect wisdom in all this. Allah said in other Ayat, </p><div class="text_uthmani arabic">نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً</div><p>(It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work.) 43:32, and, </p><div class="text_uthmani arabic">انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً </div><p>(See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.) 17:21 Allah's statement, </p><div class="text_uthmani arabic">لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم</div><p>(that He may try you in that which He has bestowed on you.) means, so that He tests you in what He has granted you, for Allah tries the rich concerning his wealth and will ask him about how he appreciated it. He also tries the poor concerning his poverty and will ask him about his patience with it. Muslim recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاء»</div><p>(Verily, this life is beautiful and green, and Allah made you dwell in it generation after generation so that He sees what you will do. Therefore, beware of this life and beware of women, for the first trial that the Children of Israel suffered from was with women.) Allah's statement, </p><div class="text_uthmani arabic">إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ</div><p>(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) this is both discouragement and encouragement, by reminding the believers that Allah is swift in reckoning and punishment with those who disobey Him and defy His Messengers, </p><div class="text_uthmani arabic">وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ</div><p>(And certainly He is Oft-Forgiving, Most Merciful.) for those who take Him as protector and follow His Messengers in the news and commandments they conveyed. Allah often mentions these two attributes together in the Qur'an. Allah said, </p><div class="text_uthmani arabic">وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ</div><p>(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment) 13:6, and, </p><div class="text_uthmani arabic">نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ </div><p>(Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50 There are similar Ayat that contain encouragement and discouragement. Sometimes Allah calls His servants to Him with encouragement, describing Paradise and making them eager for what He has with Him. Sometimes, He calls His servants with discouragement, mentioning the Fire and its torment and punishment, as well as, the Day of Resurrection and its horrors. Sometimes Allah mentions both so that each person is affected by it according to his or her qualities. We ask Allah that He makes us among those who obey what He has commanded, avoid what He has prohibited, and believe in Him as He has informed. Certainly, He is Near, hears and answers the supplication, and He is the Most Kind, Generous and Bestowing. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَااِعنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ أَحَدٌ مِنَ الْجَنَّةِ، خَلَقَ اللهُ مِائَةَ رَحْمَةٍ فَوَضَعَ وَاحِدَةً بَيْنَ خَلْقِهِ يَتَرَاحَمُونَ بِهَا وَعِنْدَ اللهِ تِسْعَةٌ وَتِسْعُون»</div><p>(If the believer knew Allah's punishment, no one will hope in entering His Paradise. And if the disbeliever knew Allah's mercy, no one will feel hopeless of acquiring Paradise. Allah created a hundred kinds of mercy. He sent down one of them to His creation, and they are merciful to each other on that account. With Allah, there remains ninety-nine kinds of mercy.) Muslim and At-Tirmidhi also recorded this Hadith, At-Tirmidhi said "Hasan". Abu Hurayrah narrated that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَمَّا خَلَقَ اللهُ الْخَلْقَ كَتَبَ فِي كِتَابٍ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي»</div><p>(When Allah created the creation, He wrote in a Book, and this Book is with Him above the Throne: `My mercy overcomes My anger.') This is the end of the Tafsir of Surat Al-An`am, all the thanks and appreciation for Allah.</p>

Allah Made Mankind Dwellers on the earth, Generation After Generation, of Various Grades, in order to Test ThemAllah said, وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ(And it is He Who has made you generations coming after generations, replacing each other on the earth.) meaning, He made you dwell on the earth generation after generation, century after century and offspring after forefathers, according to Ibn Zayd and others. Allah also said, وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ (And if it were Our will, We would have made angels to replace you on the earth) 43:60, and, وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ(And makes you inheritors of the Earth, generations after generations.) 27:62, and إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً(Verily, I am going to place (mankind) generations after generations on earth.) 2:30, and, عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ(It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act.) 7:129 Allah's statement, وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ(And He has raised you in ranks, some above others,) means, He has made you different from each other with regards to provision, conduct, qualities, evilness, shapes, color of skin, and so forth, and He has the perfect wisdom in all this. Allah said in other Ayat, نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً(It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work.) 43:32, and, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً (See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.) 17:21 Allah's statement, لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم(that He may try you in that which He has bestowed on you.) means, so that He tests you in what He has granted you, for Allah tries the rich concerning his wealth and will ask him about how he appreciated it. He also tries the poor concerning his poverty and will ask him about his patience with it. Muslim recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said, «إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاء»(Verily, this life is beautiful and green, and Allah made you dwell in it generation after generation so that He sees what you will do. Therefore, beware of this life and beware of women, for the first trial that the Children of Israel suffered from was with women.) Allah's statement, إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) this is both discouragement and encouragement, by reminding the believers that Allah is swift in reckoning and punishment with those who disobey Him and defy His Messengers, وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ(And certainly He is Oft-Forgiving, Most Merciful.) for those who take Him as protector and follow His Messengers in the news and commandments they conveyed. Allah often mentions these two attributes together in the Qur'an. Allah said, وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment) 13:6, and, نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ (Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) 15:49-50 There are similar Ayat that contain encouragement and discouragement. Sometimes Allah calls His servants to Him with encouragement, describing Paradise and making them eager for what He has with Him. Sometimes, He calls His servants with discouragement, mentioning the Fire and its torment and punishment, as well as, the Day of Resurrection and its horrors. Sometimes Allah mentions both so that each person is affected by it according to his or her qualities. We ask Allah that He makes us among those who obey what He has commanded, avoid what He has prohibited, and believe in Him as He has informed. Certainly, He is Near, hears and answers the supplication, and He is the Most Kind, Generous and Bestowing. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said, «لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَااِعنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ أَحَدٌ مِنَ الْجَنَّةِ، خَلَقَ اللهُ مِائَةَ رَحْمَةٍ فَوَضَعَ وَاحِدَةً بَيْنَ خَلْقِهِ يَتَرَاحَمُونَ بِهَا وَعِنْدَ اللهِ تِسْعَةٌ وَتِسْعُون»(If the believer knew Allah's punishment, no one will hope in entering His Paradise. And if the disbeliever knew Allah's mercy, no one will feel hopeless of acquiring Paradise. Allah created a hundred kinds of mercy. He sent down one of them to His creation, and they are merciful to each other on that account. With Allah, there remains ninety-nine kinds of mercy.) Muslim and At-Tirmidhi also recorded this Hadith, At-Tirmidhi said "Hasan". Abu Hurayrah narrated that the Messenger of Allah said, «لَمَّا خَلَقَ اللهُ الْخَلْقَ كَتَبَ فِي كِتَابٍ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي»(When Allah created the creation, He wrote in a Book, and this Book is with Him above the Throne: `My mercy overcomes My anger.') This is the end of the Tafsir of Surat Al-An`am, all the thanks and appreciation for Allah.

Alif Lam Mim Sad.

Alif-Laam-Meem-Saad. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Alif Lam Mim Sad

Alif. Lam. Mim.

Alif-Lam-Mim-Suad,

Alif-Lam-Mim-Sad. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings].

Alif, Lam, Meem, Saad.

Alif-Lam-Mim-Sad.

Alif-Lam-Mim-Sad.

Alif. Lam. Mim. Sad.

Alif, Lam, Mim, Suad.

AlifLaamMeemSaad.

Alif, Lam, Meem, Sad.

Alif. Lam. Mim. Sad.

Alif Lam Mim Suad.

Alifl<u>a</u>mmeem<u>sa</u>d

Alif Lam Mim Sad.

Alif, Lam, Mim, Sad.

7

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓصٓ

This surah begins with the disconnected letters, the explanation for which has already preceded in Surah Baqarah.

This surah begins with the disconnected letters, the explanation for which has already preceded in Surah Baqarah.

<p>Commentary</p><p>An overview of the Surah shows that most of the subjects it deals with are related to Ma` ad (Return to the Hereafter) and Risalah (Prophethood). The former appear from the beginning of the Surah upto approximately the end of the sixth section. Then, from the eighth to the twenty first sections, there is a detailed description of past prophets, events about their communities, their reward and punishment and the punishment which overtook them.</p>

CommentaryAn overview of the Surah shows that most of the subjects it deals with are related to Ma` ad (Return to the Hereafter) and Risalah (Prophethood). The former appear from the beginning of the Surah upto approximately the end of the sixth section. Then, from the eighth to the twenty first sections, there is a detailed description of past prophets, events about their communities, their reward and punishment and the punishment which overtook them.

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful. </p><div class="text_uthmani arabic">كِتَـبٌ أُنزِلَ إِلَيْكَ</div><p>((This is the) Book (the Qur'an) sent down unto you (O Muhammad)), from your Lord, </p><div class="text_uthmani arabic">فَلاَ يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ</div><p>(so let not your breast be narrow therefrom,) meaning, having doubt about it according to Mujahid, Qatadah and As-Suddi. It was also said that the meaning here is: `do not hesitate to convey the Qur'an and warn with it,' </p><div class="text_uthmani arabic">فَاصْبِرْ كَمَا صَبَرَ أُوْلُواْ الْعَزْمِ مِنَ الرُّسُلِ</div><p>(Therefore be patient as did the Messengers of strong will) 46:35. Allah said here, </p><div class="text_uthmani arabic">لِتُنذِرَ بِهِ</div><p>(that you warn thereby) meaning, `We sent down the Qur'an so that you may warn the disbelievers with it,' </p><div class="text_uthmani arabic">وَذِكْرَى لِلْمُؤْمِنِينَ</div><p>(and a reminder unto the believers). Allah then said to the world, </p><div class="text_uthmani arabic">اتَّبِعُواْ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ</div><p>(Follow what has been sent down unto you from your Lord) meaning, follow and imitate the unlettered Prophet , who brought you a Book that was revealed for you, from the Lord and master of everything. </p><div class="text_uthmani arabic">وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَآءَ</div><p>(and follow not any Awliya', besides Him (Allah)) meaning, do not disregard what the Messenger brought you and follow something else, for in this case, you will be deviating from Allah's judgment to the decision of someone else. Allah's statement, </p><div class="text_uthmani arabic">قَلِيلاً مَّا تَذَكَّرُونَ</div><p>(Little do you remember!) is similar to, </p><div class="text_uthmani arabic">وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ </div><p>(And most of mankind will not believe even if you desire it eagerly)12:103, and; </p><div class="text_uthmani arabic">وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ</div><p>(And if you obey most of those on the earth, they will mislead you far away from Allah's path)6:116, and, </p><div class="text_uthmani arabic">وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ </div><p>(And most of them believe not in Allah except that they attribute partners unto Him)12:106. </p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. كِتَـبٌ أُنزِلَ إِلَيْكَ((This is the) Book (the Qur'an) sent down unto you (O Muhammad)), from your Lord, فَلاَ يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ(so let not your breast be narrow therefrom,) meaning, having doubt about it according to Mujahid, Qatadah and As-Suddi. It was also said that the meaning here is: `do not hesitate to convey the Qur'an and warn with it,' فَاصْبِرْ كَمَا صَبَرَ أُوْلُواْ الْعَزْمِ مِنَ الرُّسُلِ(Therefore be patient as did the Messengers of strong will) 46:35. Allah said here, لِتُنذِرَ بِهِ(that you warn thereby) meaning, `We sent down the Qur'an so that you may warn the disbelievers with it,' وَذِكْرَى لِلْمُؤْمِنِينَ(and a reminder unto the believers). Allah then said to the world, اتَّبِعُواْ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ(Follow what has been sent down unto you from your Lord) meaning, follow and imitate the unlettered Prophet , who brought you a Book that was revealed for you, from the Lord and master of everything. وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَآءَ(and follow not any Awliya', besides Him (Allah)) meaning, do not disregard what the Messenger brought you and follow something else, for in this case, you will be deviating from Allah's judgment to the decision of someone else. Allah's statement, قَلِيلاً مَّا تَذَكَّرُونَ(Little do you remember!) is similar to, وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you desire it eagerly)12:103, and; وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ(And if you obey most of those on the earth, they will mislead you far away from Allah's path)6:116, and, وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ (And most of them believe not in Allah except that they attribute partners unto Him)12:106.

This Book has been sent down to you; so do not hesitate to warn (the unbelievers) through it, and remind the faithful.

O dear Prophet (Mohammed – peace and blessings be upon him), a Book has been sent down upon you, therefore may not your heart be disinclined towards it, so that you may give warning with it, and as an advice for the Muslims.

A Book sent down to thee -- so let there be no impediment in thy breast because of it -- to warn thereby, and as a reminder to believers:

A DIVINE WRIT has been bestowed from on high upon thee -and let there be no doubt about this in thy heart-in order that thou mayest warn [the erring] thereby, and [thus] admonish the believers:

This is a Book sent down toward thee: so let there be no straitness in thy breast therefor: that thou mayest warn thereby! and this is an admonition unto the believers.

(This is the) Book (the Quran) sent down unto you (O Muhammad SAW), so let not your breast be narrow therefrom, that you warn thereby, and a reminder unto the believers.

A Scripture was revealed to you, so let there be no anxiety in your heart because of it. You are to warn with it—and a reminder for the believers.

This is a Book revealed to you. Let there be no impediment in your heart about it. (It has been revealed to you) that you may thereby warn [the unbelievers], that it may be a reminder to the believers.

(This is the) Book (the Qur'an) sent down unto you, so let not your breast be narrow therefrom, that you warn thereby; and a reminder unto the believers.

(It is) a Scripture that is revealed unto thee (Muhammad) - so let there be no heaviness in thy heart therefrom - that thou mayst warn thereby, and (it is) a Reminder unto believers.

[This is] a Book that has been sent down to you—so let there be no disquiet in your heart on its account that you may warn thereby—and as an admonition for the faithful.

The Book has been sent down to you; so let your chest have no constriction because of it, in order to warn thereby and as a reminder to the believers.

[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.

A book has been revealed to you, (Muhammad). You should not hesitate to convey its warning and its good advice to the believers.

A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers.

Kit<u>a</u>bun onzila ilayka fal<u>a</u> yakun fee <u>s</u>adrika <u>h</u>arajun minhu litun<u>th</u>ira bihi wa<u>th</u>ikr<u>a</u> lilmumineen<b>a</b>

This Book has been sent down to you, let there be no heaviness in your heart about it, so that you may warn by means of it and it is a reminder to the believers.

A Book revealed unto thee,- So let thy heart be oppressed no more by any difficulty on that account,- that with it thou mightest warn (the erring) and teach the Believers).

7

كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

The noble Qur’ān is a scripture revealed by Allah to you, O Prophet, so do not let there be any distress or doubt in your heart about it. He revealed it to you to warn people by it and to be a proof, and to remind those who have faith through it, because it is they who benefit from being reminded.

The noble Qur’ān is a scripture revealed by Allah to you, O Prophet, so do not let there be any distress or doubt in your heart about it. He revealed it to you to warn people by it and to be a proof, and to remind those who have faith through it, because it is they who benefit from being reminded.

<p>In the statement فَلَا يَكُن فِي صَدْرِ‌كَ حَرَ‌جٌ appearing in the first verse, the address is to the Holy Prophet . ؓ and he has been told: This Qur'an is the Book of Allah sent down to you. This should not cause any constraint on your heart. The word: حَرَج (haraj) translated here as ` constraint' means that ` you should have no anguish or apprehension in conveying the Qur'an and its injunctions lest people belie it and hurt you.' (As reported from Abu Al-` Aliyah - Mazhari)</p><p>The hint given here is that Allah who has sent down this Book on you has also made arrangements that you shall remain protected and that takes care of any anguish on your part. Some commentators have said that ` haraj' or ` constraint on the heart' refers to the constraint experienced by the Holy Prophet ؓ who, because of his affectionate concern for people, felt pain when they would not believe despite having heard the Qur'an and its injunctions. To offset this constraint, the Holy Prophet ﷺ has been told that the duty with which he has been obligated is simply to make the call and convey the message. Once this is done, it is not his responsibility to see who becomes a Muslim and who does not. Therefore, there was no reason for him to be anxious.</p>

In the statement فَلَا يَكُن فِي صَدْرِ‌كَ حَرَ‌جٌ appearing in the first verse, the address is to the Holy Prophet . ؓ and he has been told: This Qur'an is the Book of Allah sent down to you. This should not cause any constraint on your heart. The word: حَرَج (haraj) translated here as ` constraint' means that ` you should have no anguish or apprehension in conveying the Qur'an and its injunctions lest people belie it and hurt you.' (As reported from Abu Al-` Aliyah - Mazhari)The hint given here is that Allah who has sent down this Book on you has also made arrangements that you shall remain protected and that takes care of any anguish on your part. Some commentators have said that ` haraj' or ` constraint on the heart' refers to the constraint experienced by the Holy Prophet ؓ who, because of his affectionate concern for people, felt pain when they would not believe despite having heard the Qur'an and its injunctions. To offset this constraint, the Holy Prophet ﷺ has been told that the duty with which he has been obligated is simply to make the call and convey the message. Once this is done, it is not his responsibility to see who becomes a Muslim and who does not. Therefore, there was no reason for him to be anxious.

Follow what has been revealed to you by your Lord, and do not follow any other lord apart from Him. Yet little do you care to remember.

O mankind, follow what has been sent down to you from your Lord, and do not follow other administrators, abandoning this (the Holy Qur’an); very little do you understand.

Follow what has been sent down to you from your Lord, and follow no friends other than He; little do you remember.

"Follow what has been sent down unto you by your Sustainer, and follow no masters other than Him. How seldom do you keep this in mind!

Follow that which is sent down toward you from your Lord, and follow not any patrons beside Him; yet little ye are admonished.

[Say (O Muhammad SAW) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Quran and Prophet Muhammad's Sunnah), and follow not any Auliya' (protectors and helpers, etc. who order you to associate partners in worship with Allah), besides Him (Allah). Little do you remember!

Follow what is revealed to you from your Lord, and do not follow other masters beside Him. Little you recollect.

[O men!] Follow what has been revealed to you from your Lord and follow no masters other than Him. Little are you admonished.

Follow what has been sent down unto you from your Lord, and follow not any Awliya' (protectors), besides Him (Allah). Little do you remember!

(Saying): Follow that which is sent down unto you from your Lord, and follow no protecting friends beside Him. Little do ye recollect!

Follow what has been sent down to you from your Lord, and do not follow any masters besides Him. Little is the admonition that you take!

Follow that which is sent down to you from your Lord and do not follow guardians other than Him; little do you remember.

Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.

(People), follow whatever is revealed to you from your Lord and do not follow other guardians besides Him. However, you pay very little attention (to Our words)

Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind.

IttabiAAoo m<u>a</u> onzila ilaykum min rabbikum wal<u>a</u> tattabiAAoo min doonihi awliy<u>a</u>a qaleelan m<u>a</u> ta<u>th</u>akkaroon<b>a</b>

Follow what has been sent down to you by your Lord and do not follow any protector other than Him. How seldom you take heed.

Follow (O men!) the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.

7

ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ قَلِيلًا مَّا تَذَكَّرُونَ

Follow, O people, the Scripture which your Lord revealed to you, and the traditions of your Prophet. Do not follow the desires of those you imagine to be friends and protectors amongst the devils or evil scholars, turning to them and leaving what was revealed to you because of your desires. How little you remember! If you had remembered, you would not have preferred falsehood over the truth, and you would have followed what your Messenger came with, acting in obedience to it and leaving anything besides it.

Follow, O people, the Scripture which your Lord revealed to you, and the traditions of your Prophet. Do not follow the desires of those you imagine to be friends and protectors amongst the devils or evil scholars, turning to them and leaving what was revealed to you because of your desires. How little you remember! If you had remembered, you would not have preferred falsehood over the truth, and you would have followed what your Messenger came with, acting in obedience to it and leaving anything besides it.

Many a habitation have We laid low before: Our retribution came upon them in the night or in the midst of siesta at noon.

And many a township did We destroy – so Our punishment came to them at night or while they were sleeping at noon.

How many a city We have destroyed! Our might came upon it at night, or while they took their ease in the noontide,

And how many a [rebellious] community have We destroyed, with Our punishment coming upon it by night, or while they were resting at noontide!

And how many a township We have destroyed, upon them Our violence came at night or while they were taking their midday rest.

And a great number of towns (their population) We destroyed (for their crimes). Our torment came upon them (suddenly) by night or while they were sleeping for their afternoon rest.

How many a town have We destroyed? Our might came upon them by night, or while they were napping.

How many a township We have destroyed! Our scourge fell upon them at night, or when they were taking midday rest.

And a great number of towns We destroyed. Our torment came upon them by night or while they were taking their midday nap.

How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.

How many a town We have destroyed! Our punishment came to it at night, or while they were taking a midday nap.

How many a village have We laid in ruin! In the night Our Might fell upon it, or at midday when they were drowsy.

And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon.

How many cities have We destroyed! Our wrath struck their people at night or during their midday siesta.

And how many a town that We destroyed, so Our punishment came to it by night or while they slept at midday.

Wakam min qaryatin ahlakn<u>a</u>h<u>a</u> faj<u>a</u>ah<u>a</u> basun<u>a</u> bay<u>a</u>tan aw hum q<u>a</u>iloon<b>a</b>

How many towns We have destroyed. Our scourge fell upon them by night or at midday when they were resting:

How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.

7

وَكَم مِّن قَرْيَةٍ أَهْلَكْنَٰهَا فَجَآءَهَا بَأْسُنَا بَيَٰتًا أَوْ هُمْ قَآئِلُونَ

How many cities Allah has destroyed through His punishment because they persisted in their disbelief and error! Allah sent His punishment down on them in their obliviousness at night or during the day: they could not do anything to avoid the punishment, and their false gods could do nothing to protect them from it.

How many cities Allah has destroyed through His punishment because they persisted in their disbelief and error! Allah sent His punishment down on them in their obliviousness at night or during the day: they could not do anything to avoid the punishment, and their false gods could do nothing to protect them from it.

<h2 class="title">Nations that were destroyed</h2><p>Allah said, </p><div class="text_uthmani arabic">وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـهَا</div><p>(And a great number of towns We destroyed.) for defying Our Messengers and rejecting them. This behavior led them to earn disgrace in this life, which led them to disgrace in the Hereafter. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ </div><p>(And indeed (many) Messengers before you were mocked at, but their scoffers were surrounded by the very thing that they used to mock at) 6:10, and </p><div class="text_uthmani arabic">فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ </div><p>(And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins (up to this day), and (many) a deserted well and lofty castle!) 22:45, and, </p><div class="text_uthmani arabic">وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَـكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلاَّ قَلِيلاً وَكُنَّا نَحْنُ الْوَرِثِينَ </div><p>(And how many a town have We destroyed, which was thankless for its means of livelihood And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the heirs)28:58. Allah's saying, </p><div class="text_uthmani arabic">فَجَآءَهَا بَأْسُنَا بَيَـتًا أَوْ هُمْ قَآئِلُونَ</div><p>(Our torment came upon them by night or while they were taking their midday nap. ) means, Allah's command, torment and vengeance came over them at night or while taking a nap in the middle of the day. Both of these times are periods of rest and leisure or heedlessness and amusement. Allah also said </p><div class="text_uthmani arabic">أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ </div><p>(Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing)7:97-98 and, </p><div class="text_uthmani arabic">أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ - أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ - أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ </div><p>(Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not Or that He may catch them in the midst of their going to and from, so that there be no escape for them Or that He may catch them with gradual wastage. Truly, Your Lord is indeed full of kindness, Most Merciful) 16:45-47. Allah's saying; </p><div class="text_uthmani arabic">فَمَا كَانَ دَعْوَاهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلاَ أَن قَالُواْ إِنَّا كُنَّا ظَـلِمِينَ </div><p>(No cry did they utter when Our torment came upon them but this: "Verily, we were wrongdoers.") This means, when the torment came to them, their cry was that they admitted their sins and that they deserved to be punished. Allah said in a similar Ayah, </p><div class="text_uthmani arabic">وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَـلِمَةً</div><p>(How many a town given to wrongdoing, have We destroyed)21:11, until, </p><div class="text_uthmani arabic">خَـمِدِينَ</div><p>(Extinct)21:15. Allah's saying. </p><div class="text_uthmani arabic">فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ</div><p>(Then surely, We shall question those (people) to whom it (the Book) was sent) is similar to the Ayat, </p><div class="text_uthmani arabic">وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ مَاذَآ أَجَبْتُمُ الْمُرْسَلِينَ </div><p>(And (remember) the Day (Allah) will call them, and say: "What answer gave you to the Messengers") 28:65, and, </p><div class="text_uthmani arabic">يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَآ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ </div><p>(On the Day when Allah will gather the Messengers together and say to them: "What was the response you received" They will say: "We have no knowledge, verily, only You are the Knower of all that is unseen.") 5:109. Allah will question the nations, on the Day of Resurrection, how they responded to His Messengers and the Messages He sent them with. He will also question the Messengers if they conveyed His Messages. So, `Ali bin Abi Talhah reported from Ibn `Abbas, who said commenting on the Ayah: </p><div class="text_uthmani arabic">فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَلَنَّ الْمُرْسَلِينَ </div><p>(Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.) He said; "About what they conveyed." Ibn `Abbas commented on Allah's statement, </p><div class="text_uthmani arabic">فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ </div><p>(Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.) "The Book will be brought forth on the Day of Resurrection and it will speak, disclosing what they used to do." </p><div class="text_uthmani arabic">وَمَا كُنَّا غَآئِبِينَ</div><p>(and indeed We have not been absent) meaning, On the Day of Resurrection, Allah will inform His servants about what they said and did, whether substantial or minor. Certainly, He witnesses to everything, nothing escapes His observation, and He is never unaware of anything. Rather, He has perfect knowledge of what the eyes are deluded by and what the hearts conceal, </p><div class="text_uthmani arabic">وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ</div><p>(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)6:59 </p>

Nations that were destroyedAllah said, وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـهَا(And a great number of towns We destroyed.) for defying Our Messengers and rejecting them. This behavior led them to earn disgrace in this life, which led them to disgrace in the Hereafter. Allah said in other Ayat, وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُمْ مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (And indeed (many) Messengers before you were mocked at, but their scoffers were surrounded by the very thing that they used to mock at) 6:10, and فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ (And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins (up to this day), and (many) a deserted well and lofty castle!) 22:45, and, وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَـكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلاَّ قَلِيلاً وَكُنَّا نَحْنُ الْوَرِثِينَ (And how many a town have We destroyed, which was thankless for its means of livelihood And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the heirs)28:58. Allah's saying, فَجَآءَهَا بَأْسُنَا بَيَـتًا أَوْ هُمْ قَآئِلُونَ(Our torment came upon them by night or while they were taking their midday nap. ) means, Allah's command, torment and vengeance came over them at night or while taking a nap in the middle of the day. Both of these times are periods of rest and leisure or heedlessness and amusement. Allah also said أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ (Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing)7:97-98 and, أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ - أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ - أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ (Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not Or that He may catch them in the midst of their going to and from, so that there be no escape for them Or that He may catch them with gradual wastage. Truly, Your Lord is indeed full of kindness, Most Merciful) 16:45-47. Allah's saying; فَمَا كَانَ دَعْوَاهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلاَ أَن قَالُواْ إِنَّا كُنَّا ظَـلِمِينَ (No cry did they utter when Our torment came upon them but this: "Verily, we were wrongdoers.") This means, when the torment came to them, their cry was that they admitted their sins and that they deserved to be punished. Allah said in a similar Ayah, وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَـلِمَةً(How many a town given to wrongdoing, have We destroyed)21:11, until, خَـمِدِينَ(Extinct)21:15. Allah's saying. فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ(Then surely, We shall question those (people) to whom it (the Book) was sent) is similar to the Ayat, وَيَوْمَ يُنَـدِيهِمْ فَيَقُولُ مَاذَآ أَجَبْتُمُ الْمُرْسَلِينَ (And (remember) the Day (Allah) will call them, and say: "What answer gave you to the Messengers") 28:65, and, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَآ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ (On the Day when Allah will gather the Messengers together and say to them: "What was the response you received" They will say: "We have no knowledge, verily, only You are the Knower of all that is unseen.") 5:109. Allah will question the nations, on the Day of Resurrection, how they responded to His Messengers and the Messages He sent them with. He will also question the Messengers if they conveyed His Messages. So, `Ali bin Abi Talhah reported from Ibn `Abbas, who said commenting on the Ayah: فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَلَنَّ الْمُرْسَلِينَ (Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.) He said; "About what they conveyed." Ibn `Abbas commented on Allah's statement, فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ (Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.) "The Book will be brought forth on the Day of Resurrection and it will speak, disclosing what they used to do." وَمَا كُنَّا غَآئِبِينَ(and indeed We have not been absent) meaning, On the Day of Resurrection, Allah will inform His servants about what they said and did, whether substantial or minor. Certainly, He witnesses to everything, nothing escapes His observation, and He is never unaware of anything. Rather, He has perfect knowledge of what the eyes are deluded by and what the hearts conceal, وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)6:59

And when Our punishment overtook them they had nothing to say except crying out: "We have indeed been sinners."

Therefore they uttered nothing when Our punishment came to them, except that they said, “Indeed we were the unjust.”

and they but cried, when Our might came upon there, 'We were evildoers.';

And when Our punishment came upon them, they had nothing to say for themselves, and could only cry, "Verily, we were wrongdoers!"

Then naught was their cry a when Our violence came upon them save that they said: verily we have been the wrong-doers.

No cry did they utter when Our Torment came upon them but this: "Verily, we were Zalimun (polytheists and wrong-doers, etc.)".

When Our might came upon them, their only cry was, “We were indeed wrongdoers.”

And when Our scourge fell upon them their only cry was: 'We are indeed transgressors.'

No cry did they utter when Our torment came upon them but this: "Verily, we were wrongdoers."

No plea had they, when Our terror came unto them, save that they said: Lo! We were wrong-doers.

Then their cry, when Our punishment overtook them, was only that they said, ‘We have indeed been wrongdoers!’

And when Our Might fell upon them they only said: 'We have indeed been harmdoers'

And their declaration when Our punishment came to them was only that they said, "Indeed, we were wrongdoers!"

When Our wrath struck them, they could do nothing but confess to their sins.

Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were unjust.

Fam<u>a</u> k<u>a</u>na daAAw<u>a</u>hum i<u>th</u> j<u>a</u>ahum basun<u>a</u> ill<u>a</u> an q<u>a</u>loo inn<u>a</u> kunn<u>a</u> <i><u>th</u></i><u>a</u>limeen<b>a</b>

and when Our scourge fell upon them, their only cry was, "We were indeed wrongdoers!"

When (thus) Our punishment took them, no cry did they utter but this: "Indeed we did wrong."

7

فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَٰلِمِينَ

All they could do when the punishment came down on them was to admit that they had done wrong through their disbelief in Allah.

All they could do when the punishment came down on them was to admit that they had done wrong through their disbelief in Allah.

(On the Day of Reckoning) We shall question the people to whom We had sent Our apostles, (if they followed their teachings), and will question the apostles.

So undoubtedly We shall question those to whom Our Noble Messengers went, and indeed We shall question the Noble Messengers.

So We shall question those unto whom a Message was sent, and We shall question the Envoys,

Thus, [on Judgment Day] We shall most certainly call to account all those unto whom a [divine] message was sent, and We shall most certainly call to account the message-bearers [themselves];

Then We will surely question those to whom were the messengers sent, and We will surely question the sent ones.

Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.

We will question those to whom messengers were sent, and We will question the messengers.

So We shall call to account those to whom Messengers were sent, and We shall call to account the Messengers (to see how dutifully they conveyed the Message, and how people responded to it).

Then surely, We shall question those (people) to whom it was sent and verily, We shall question the Messengers.

Then verily We shall question those unto whom (Our message) hath been sent, and verily We shall question the messengers.

We will surely question those to whom the apostles were sent, and We will surely question the apostles.

We will question those to whom Our Message was sent, as We shall question the Messengers.

Then We will surely question those to whom [a message] was sent, and We will surely question the messengers.

We will certainly question the people and the Messengers sent to them.

Most certainly then We will question those to whom (the apostles) were sent, and most certainly We will also question the apostles;

Falanasalanna alla<u>th</u>eena orsila ilayhim walanasalanna almursaleen<b>a</b>

Then shall We question those to whom Our message was sent and those through whom We sent it

Then shall we question those to whom Our message was sent and those by whom We sent it.

7

فَلَنَسْـَٔلَنَّ ٱلَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَٔلَنَّ ٱلْمُرْسَلِينَ

Allah will certainly question the communities He sent messengers to on the Day of Judgement: about how they received the messengers. Also, He will certainly question the messengers about whether they delivered what they were instructed to deliver, and how their communities responded to it.

Allah will certainly question the communities He sent messengers to on the Day of Judgement: about how they received the messengers. Also, He will certainly question the messengers about whether they delivered what they were instructed to deliver, and how their communities responded to it.

<p>The statement: فَلَنَسْأَلَنَّ الَّذِينَ أُرْ‌سِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْ‌سَلِينَ ﴿6﴾ in verse 6 refers to the day of Qiyamah when people will be asked by Allah how did they receive the messengers and Books sent to them by Him - and the messengers will be asked if they did convey to their communities the message and injunctions Allah had sent them with. (Narrated by Baihaqi from Sayyidna Ibn ` Abbas ؓ - Mazhari)</p><p>It appears in Sahib Muslim on the authority of a narration from Sayyidna Jabir ؓ that the Holy Prophet ﷺ asked people during the address of his Last Hajj: When, on the day of Qiyamah, you will be asked about me - whether or not I have conveyed the message of Allah to you - what will you, then, say in reply? (فَمَا انتم قَائِلُونَ ). All Sahabah present there said: We will say that you have conveyed the message of Allah to us and you have fulfilled the trust of Allah at its best and you have wished and done what was most beneficial for the community. Hearing this, the Holy Prophet ﷺ said: اَشھَدُاَللَّھُمَّ Allah, You be witness).</p><p>According to a narration in the Musnad of Ahmad, the Holy Prophet ﷺ is reported to have said: On the day of Qiyamah, Allah Ta'ala will ask me if I have conveyed His message to His servants and I shall say in response: Yes, I have. Therefore, all of you should make sure that those who are present do convey my message to those absent. (Mazhari)</p><p>` Those absent' refers to people who were present during that time but were not present at that particular occasion - as well as generations which would come later on. To convey to them the message of the Holy Prophet ﷺ means that people of every time should continue the chain of conveying this message to the generations coming next, so that all children of Adam to be born right through the day of Qiyamah will have received this message.</p>

The statement: فَلَنَسْأَلَنَّ الَّذِينَ أُرْ‌سِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْ‌سَلِينَ ﴿6﴾ in verse 6 refers to the day of Qiyamah when people will be asked by Allah how did they receive the messengers and Books sent to them by Him - and the messengers will be asked if they did convey to their communities the message and injunctions Allah had sent them with. (Narrated by Baihaqi from Sayyidna Ibn ` Abbas ؓ - Mazhari)It appears in Sahib Muslim on the authority of a narration from Sayyidna Jabir ؓ that the Holy Prophet ﷺ asked people during the address of his Last Hajj: When, on the day of Qiyamah, you will be asked about me - whether or not I have conveyed the message of Allah to you - what will you, then, say in reply? (فَمَا انتم قَائِلُونَ ). All Sahabah present there said: We will say that you have conveyed the message of Allah to us and you have fulfilled the trust of Allah at its best and you have wished and done what was most beneficial for the community. Hearing this, the Holy Prophet ﷺ said: اَشھَدُاَللَّھُمَّ Allah, You be witness).According to a narration in the Musnad of Ahmad, the Holy Prophet ﷺ is reported to have said: On the day of Qiyamah, Allah Ta'ala will ask me if I have conveyed His message to His servants and I shall say in response: Yes, I have. Therefore, all of you should make sure that those who are present do convey my message to those absent. (Mazhari)` Those absent' refers to people who were present during that time but were not present at that particular occasion - as well as generations which would come later on. To convey to them the message of the Holy Prophet ﷺ means that people of every time should continue the chain of conveying this message to the generations coming next, so that all children of Adam to be born right through the day of Qiyamah will have received this message.

We shall recount (their deeds) to them with knowledge, for We were never absent (and saw all they did).

So indeed We shall inform them with Our knowledge and We were not absent.

and We shall relate to them with knowledge; assuredly We were not absent.

and thereupon We shall most certainly reveal unto them Our knowledge [of their doings]: for never have We been absent [from them].

Then surely We will recount unto them with knowledge, and We have not been absent.

Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We were not absent.

We will narrate to them with knowledge, for We were never absent.

Then We shall narrate to them with knowledge the whole account. For surely, We were not away from them.

Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.

Then verily We shall narrate unto them (the event) with knowledge, for We were not absent (when it came to pass).

Then We will surely recount to them with knowledge, for We had not been absent.

With knowledge We will narrate to them, for We are never absent.

Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent.

We will tell them with absolute certainty (what they had done) for We had never been absent from them (during their lifetime).

Then most certainly We will relate to them with knowledge, and We were not absent.

Falanaqu<u>ss</u>anna AAalayhim biAAilmin wam<u>a</u> kunn<u>a</u> gh<u>a</u>ibeen<b>a</b>

with full knowledge, We shall tell them what they did, for We have never been away from them.

And verily, We shall recount their whole story with knowledge, for We were never absent (at any time or place).

7

فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ

Allah will inform everyone about what they did in the world, through His knowledge, because He was always aware of whatever they did. Nothing is hidden from Him, and He was never, at any point, absent from them.

Allah will inform everyone about what they did in the world, through His knowledge, because He was always aware of whatever they did. Nothing is hidden from Him, and He was never, at any point, absent from them.

And the weighing will be just on that Day. Then those whose (deeds) are heavier in the balance will find fulfilment,

And on that Day, the weighing will truly be done; so those whose scales prove heavy are the successful.

The weighing that day is true; he whose scales are heavy -- they are the prosperers,

And true will be the weighing on that Day; and those whose weight [of good deeds] is heavy in the balance -it is they, they who shall attain to a happy state;

And the weighing on that Day is certain, then whosesoever balances will be heavy, those! they shall fare well.

And the weighing on that day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).

The scales on that Day will be just. Those whose weights are heavy—it is they who are the successful.

The weighing on that Day will be the true weighing: those whose scales are heavy will prosper.

And the weighing on that Day will be the true (weighing). So, as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).

The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.

The weighing [of deeds] on that Day is a truth. As for those whose deeds weigh heavy in the scales—it is they who are the felicitous.

On that Day, the weighing is true. He whose scales are heavy those are the prosperers,

And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful.

(Everyone's deeds) will certainly be weighed (and evaluated) on the Day of Judgment. Those whose good deeds weigh heavier than their bad deeds will have everlasting happiness.

And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful;

Wa<b>a</b>lwaznu yawmai<u>th</u>ini al<u>h</u>aqqu faman thaqulat maw<u>a</u>zeenuhu faol<u>a</u>ika humu almufli<u>h</u>oon<b>a</b>

Truth alone will be of weight that Day. Those whose scales are heavy shall be successful,

The balance that day will be true (to nicety): those whose scale (of good) will be heavy, will prosper:

7

وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

The weighing of what they did on the Day of Judgement will be with justice, with no one being wronged in the least. Those whose good actions weigh more than their bad actions have succeeded in reaching the goal and being saved from what they feared.

The weighing of what they did on the Day of Judgement will be with justice, with no one being wronged in the least. Those whose good actions weigh more than their bad actions have succeeded in reaching the goal and being saved from what they feared.

<p>Commentary</p><p>In the first verse, it was said: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ` (And the Weighing on that day is definite). It means that the weighing of good and bad deeds on the day of Judgment is due and true. There is no room for doubt in it. Here, the hint given is that let no one be deceived by the idea that things which usually get to be weighed or measured are things having some weight or heaviness. Human deeds, good or bad, have no body or mass which could be weighed. How, then, would deeds be weighed? First of all, the reason is that the authority of Allah is absolute. He is powerful over everything. Why then, would it be necessary that something we cannot weigh could not be weighed by Allah Almighty as well? Then, other than that, we have before us, in our time, countless new instruments which claim to weigh or measure anything in the world. They no more need the traditional balance or scales or rod or tip. Modern instruments can weigh what nobody ever thought could be weighed, air, electric current, heat, cold, and so many other things. A meter is all you need. Now, if Allah Almighty, the Maker of makers, in His perfect power, could weigh or measure human deeds - with or without a device - what is there in it which would make it to be something far out to believe? Leaving this aside for a moment, the Creator of the Universe does have the power to transform our deeds at some time into a material presence, even give it some shape or form (interesting that people would believe something like this happening in a Speilberg movie, yet squirm at the religious view of things as would come to pass). There are many Ahadith from the Holy Prophet ﷺ ` which confirm that human deeds will appear in particular shapes and forms during Barzakh (the post-death - pre-resurrection state) and Mahshar (Resurrection). Good deeds of a person will, in forms beautified, become the companions of the grave - and evil deeds would crawl all over in the form of snakes and scorpions. A Hadith says that a person who has not paid the Zakah due against his wealth, that wealth will reach his grave in the shape of a poisonous snake to bite him and say: I am your wealth, I am your treasure.</p><p>It is said in a Sahih Hadith that Al-Baqarah and 'Al-` Imran, the two Surahs of the Holy Qur'an will come on the plains of Resurrection in the form of two dense clouds and cast their shade over those who used to recite these Surahs.</p><p>Similarly, there are countless narrations from Hadith, all authentic and reported reliably, which indicate that once these good and bad deeds of ours pass away from this mortal world, they will transform into particular shapes and forms and be there on the plains of Resurrection in a material presence.</p><p>There are even verses of the Qur'an which confirm it. It is said: وَوَجَدُوا مَا عَمِلُوا حَاضِرً‌ا ، that is, ` what people had done in the world, they would find that present there - 18:49.' In a verse of Surah Az-Zalzalah, it is said: مَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ خَيْرً‌ا يَرَ‌هُ ﴿7﴾ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ شَرًّ‌ا يَرَ‌هُ that is, ` whoever does good even the weight of a particle shall see it on the day of Qiyamah, and whoever does evil even the weight of a particle shall see that too in Qiyamah.' Things as described here obviously lend to the possibility that human deeds will come in some nuclear form of existence. This is something which needs no further interpretations as what is crucial is the compensation of deeds which will exist and be perceptible.</p><p>Under these circumstances, weighing deeds does not remain something difficult or far out. But, human beings are what they are. Given their limited framework of reasoning, they take everything on the analogy of their own present state of being and this is the criterion they have to judge things around them. So used to it they are that they just cannot act otherwise. It is this state of being of theirs which the Qur'an has put in words which appear in Surah Ar-Rum: يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ ﴿7﴾. It means that ` these people know an obvious aspect of mortal life (and that too, not the whole of it) and about the Hereafter they are totally heedless - 30:7.' In their onslaught on the obvious and the perceptible, they will shake the earth and the space to find out the unfound, but the great field of the reality of things the unfolding of which has to take place in the 'Akhirah is something they are totally unaware of</p><p>Therefore, in this verse, special care has been taken while saying: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ (And the Weighing on that day is definite) so that man, all infatuated with the obvious, may not be able to deny the weighing of deeds in the Hereafter - which stands proved from the Holy Qur'an and is the collective belief of the Muslim Ummah.</p><p>That there will be the weighing of deeds on the day of Qiyamah is a subject dealt with in many verses of the Holy Qur'an from various angles, and in Hadith, its details abound.</p><p>The Weighing of Deeds: A Doubt and its Answer</p><p>Out of the details on the weighing of deeds appearing in the Ahadith of the Holy Prophet ﷺ the first to ponder about is the oft-narrated statement that, on the day of Resurrection, the heaviest in weight shall be the Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (There is no god but Allah, Muhammad is the Messenger of Allah). The scale-pan which holds this Kalimah shall outweigh the rest.</p><p>Tirmidhi, Ibn Majah, Ibn Hibban, Baihaqi and Hakim have reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said: A man of my Ummah will be brought before the entire creation on the plain of Resurrection. Then, ninety nine of his Books of Deeds will be brought in. Each scroll of his Book of Deeds will be as long as far he could see - and all these Books of Deeds shall be full of sins and evils. This person will be asked if everything written in these Books of Deeds was correct, or had the angels done any injustice to him, or had they written anything there which was not as it hap-pened. He will admit: 0 my Lord, whatever is written there is correct. But, in his heart, he will be nervous while worrying about how would he find his deliverance from this situation. That will be the time Allah Ta` ala will say: Today, there is no injustice for anyone. Against all your sins, We have a testimonial of your being good, with Us, written where, is your Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (I testify that there is no god but Allah and I testify that Muhammad is His servant and His Messenger). That person will say: 0 my Lord, what weight this little note will carry against such a big black Book of Deeds? Then, it would be said: No injustice will be done to you. Then, all those Books of Deeds full of sins will be placed in one scale-pan and in the other, this note with the Kalimah of 'Iman on it. The scale-pan with the Kalimah on it shall weigh heavier and the scale-pan with all those sins on it shall turn to be lighter. After having related this event, the Holy Prophet ﷺ said: Nothing can weigh more than the name of Allah. (Mazhari)</p><p>According to a narration from Sayyidna Ibn ` Umar ؓ in Musnad al-Bazzar and Mustadrak Hakim, the Holy Prophet ﷺ said: At the time of his death, Nuh (علیہ السلام) (La ila-ha illallah) لا إلہ إلا اللہ because, should the heavens and the earth be placed in one pan of the scale and the Kalimah: لا إلہ إلا اللہ La Ilaha Illallah in the other, the pan containing the Kalimah shall invariably remain heavier. Other narrations on the same subject have been reported from Sayyidna Abu Said al-Khudri, Sayyidna Ibn ` Abbas and Sayyidna Abu-ad-Darda' ؓ supported by reliable transmitting authorities and are spread over in various Hadith collections. (Mazhari)</p><p>According to these narrations, a believing Muslim who recites the Kalimah shall always find the scale heavier in his favour, no matter how many sins he carries on him. But, many other verses of the Qur'an and narrations of Ahadith prove that the good and bad deeds of a Muslim shall be weighed. For some, the scale-pan with good deeds will be heavier, for some others, that of sins. The one whose scale-pan with good deeds is heavier will have his salvation while the one whose scale-pan with sins and evils is heavier will have his punishment. For example, in Surah Al-Anbiya' it is said:</p><p>وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْ‌دَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ ﴿47﴾</p><p>And We shall set up Scales of Justice on the day of Judgment. Then, not the least injustice will be done to anyone. And if there be (good or bad) the weight of a mustard seed, We shall bring it (to account on the scale for deeds) and We are sufficient to take account - 21:47.</p><p>And in Surah Al-Qari` ah, it is said:</p><p>فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ ﴿6﴾ فَهُوَ فِي عِيشَةٍ رَّ‌اضِيَةٍ ﴿7﴾ وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ ﴿8﴾ فَأُمُّهُ هَاوِيَةٌ</p><p>Whoever has his scale of good deeds heavy will be in life blissful and whoever has his scale of good deeds lighter, his place will be Hell -101:6-9.</p><p>Explaining these verses, Sayyidna ` Abdullah ibn ` Abbas ؓ ، said: The believer whose good deeds on the scale are heavier will go to Jannah with his deeds - and the one whose evil deeds on the scale are heavier will be sent to Jahannam with his deeds. (Reported by Al-Baihaqi in Shu'ab al-'Iman - Mahari)</p><p>Based on a narration from Sayyidna Abu Hurairah ؓ it has been reported in Abu Dawud: If a shortage is found in the Fara'id of a servant, Allah Ta` ala will ask if that servant has some Nawafil to his credit. If they are there, the shortage of the obligatory will be compensated by the voluntary. (Mazhari)</p><p>The outcome of all these verses and Hadith narrations is that the scale will sometimes be heavier in favour of a believer and lighter at some others. Therefore, scholars of Tafsir say that this shows that weighing in Mahshar (Resurrection) will be twice. First to be weighed will be belief and disbelief through which distinction will be made between a believer and a disbeliever. In this weighing whoever has even just the declaration of faith (Kalimah) in the Book of Deeds, his or her scale will become heavier and he or she will be separated from the group of disbelievers. Then, there will be a second weighing of good and bad deeds. In this, the good deeds of one believer will be heavy on the scale while the other will find the scale heavy with evil deeds - and everyone will have his or her punishment or reward in accordance with that. Thus, the subject as dealt with in all these verses and narrations of Hadith becomes synchronized. (Bayan a1-Qur'an)</p><p>How Would Deeds Be Weighed?</p><p>According to a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ which appears in Al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come some heavy people whose weight, in the sight of Allah, will not be worth the weight of even a mosquito - and, in support, he recited the verse of the Qur'an:</p><p>نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا</p><p>that is, on the day of Qiyamah, We will not give them any weight - 18:105 (Mazhari).</p><p>And featuring the virtues (manaqib) of Sayyidna ` Abdullah ibn Masud ؓ there is a Hadith in which the Holy Prophet ﷺ is reported to have said: His legs look so thin but, by Him in whose hands lies my life, on the balance of justice for the day of Qiyamah, their weight shall be more than the weight of the mountain of Uhud.</p><p>Then, there is the Hadith of Sayyidna Abu Hurairah ؓ with which Imam al-Bukhari has concluded his book, the Sahih. In it, it is said that there are two words very light when said but very heavy when weighed on the Scale of Deeds, and with Allah, they are dear, and they are: سُبحَانَ اللہِ وَبِحَمدِہِ (Subbanallahi wa bi-hamdihi : Pure is Allah and Praised is He سُبحَانَ اللہِ اَلعَطِیم Subhanallahil-Azim : Pure is Allah the Great).</p><p>As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ عنہما the Holy Prophet ﷺ used to say that saying: سُبحَانَ اللہِ (Subhan Allah) fills half of the pan on the scale of deeds while saying: اَلحَمدُ للہ ، (Alhamdulillah) fills the other half.</p><p>Abu Dawud, Tirmidhi and Ibn Hibban report with sound authority from Sayyidna Abu۔ ا d Darda' ؓ that the Holy Prophet ﷺ said: No deed will be heavier than good morals on the scale of deeds.</p><p>And to Sayyidna Abu Dharr al-Ghifari ؓ the Holy Prophet ﷺ said: I tell you about two things doing which is not hard for anyone - but, on the scale of deeds, they shall be the heaviest -(1) good morals, and (2) usually observing silence, that is, not talking unless necessary.</p><p>In his Kitab al-Zuhd, Imam Ahmad (رح) has reported from Sayyidna Hazim ؓ ، that angel, Jibra'il al-Amin (علیہ السلام) came to the Holy Prophet ﷺ while someone there was weeping in fear of Allah. Angel Jibra'il (علیہ السلام) said: All human deeds will be weighed, but human tears flowing from the fear of Allah and 'Akhirah is a deed which would not be weighed. Rather, one such tear would put off the wildest fire of Jahannam. (Mazhari)</p><p>A Hadith says about a person present on the plain of Resurrection. When he will look at his Book of Deeds, he will notice very few good deeds there. He will be nervous. All of a sudden, something will rise like a cloud and fall right into the scale-pan of his good deeds. He will be told that this was in return for his teaching of the faith which multiplied onwards when people acted in accordance with it, and there was a share kept aside for him with each single follower of his teaching. (Mazhari, from Sayyidna Ibn al-Mubarak)</p><p>Tabarani reports from Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: A person who goes to the graveyard with the Janazah, two karats will be placed on his scale of deeds. Other narrations say that the weight of this karat will be equal to the mountain of Uhud.</p><p>He has also reported from Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: One's first deed to be placed on the scale of deeds will be the good deed of spending on one's family and taking care of their needs.</p><p>Imam al-Dhahabi has reported from Sayyidna ` Imran ibn Husayn (رح) ، that the Holy Prophet ﷺ said: On the day of Qiyamah, when the ink used by the ` Ulama to write about the religion and its rules will be weighed against the blood of shuhada' (martyrs), the weight of the ink used by ` Ulama will turn out to be more than the weight of the blood of martyrs.</p><p>There are many more Ahadith relating to the weighing of deeds as in Qiya.mah. Some of them have been mentioned here as they shed light on the merit and worth of particular deeds.</p><p>The mode of weighing deeds as mentioned in these narrations of Hadith seems to be different. Some indicate that the doers of deeds will be the ones weighed and it will be they who would be heavy or light according to their deeds. Some others show that their Books of Deeds will be weighed. Still others prove that deeds themselves would become personified and they will be measured. Tafsir authority, Ibn Kathir, after having reported all these narrations, has said that it is possible that the weighing is repeated several times in different ways and, it is obvious, the full reality of these matters is known to Allah Ta` ala alone - and for doing what one does in real life, it is, for all practical purposes, not necessary to know this reality. Quite sufficient for us is to know that our deeds shall be weighed. If our deeds turn out to be lighter on the scale of deeds, we shall deserve punishment. Then, it is an entirely different matter that Allah Ta` ala, in His grace, by Him-self, or by the intercession of a Nabiyy or Waliyy, forgives us our sins and we stand delivered from punishment. As for the likelihood that some people will have their salvation on the sole virtue of their having said and believed in the Kalimah of 'Iman (La Ilaha Illallah) and all sins accruing to them will be forgiven because of that - as narrated in some of these narrations - that belongs to the exception mentioned above and which is beyond the general regulation and is a special manifestation of the grace and mercy of Allah Ta` ala.</p><p>In the two verses the Tafsir of which you have just read through, sinners were warned against the disgrace on the plain of Resurrection and the Divine punishment that would come in its wake. Then comes the third verse which mentions the blessings of Allah Ta` ala and persuades people to accept truth and act accordingly by suggesting that Allah has bestowed on them full ownership and control on the earth and has opened thousands of avenues of comfort for them. It is as if the Master of the Universe has made this whole earth and what it contains a giant warehouse of human needs and comforts, a most compre-hensive inventory of that inside it. Now, what is left for human beings to do is to learn to go in there, take out what they need and use it how they will. Science and technology are essentially no more than a trained method of taking out things created by the Master of the Universe and stored in this warehouse, properly and nicely, and use it soundly and beneficially. One who is short on sense and manners and does not know how to take things out from this warehouse, or does not understand how to use what he has taken out, he remains deprived of their benefits. An intelligent person benefits from both.</p><p>In short, Allah Ta` ala has placed all that human beings need on and in this earth which demands that they should be grateful to Him all the time under all conditions. But, human beings are prone to heedlessness. They would not take much time to forget the favours of their Creator and Master - only to return to the same world of things. So, at the end of the verse, it is in a mode of complaint that it was said: قَلِيلًا مَّا تَشْكُرُ‌ونَ (Little you are receptive to advice).</p>

CommentaryIn the first verse, it was said: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ` (And the Weighing on that day is definite). It means that the weighing of good and bad deeds on the day of Judgment is due and true. There is no room for doubt in it. Here, the hint given is that let no one be deceived by the idea that things which usually get to be weighed or measured are things having some weight or heaviness. Human deeds, good or bad, have no body or mass which could be weighed. How, then, would deeds be weighed? First of all, the reason is that the authority of Allah is absolute. He is powerful over everything. Why then, would it be necessary that something we cannot weigh could not be weighed by Allah Almighty as well? Then, other than that, we have before us, in our time, countless new instruments which claim to weigh or measure anything in the world. They no more need the traditional balance or scales or rod or tip. Modern instruments can weigh what nobody ever thought could be weighed, air, electric current, heat, cold, and so many other things. A meter is all you need. Now, if Allah Almighty, the Maker of makers, in His perfect power, could weigh or measure human deeds - with or without a device - what is there in it which would make it to be something far out to believe? Leaving this aside for a moment, the Creator of the Universe does have the power to transform our deeds at some time into a material presence, even give it some shape or form (interesting that people would believe something like this happening in a Speilberg movie, yet squirm at the religious view of things as would come to pass). There are many Ahadith from the Holy Prophet ﷺ ` which confirm that human deeds will appear in particular shapes and forms during Barzakh (the post-death - pre-resurrection state) and Mahshar (Resurrection). Good deeds of a person will, in forms beautified, become the companions of the grave - and evil deeds would crawl all over in the form of snakes and scorpions. A Hadith says that a person who has not paid the Zakah due against his wealth, that wealth will reach his grave in the shape of a poisonous snake to bite him and say: I am your wealth, I am your treasure.It is said in a Sahih Hadith that Al-Baqarah and 'Al-` Imran, the two Surahs of the Holy Qur'an will come on the plains of Resurrection in the form of two dense clouds and cast their shade over those who used to recite these Surahs.Similarly, there are countless narrations from Hadith, all authentic and reported reliably, which indicate that once these good and bad deeds of ours pass away from this mortal world, they will transform into particular shapes and forms and be there on the plains of Resurrection in a material presence.There are even verses of the Qur'an which confirm it. It is said: وَوَجَدُوا مَا عَمِلُوا حَاضِرً‌ا ، that is, ` what people had done in the world, they would find that present there - 18:49.' In a verse of Surah Az-Zalzalah, it is said: مَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ خَيْرً‌ا يَرَ‌هُ ﴿7﴾ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّ‌ةٍ شَرًّ‌ا يَرَ‌هُ that is, ` whoever does good even the weight of a particle shall see it on the day of Qiyamah, and whoever does evil even the weight of a particle shall see that too in Qiyamah.' Things as described here obviously lend to the possibility that human deeds will come in some nuclear form of existence. This is something which needs no further interpretations as what is crucial is the compensation of deeds which will exist and be perceptible.Under these circumstances, weighing deeds does not remain something difficult or far out. But, human beings are what they are. Given their limited framework of reasoning, they take everything on the analogy of their own present state of being and this is the criterion they have to judge things around them. So used to it they are that they just cannot act otherwise. It is this state of being of theirs which the Qur'an has put in words which appear in Surah Ar-Rum: يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ ﴿7﴾. It means that ` these people know an obvious aspect of mortal life (and that too, not the whole of it) and about the Hereafter they are totally heedless - 30:7.' In their onslaught on the obvious and the perceptible, they will shake the earth and the space to find out the unfound, but the great field of the reality of things the unfolding of which has to take place in the 'Akhirah is something they are totally unaware ofTherefore, in this verse, special care has been taken while saying: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ (And the Weighing on that day is definite) so that man, all infatuated with the obvious, may not be able to deny the weighing of deeds in the Hereafter - which stands proved from the Holy Qur'an and is the collective belief of the Muslim Ummah.That there will be the weighing of deeds on the day of Qiyamah is a subject dealt with in many verses of the Holy Qur'an from various angles, and in Hadith, its details abound.The Weighing of Deeds: A Doubt and its AnswerOut of the details on the weighing of deeds appearing in the Ahadith of the Holy Prophet ﷺ the first to ponder about is the oft-narrated statement that, on the day of Resurrection, the heaviest in weight shall be the Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (There is no god but Allah, Muhammad is the Messenger of Allah). The scale-pan which holds this Kalimah shall outweigh the rest.Tirmidhi, Ibn Majah, Ibn Hibban, Baihaqi and Hakim have reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said: A man of my Ummah will be brought before the entire creation on the plain of Resurrection. Then, ninety nine of his Books of Deeds will be brought in. Each scroll of his Book of Deeds will be as long as far he could see - and all these Books of Deeds shall be full of sins and evils. This person will be asked if everything written in these Books of Deeds was correct, or had the angels done any injustice to him, or had they written anything there which was not as it hap-pened. He will admit: 0 my Lord, whatever is written there is correct. But, in his heart, he will be nervous while worrying about how would he find his deliverance from this situation. That will be the time Allah Ta` ala will say: Today, there is no injustice for anyone. Against all your sins, We have a testimonial of your being good, with Us, written where, is your Kalimah: لا إلہ إلا اللہ محمد الرسول اللہ (I testify that there is no god but Allah and I testify that Muhammad is His servant and His Messenger). That person will say: 0 my Lord, what weight this little note will carry against such a big black Book of Deeds? Then, it would be said: No injustice will be done to you. Then, all those Books of Deeds full of sins will be placed in one scale-pan and in the other, this note with the Kalimah of 'Iman on it. The scale-pan with the Kalimah on it shall weigh heavier and the scale-pan with all those sins on it shall turn to be lighter. After having related this event, the Holy Prophet ﷺ said: Nothing can weigh more than the name of Allah. (Mazhari)According to a narration from Sayyidna Ibn ` Umar ؓ in Musnad al-Bazzar and Mustadrak Hakim, the Holy Prophet ﷺ said: At the time of his death, Nuh (علیہ السلام) (La ila-ha illallah) لا إلہ إلا اللہ because, should the heavens and the earth be placed in one pan of the scale and the Kalimah: لا إلہ إلا اللہ La Ilaha Illallah in the other, the pan containing the Kalimah shall invariably remain heavier. Other narrations on the same subject have been reported from Sayyidna Abu Said al-Khudri, Sayyidna Ibn ` Abbas and Sayyidna Abu-ad-Darda' ؓ supported by reliable transmitting authorities and are spread over in various Hadith collections. (Mazhari)According to these narrations, a believing Muslim who recites the Kalimah shall always find the scale heavier in his favour, no matter how many sins he carries on him. But, many other verses of the Qur'an and narrations of Ahadith prove that the good and bad deeds of a Muslim shall be weighed. For some, the scale-pan with good deeds will be heavier, for some others, that of sins. The one whose scale-pan with good deeds is heavier will have his salvation while the one whose scale-pan with sins and evils is heavier will have his punishment. For example, in Surah Al-Anbiya' it is said:وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْ‌دَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ ﴿47﴾And We shall set up Scales of Justice on the day of Judgment. Then, not the least injustice will be done to anyone. And if there be (good or bad) the weight of a mustard seed, We shall bring it (to account on the scale for deeds) and We are sufficient to take account - 21:47.And in Surah Al-Qari` ah, it is said:فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ ﴿6﴾ فَهُوَ فِي عِيشَةٍ رَّ‌اضِيَةٍ ﴿7﴾ وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ ﴿8﴾ فَأُمُّهُ هَاوِيَةٌWhoever has his scale of good deeds heavy will be in life blissful and whoever has his scale of good deeds lighter, his place will be Hell -101:6-9.Explaining these verses, Sayyidna ` Abdullah ibn ` Abbas ؓ ، said: The believer whose good deeds on the scale are heavier will go to Jannah with his deeds - and the one whose evil deeds on the scale are heavier will be sent to Jahannam with his deeds. (Reported by Al-Baihaqi in Shu'ab al-'Iman - Mahari)Based on a narration from Sayyidna Abu Hurairah ؓ it has been reported in Abu Dawud: If a shortage is found in the Fara'id of a servant, Allah Ta` ala will ask if that servant has some Nawafil to his credit. If they are there, the shortage of the obligatory will be compensated by the voluntary. (Mazhari)The outcome of all these verses and Hadith narrations is that the scale will sometimes be heavier in favour of a believer and lighter at some others. Therefore, scholars of Tafsir say that this shows that weighing in Mahshar (Resurrection) will be twice. First to be weighed will be belief and disbelief through which distinction will be made between a believer and a disbeliever. In this weighing whoever has even just the declaration of faith (Kalimah) in the Book of Deeds, his or her scale will become heavier and he or she will be separated from the group of disbelievers. Then, there will be a second weighing of good and bad deeds. In this, the good deeds of one believer will be heavy on the scale while the other will find the scale heavy with evil deeds - and everyone will have his or her punishment or reward in accordance with that. Thus, the subject as dealt with in all these verses and narrations of Hadith becomes synchronized. (Bayan a1-Qur'an)How Would Deeds Be Weighed?According to a Hadith narrated by Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ which appears in Al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come some heavy people whose weight, in the sight of Allah, will not be worth the weight of even a mosquito - and, in support, he recited the verse of the Qur'an:نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًاthat is, on the day of Qiyamah, We will not give them any weight - 18:105 (Mazhari).And featuring the virtues (manaqib) of Sayyidna ` Abdullah ibn Masud ؓ there is a Hadith in which the Holy Prophet ﷺ is reported to have said: His legs look so thin but, by Him in whose hands lies my life, on the balance of justice for the day of Qiyamah, their weight shall be more than the weight of the mountain of Uhud.Then, there is the Hadith of Sayyidna Abu Hurairah ؓ with which Imam al-Bukhari has concluded his book, the Sahih. In it, it is said that there are two words very light when said but very heavy when weighed on the Scale of Deeds, and with Allah, they are dear, and they are: سُبحَانَ اللہِ وَبِحَمدِہِ (Subbanallahi wa bi-hamdihi : Pure is Allah and Praised is He سُبحَانَ اللہِ اَلعَطِیم Subhanallahil-Azim : Pure is Allah the Great).As narrated by Sayyidna ` Abdullah ibn ` Umar ؓ عنہما the Holy Prophet ﷺ used to say that saying: سُبحَانَ اللہِ (Subhan Allah) fills half of the pan on the scale of deeds while saying: اَلحَمدُ للہ ، (Alhamdulillah) fills the other half.Abu Dawud, Tirmidhi and Ibn Hibban report with sound authority from Sayyidna Abu۔ ا d Darda' ؓ that the Holy Prophet ﷺ said: No deed will be heavier than good morals on the scale of deeds.And to Sayyidna Abu Dharr al-Ghifari ؓ the Holy Prophet ﷺ said: I tell you about two things doing which is not hard for anyone - but, on the scale of deeds, they shall be the heaviest -(1) good morals, and (2) usually observing silence, that is, not talking unless necessary.In his Kitab al-Zuhd, Imam Ahmad (رح) has reported from Sayyidna Hazim ؓ ، that angel, Jibra'il al-Amin (علیہ السلام) came to the Holy Prophet ﷺ while someone there was weeping in fear of Allah. Angel Jibra'il (علیہ السلام) said: All human deeds will be weighed, but human tears flowing from the fear of Allah and 'Akhirah is a deed which would not be weighed. Rather, one such tear would put off the wildest fire of Jahannam. (Mazhari)A Hadith says about a person present on the plain of Resurrection. When he will look at his Book of Deeds, he will notice very few good deeds there. He will be nervous. All of a sudden, something will rise like a cloud and fall right into the scale-pan of his good deeds. He will be told that this was in return for his teaching of the faith which multiplied onwards when people acted in accordance with it, and there was a share kept aside for him with each single follower of his teaching. (Mazhari, from Sayyidna Ibn al-Mubarak)Tabarani reports from Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said: A person who goes to the graveyard with the Janazah, two karats will be placed on his scale of deeds. Other narrations say that the weight of this karat will be equal to the mountain of Uhud.He has also reported from Sayyidna Jabir ؓ that the Holy Prophet ﷺ said: One's first deed to be placed on the scale of deeds will be the good deed of spending on one's family and taking care of their needs.Imam al-Dhahabi has reported from Sayyidna ` Imran ibn Husayn (رح) ، that the Holy Prophet ﷺ said: On the day of Qiyamah, when the ink used by the ` Ulama to write about the religion and its rules will be weighed against the blood of shuhada' (martyrs), the weight of the ink used by ` Ulama will turn out to be more than the weight of the blood of martyrs.There are many more Ahadith relating to the weighing of deeds as in Qiya.mah. Some of them have been mentioned here as they shed light on the merit and worth of particular deeds.The mode of weighing deeds as mentioned in these narrations of Hadith seems to be different. Some indicate that the doers of deeds will be the ones weighed and it will be they who would be heavy or light according to their deeds. Some others show that their Books of Deeds will be weighed. Still others prove that deeds themselves would become personified and they will be measured. Tafsir authority, Ibn Kathir, after having reported all these narrations, has said that it is possible that the weighing is repeated several times in different ways and, it is obvious, the full reality of these matters is known to Allah Ta` ala alone - and for doing what one does in real life, it is, for all practical purposes, not necessary to know this reality. Quite sufficient for us is to know that our deeds shall be weighed. If our deeds turn out to be lighter on the scale of deeds, we shall deserve punishment. Then, it is an entirely different matter that Allah Ta` ala, in His grace, by Him-self, or by the intercession of a Nabiyy or Waliyy, forgives us our sins and we stand delivered from punishment. As for the likelihood that some people will have their salvation on the sole virtue of their having said and believed in the Kalimah of 'Iman (La Ilaha Illallah) and all sins accruing to them will be forgiven because of that - as narrated in some of these narrations - that belongs to the exception mentioned above and which is beyond the general regulation and is a special manifestation of the grace and mercy of Allah Ta` ala.In the two verses the Tafsir of which you have just read through, sinners were warned against the disgrace on the plain of Resurrection and the Divine punishment that would come in its wake. Then comes the third verse which mentions the blessings of Allah Ta` ala and persuades people to accept truth and act accordingly by suggesting that Allah has bestowed on them full ownership and control on the earth and has opened thousands of avenues of comfort for them. It is as if the Master of the Universe has made this whole earth and what it contains a giant warehouse of human needs and comforts, a most compre-hensive inventory of that inside it. Now, what is left for human beings to do is to learn to go in there, take out what they need and use it how they will. Science and technology are essentially no more than a trained method of taking out things created by the Master of the Universe and stored in this warehouse, properly and nicely, and use it soundly and beneficially. One who is short on sense and manners and does not know how to take things out from this warehouse, or does not understand how to use what he has taken out, he remains deprived of their benefits. An intelligent person benefits from both.In short, Allah Ta` ala has placed all that human beings need on and in this earth which demands that they should be grateful to Him all the time under all conditions. But, human beings are prone to heedlessness. They would not take much time to forget the favours of their Creator and Master - only to return to the same world of things. So, at the end of the verse, it is in a mode of complaint that it was said: قَلِيلًا مَّا تَشْكُرُ‌ونَ (Little you are receptive to advice).

<h2 class="title">The Meaning of weighing the Deeds</h2><p>Allah said, </p><div class="text_uthmani arabic">وَالْوَزْنُ</div><p>(And the weighing), of deeds on the Day of Resurrection, </p><div class="text_uthmani arabic">الْحَقِّ</div><p>(will be the true (weighing)), for Allah will not wrong anyone. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ </div><p>(And We shall set up the Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.)21:47, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً </div><p>(Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward.) 4:40, </p><div class="text_uthmani arabic">فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَآ أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ </div><p>(Then as for him whose scale (of good deeds) will be heavy. He will live a pleasant life (in Paradise). But as for him whose scale (of good deeds) will be light. He will have his home in Hawiyah (pit, Hell). And what will make you know what it is (It is) a fiercely blazing Fire!) 101:6-11 and, </p><div class="text_uthmani arabic">فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ - فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - وَمَنْ خَفَّتْ مَوَزِينُهُ فأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فِى جَهَنَّمَ خَـلِدُونَ </div><p>(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide)23:101-103. As for what will be placed on the Balance on the Day of Resurrection, it has been said that the deeds will be placed on it, even though they are not material objects. Allah will give these deeds physical weight on the Day of Resurrection. Al-Baghawi said that this was reported from Ibn `Abbas. It is recorded in the Sahih that Al-Baqarah (chapter 2) and Al `Imran (chapter 3) will come on the Day of Resurrection in the shape of two clouds, or two objects that provide shade, or two lined groups of birds. It is also recorded in the Sahih that the Qur'an will come to its companion (who used to recite and preserve it) in the shape of a pale-faced young man. He will ask (the young man), "Who are you" He will reply, "I am the Qur'an, who made you stay up sleeplessly at night and caused you thirst in the day. " The Hadith that Al-Bara' narrated about the questioning in the grave states, </p><div class="text_uthmani arabic">«فَيَأْتِي الْمُؤْمِنَ شَابٌّ حَسَنُ اللَّوْنِ طَيِّبُ الرِّيحِ فَيَقُولُ: مَنْ أَنْتَ؟ فَيَقُولُ: أَنَا عَمَلُكَ الصَّالِح»</div><p>(A young man with fair color and good scent will come to the believer, who will ask, `Who are you' He will reply, `I am your good deeds'). The Prophet mentioned the opposite in the case of the disbeliever and the hypocrite. It was also said that the Book of Records that contains the deeds will be weighed. A Hadith states that a man will be brought forth and ninety-nine scrolls containing errors and sins will be placed on one side of the balance each as long as the sight can reach. He will then be brought a card on which `La ilaha illallah' will be written. He will say, "O Lord! What would this card weigh against these scrolls" Allah will say, "You will not be wronged." So the card will be placed on the other side of the Balance, and as the Messenger of Allah said, </p><div class="text_uthmani arabic">«فَطَاشَتِ السِّجِلَّاتُ وَثَقُلَتِ الْبِطَاقَة»</div><p>(Behold! The (ninety-nine) scrolls will go up, as the card becomes heavier.) At-Tirmidhi recorded similar wording for this Hadith and said that it is authentic. It was also said that the person who performed the deed will be weighed. A Hadith states, </p><div class="text_uthmani arabic">«يُؤْتَى يَوْمَ الْقِيَامَةِ بِالرَّجُلِ السَّمِينِ فَلَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَة»</div><p>(On the Day of Resurrection, a fat man will be brought forth, but he will not weigh with Allah equal to the wing of a mosquito). He then recited the Ayah, </p><div class="text_uthmani arabic">فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً</div><p>(And on the Day of Resurrection, We shall assign no weight for them) 18:105. Also, the Prophet said about `Abdullah bin Mas`ud, </p><div class="text_uthmani arabic">«أَتَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُد»</div><p>(Do you wonder at the thinness of his legs By He in Whose Hand is my soul! They are heavier on the Balance than (Mount) Uhud.) It is also possible to combine the meanings of these Ayat and Hadiths by stating that all this will truly occur, for sometimes the deeds will be weighed, sometimes the scrolls where they are recorded will be weighed, and sometimes those who performed the deeds will be weighed. Allah knows best. </p>

The Meaning of weighing the DeedsAllah said, وَالْوَزْنُ(And the weighing), of deeds on the Day of Resurrection, الْحَقِّ(will be the true (weighing)), for Allah will not wrong anyone. Allah said in other Ayat, وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ (And We shall set up the Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account.)21:47, إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً (Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward.) 4:40, فَأَمَّا مَن ثَقُلَتْ مَوَزِينُهُ فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ وَأَمَّا مَنْ خَفَّتْ مَوَزِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَآ أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ (Then as for him whose scale (of good deeds) will be heavy. He will live a pleasant life (in Paradise). But as for him whose scale (of good deeds) will be light. He will have his home in Hawiyah (pit, Hell). And what will make you know what it is (It is) a fiercely blazing Fire!) 101:6-11 and, فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ - فَمَن ثَقُلَتْ مَوَزِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ - وَمَنْ خَفَّتْ مَوَزِينُهُ فأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فِى جَهَنَّمَ خَـلِدُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide)23:101-103. As for what will be placed on the Balance on the Day of Resurrection, it has been said that the deeds will be placed on it, even though they are not material objects. Allah will give these deeds physical weight on the Day of Resurrection. Al-Baghawi said that this was reported from Ibn `Abbas. It is recorded in the Sahih that Al-Baqarah (chapter 2) and Al `Imran (chapter 3) will come on the Day of Resurrection in the shape of two clouds, or two objects that provide shade, or two lined groups of birds. It is also recorded in the Sahih that the Qur'an will come to its companion (who used to recite and preserve it) in the shape of a pale-faced young man. He will ask (the young man), "Who are you" He will reply, "I am the Qur'an, who made you stay up sleeplessly at night and caused you thirst in the day. " The Hadith that Al-Bara' narrated about the questioning in the grave states, «فَيَأْتِي الْمُؤْمِنَ شَابٌّ حَسَنُ اللَّوْنِ طَيِّبُ الرِّيحِ فَيَقُولُ: مَنْ أَنْتَ؟ فَيَقُولُ: أَنَا عَمَلُكَ الصَّالِح»(A young man with fair color and good scent will come to the believer, who will ask, `Who are you' He will reply, `I am your good deeds'). The Prophet mentioned the opposite in the case of the disbeliever and the hypocrite. It was also said that the Book of Records that contains the deeds will be weighed. A Hadith states that a man will be brought forth and ninety-nine scrolls containing errors and sins will be placed on one side of the balance each as long as the sight can reach. He will then be brought a card on which `La ilaha illallah' will be written. He will say, "O Lord! What would this card weigh against these scrolls" Allah will say, "You will not be wronged." So the card will be placed on the other side of the Balance, and as the Messenger of Allah said, «فَطَاشَتِ السِّجِلَّاتُ وَثَقُلَتِ الْبِطَاقَة»(Behold! The (ninety-nine) scrolls will go up, as the card becomes heavier.) At-Tirmidhi recorded similar wording for this Hadith and said that it is authentic. It was also said that the person who performed the deed will be weighed. A Hadith states, «يُؤْتَى يَوْمَ الْقِيَامَةِ بِالرَّجُلِ السَّمِينِ فَلَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَة»(On the Day of Resurrection, a fat man will be brought forth, but he will not weigh with Allah equal to the wing of a mosquito). He then recited the Ayah, فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً(And on the Day of Resurrection, We shall assign no weight for them) 18:105. Also, the Prophet said about `Abdullah bin Mas`ud, «أَتَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُد»(Do you wonder at the thinness of his legs By He in Whose Hand is my soul! They are heavier on the Balance than (Mount) Uhud.) It is also possible to combine the meanings of these Ayat and Hadiths by stating that all this will truly occur, for sometimes the deeds will be weighed, sometimes the scrolls where they are recorded will be weighed, and sometimes those who performed the deeds will be weighed. Allah knows best.

And those whose (deeds) are lighter in the scale shall perish for violating Our signs.

And those whose scales are light are the people who put themselves to ruin – the recompense of the injustice they used to do to Our signs.

and he whose scales are light -- they have lost their soul for wronging Our signs.

whereas those whose weight is light in the balance - it is they who will have squandered their own selves by their wilful rejection of Our messages.

And whosesoever balances will be light - those are they who have lost themselves in respect of Our signs.

And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

But as for those whose weights are light—it is they who have lost their souls, because they used to mistreat Our revelations.

and those whose scales are light will be the losers, for they, are the ones who have been unjust to Our signs.

And as for those whose scale will be light, they are those who will lose themselves for their wrongful behavior with Our Ayat.

And as for those whose scale is light: those are they who lose their souls because they used to wrong Our revelations.

As for those whose deeds weigh light in the scales—it is they who have ruined their souls, because they used to wrong Our signs.

but he whose scales are light those have lost their souls because they were harmful towards Our verses.

And those whose scales are light - they are the ones who will lose themselves for what injustice they were doing toward Our verses.

As for those whose bad deeds weigh heavier, they will lose their souls for their injustice to Our revelations.

And as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.

Waman khaffat maw<u>a</u>zeenuhu faol<u>a</u>ika alla<u>th</u>eena khasiroo anfusahum bim<u>a</u> k<u>a</u>noo bi<u>a</u>y<u>a</u>tin<u>a</u> ya<i><u>th</u></i>limoon<b>a</b>

and those whose good deeds are light [in the balance] will be the ones who have lost themselves because they wrongfully rejected Our signs.

Those whose scale will be light, will be their souls in perdition, for that they wrongfully treated Our signs.

7

وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَٰتِنَا يَظْلِمُونَ

Those whose bad actions weigh more than their good actions are the people who have lost themselves, gaining their destruction on the Day of Judgement and being excluded from eternal bliss because of their rejection of Allah’s signs and verses.

Those whose bad actions weigh more than their good actions are the people who have lost themselves, gaining their destruction on the Day of Judgement and being excluded from eternal bliss because of their rejection of Allah’s signs and verses.

We settled you on the earth, and provided means of livelihood for you in it; but little are the thanks you give.

And indeed We established you in the earth and in it created for you the means of livelihood; very little thanks do you offer!

We have established you in the earth and there appointed for you livelihood; little thanks you show.

YEA, INDEED, [O men,] We have given you a [bountiful] place on earth, and appointed thereon means of livelihood for you: [yet] how seldom are you grateful!

And assuredly We established you in the earth and appointed for you livelihoods therein; yet little thanks ye return.

And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give.

We have established you firmly on earth, and made for you in it livelihood—but rarely do you give thanks.

We assuredly established you in the earth and arranged for your livelihood in it. Little do you give thanks.

And surely, We gave you authority on the earth and appointed for you therein livelihoods. Little thanks do you give.

And We have given you (mankind) power in the earth, and appointed for you therein livelihoods. Little give ye thanks!

Certainly We have established you on the earth, and made in it [various] means of livelihood for you. Little do you thank.

We established you in the earth and made for you a livelihood but little is it that you give thanks.

And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.

We have made you inhabit the land and provided you with the means of sustenance. Only a few of you give thanks.

And certainly We have established you in the earth and made in it means of livelihood for you; little it is that you give thanks.

Walaqad makkann<u>a</u>kum fee alar<u>d</u>i wajaAAaln<u>a</u> lakum feeh<u>a</u> maAA<u>a</u>yisha qaleelan m<u>a</u> tashkuroon<b>a</b>

We established you in the land and provided you with a means of livelihood there: yet you are seldom thankful.

It is We Who have placed you with authority on earth, and provided you therein with means for the fulfilment of your life: small are the thanks that ye give!

7

وَلَقَدْ مَكَّنَّٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ قَلِيلًا مَّا تَشْكُرُونَ

Allah certainly established you, O children of Adam, on the earth, and gave you the means of making a living. You should be thankful to Allah for that, but you give little thanks.

Allah certainly established you, O children of Adam, on the earth, and gave you the means of making a living. You should be thankful to Allah for that, but you give little thanks.

<h2 class="title">All Bounties in the Heavens and Earth are for the Benefit of Mankind</h2><p>Allah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (bringing rain) so that they may produce their sustenance from them. He also created the ways and means of earnings, commercial activities and other professions. Yet, most of them give liltle thanks for this. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ</div><p>(And if you count the blessings of Allah,never will you be able to count them. Verily, man is indeed a wrongdoer, an ingrate.) 14:34 </p>

All Bounties in the Heavens and Earth are for the Benefit of MankindAllah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (bringing rain) so that they may produce their sustenance from them. He also created the ways and means of earnings, commercial activities and other professions. Yet, most of them give liltle thanks for this. Allah said in another Ayah, وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ(And if you count the blessings of Allah,never will you be able to count them. Verily, man is indeed a wrongdoer, an ingrate.) 14:34

Verily We created you and gave you form and shape, and ordered the angels to bow before Adam in homage; and they all bowed but Iblis who was not among those who bowed.

And indeed We created you, then designed you and then ordered the angels, “Prostrate before Adam”; so they all prostrated, except Iblis (Satan); he did not become of those who prostrate.

We created you, then We shaped you, then We said to the angels: 'Bow yourselves to Adam'; so they bowed themselves, save Iblis -- he was not of those that bowed themselves.

Yea, indeed, We have created you, and then formed you; and then We said unto the angels, "Prostrate yourselves before Adam!" - whereupon they [all] prostrated themselves, save Iblis: he was not among those who prostrated themselves.

And assuredly We created you, thereafter We fashioned you, and thereafter We said to the angels: prostrate yourselves before Adam; then they fell prostrate; not so Iblis: he was not of those who fell prostrate.

And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblis (Satan), he refused to be of those who prostrate.

We created you, then We shaped you, then We said to the angels, “Bow down before Adam;” so they bowed down, except for Satan; he was not of those who bowed down.

We initiated your creation, then We gave you each a shape, and then We said to the angels: 'Prostrate before Adam.') They all prostrated except Iblis: he was not one of those who fell Prostrate.

And surely, We created you and then gave you shape; then We told the angels, "Prostrate yourselves to Adam," and they prostrated, except Iblis (Shaytan), he refused to be of those who prostrated.

And We created you, then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis, who was not of those who make prostration.

Certainly We created you, then We formed you, then We said to the angels, ‘Prostrate before Adam.’ So they [all] prostrated, but not Iblis: he was not among those who prostrated.

We created you then We shaped you, then We said to the angels: 'Prostrate yourselves before Adam' They all prostrated themselves except iblis he was not among the prostrated.

And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, "Prostrate to Adam"; so they prostrated, except for Iblees. He was not of those who prostrated.

We created and shaped you, then told the angels to prostrate themselves before Adam. All the angels obeyed except Satan who did not.

And certainly We created you, then We fashioned you, then We said to the angels: Prostrate to Adam. So they did prostrate except Iblis; he was not of those who prostrated.

Walaqad khalaqn<u>a</u>kum thumma <u>s</u>awwarn<u>a</u>kum thumma quln<u>a</u> lilmal<u>a</u>ikati osjudoo li<u>a</u>dama fasajadoo ill<u>a</u> ibleesa lam yakun mina a<b>l</b>ss<u>a</u>jideen<b>a</b>

We created you, then We shaped you and then We said to the angels, "Prostrate yourselves before Adam," and they all prostrated themselves, except Satan. He was not among those who prostrated themselves.

It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis; He refused to be of those who prostrate.

7

وَلَقَدْ خَلَقْنَٰكُمْ ثُمَّ صَوَّرْنَٰكُمْ ثُمَّ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ لَمْ يَكُن مِّنَ ٱلسَّٰجِدِينَ

O people, Allah created your father Adam, making him in the best of forms and the best of designs. Then He commanded the angels to bow down to him, honouring him, so they did so, all bowing down, except for Iblīs, the Satan, who refused to bow down out of pride and stubbornness.

O people, Allah created your father Adam, making him in the best of forms and the best of designs. Then He commanded the angels to bow down to him, honouring him, so they did so, all bowing down, except for Iblīs, the Satan, who refused to bow down out of pride and stubbornness.

<h2 class="title">Prostration of the Angels to Adam and Shaytan's Arrogance</h2><p>Allah informs the Children of Adam about the honor of their father and the enmity of Shaytan, who still has envy for them and for their father Adam. So they should beware of him and not follow in his footsteps. Allah said, </p><div class="text_uthmani arabic">وَلَقَدْ خَلَقْنَـكُمْ ثُمَّ صَوَّرْنَـكُمْ ثُمَّ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ</div><p>(And surely, We created you and then gave you shape; then We told the angels, "Prostrate yourselves to Adam," and they prostrated,) This is like His saying, </p><div class="text_uthmani arabic">وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ </div><p>(And (remember) when your Lord said to the angels: "I am going to create a man from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul (which I created for him), then fall (you) down prostrating yourselves unto him.") 15:28-29. After Allah created Adam with His Hands from dried clay of altered mud and made him in the shape of a human being, He blew life into him and ordered the angels to prostrate before him, honoring Allah's glory and magnificence. The angels all heard, obeyed and prostrated, but Iblis did not prostrate. We explained this subject in the beginning of Surat Al-Baqarah. Therefore, the Ayah (7:11) refers to Adam, although Allah used the plural in this case, because Adam is the father of all mankind. Similarly, Allah said to the Children of Israel who lived during the time of the Prophet , </p><div class="text_uthmani arabic">وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى</div><p>(And We shaded you with clouds and sent down on you manna and the quail,)2:57 This refers to their forefathers who lived during the time of Moses. But, since that was a favor given to the forefathers, and they are their very source, then the offspring have also been favored by it. This is not the case in: </p><div class="text_uthmani arabic">وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ </div><p>(And indeed We created man out of an extract of clay (water and earth.))23:12 For this merely means that Adam was created from clay. His children were created from Nutfah (mixed male and female sexual discharge). This last Ayah is thus talking about the origin of mankind, not that they were all created from clay, and Allah knows best. </p>

Prostration of the Angels to Adam and Shaytan's ArroganceAllah informs the Children of Adam about the honor of their father and the enmity of Shaytan, who still has envy for them and for their father Adam. So they should beware of him and not follow in his footsteps. Allah said, وَلَقَدْ خَلَقْنَـكُمْ ثُمَّ صَوَّرْنَـكُمْ ثُمَّ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ(And surely, We created you and then gave you shape; then We told the angels, "Prostrate yourselves to Adam," and they prostrated,) This is like His saying, وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ (And (remember) when your Lord said to the angels: "I am going to create a man from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul (which I created for him), then fall (you) down prostrating yourselves unto him.") 15:28-29. After Allah created Adam with His Hands from dried clay of altered mud and made him in the shape of a human being, He blew life into him and ordered the angels to prostrate before him, honoring Allah's glory and magnificence. The angels all heard, obeyed and prostrated, but Iblis did not prostrate. We explained this subject in the beginning of Surat Al-Baqarah. Therefore, the Ayah (7:11) refers to Adam, although Allah used the plural in this case, because Adam is the father of all mankind. Similarly, Allah said to the Children of Israel who lived during the time of the Prophet , وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى(And We shaded you with clouds and sent down on you manna and the quail,)2:57 This refers to their forefathers who lived during the time of Moses. But, since that was a favor given to the forefathers, and they are their very source, then the offspring have also been favored by it. This is not the case in: وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ (And indeed We created man out of an extract of clay (water and earth.))23:12 For this merely means that Adam was created from clay. His children were created from Nutfah (mixed male and female sexual discharge). This last Ayah is thus talking about the origin of mankind, not that they were all created from clay, and Allah knows best.

"What prevented you" (said God), "from bowing (before Adam) at My bidding?" "I am better than him," said he. "You created me from fire, and him from clay."

Said Allah, “What prevented you, that you did not prostrate when I commanded you?” Answered Iblis, “I am better than him; You created me from fire whereas You created him from clay.”

Said He, 'What prevented thee to bow thyself, when I commanded thee?' Said he, 'I am better than he; Thou createdst me of fire, and him Thou createdst of clay.'

[And God] said: "What has kept thee from prostrating thyself when I commanded thee?" Answered [Iblis]: "I am better than he: Thou hast created me out of fire, whereas him Thou hast created out of clay."

Allah said: what prevented thee, that thou shouldst not prostrate thyself, when I bade thee? He said. I am better than he; me Thou createdest me from fire, and him Thou createdest from clay.

(Allah) said: "What prevented you (O Iblis) that you did not prostrate, when I commanded you?" Iblis said: "I am better than him (Adam), You created me from fire, and him You created from clay."

He said, “What prevented you from bowing down when I have commanded you?” He said, “I am better than he; You created me from fire, and You created him from mud.”

Allah said: 'What prevented you from prostrating, when I commanded you to do so?' He said: 'I am better than he. You created me from fire, and him You created from clay.'

(Allah) said: "What prevented you (O Iblis) that you did not prostrate, when I commanded you" Iblis said: "I am better than him (Adam), You created me from fire, and him You created from clay."

He said: What hindered thee that thou didst not fall prostrate when I bade thee? (Iblis) said: I am better than him. Thou createdst me of fire while him Thou didst create of mud.

Said He, ‘What prevented you from prostrating, when I commanded you? ’‘I am better than him,’ he said. ‘You created me from fire and You created him from clay.’

He (Allah) asked: 'What prevented you to prostrate, when I commanded you' 'I am better than he' he replied. 'You created me of fire and You created him of clay'

[Allah] said, "What prevented you from prostrating when I commanded you?" [Satan] said, "I am better than him. You created me from fire and created him from clay."

God asked, "What made you disobey Me?" Satan replied, "I am better than Adam, for You have created me out of fire and Adam out of clay."

He said: What hindered you so that you did not prostrate when I commanded you? He said: I am better than he: Thou hast created me of fire, while him Thou didst create of dust.

Q<u>a</u>la m<u>a</u> manaAAaka all<u>a</u> tasjuda i<u>th</u> amartuka q<u>a</u>la an<u>a</u> khayrun minhu khalaqtanee min n<u>a</u>rin wakhalaqtahu min <u>t</u>een<b>in</b>

God asked, "What prevented you from prostrating yourself when I commanded you to?" He replied, "I am better than he is; You created me from fire, while You created him from clay."

(Allah) said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay."

7

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا۠ خَيْرٌ مِّنْهُ خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُۥ مِن طِينٍ

Allah asked Satan rebuking him: 'What stopped you from following My command to bow down to Adam?' Satan said: 'What prevented me is that I am better than Adam: You created me from fire and Adam from mud, and fire is greater then mud.'

Allah asked Satan rebuking him: 'What stopped you from following My command to bow down to Adam?' Satan said: 'What prevented me is that I am better than Adam: You created me from fire and Adam from mud, and fire is greater then mud.'

<p>Commentary</p><p>The event relating to Sayyidna 'Adam (علیہ السلام) and the Shaytan has appeared earlier in Section four of Surah Al-Baqarah (Ma` ariful-Qur'an, English Translation, under verse 34). Some aspects of the subject have been covered in comments given there. Answers to some others are being given here.</p><p>How Long was the Respite given to Iblis?</p><p>It was exactly at the time Iblis was under the wrath of Allah, he made a prayer, a strange prayer indeed. He asked for a lease of life until the day of Resurrection. The words in which Allah Ta` ala answered the prayer, as they appear in this verse, are no more than: إِنَّكَ مِنَ الْمُنظَرِ‌ينَ (Respite is given to you). From these words, given the nature of the question and the answer, it can be understood that this respite was given until the Resurrection as asked by him. But, what is not stated in this verse clearly is whether the giving of respite mentioned here is until the Resurrection as asked by Iblis, or is for some other duration. But, in another verse, the words: إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ ﴿38﴾ (Till the day of the appointed time - 15:38) appear at this place which, on the surface, seem to suggest that the respite till the day of Qiyamah as asked by Iblis was not given. Instead, given to him was a respite till a particular time which is preserved in Divine knowledge. The outcome is that the prayer of Iblis was answered - though not completely. He was given respite till a particular time and not till the day of Resurrection or Qiyamah.</p><p>Reported in Tafsir Ibn Jarir is a narration from Suddiy which supports this view. The exact words of the report are:</p><p>فلم ینظرہ الی یوم البعث و لکن انظرہ الی یوم الوقت المعلوم و ھو یوم ینفخ فی الصور النفخۃ الاولی فصعق من فی السموات و من فی الارض فمات،</p><p>Allah Ta` ala did not give respite to Iblis till the day of Resurrection, instead, He has given him respite till a day the time of which is appointed and that is the day when the Horn will be blown the first time and whoever there is in the heavens or the earth shall be stunned, and dead.</p><p>In summation, we can say that the Shaytan had actually asked for a respite in his prayer till the time when the second Horn will be blown and all the dead will be resurrected. This is what is called: یوم البعث (Yowm al-Ba’ th). If this prayer was answered as asked, it would have meant that Iblis was to be alive as based on his prayer while the facts on the ground would have been different: That would be a time when nothing will be alive except the One Being of the Eternally-Alive and the Self-Sustaining Hayy and Qaiyyum and that would be the time when the great promise of: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ وَيَبْقَىٰ وَجْهُ رَ‌بِّكَ ذُو الْجَلَالِ وَالْإِكْرَ‌امِ ﴿27﴾ (All that is on it will perish and to remain there shall be the Face of your Lord, full of majesty, bounty and honour - 55:26-27) will stand immensely manifested. On that basis, Iblis was not to live to see that time. Therefore, his one prayer for respite till the Yowm al-Ba’ th was not granted, instead of which, the time of the respite was changed to Yowma yunfakhu fi as-sur, till the day blown is the Horn, and granted at that. The effect would be that death shall be the order of the day for the whole creation. Iblis will have his death as well. When all others are resurrected, he too shall stand resurrected.</p><p>These details remove the possible doubt that could arise from the verse: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ (All that is on it will perish -55:26) referred immediately above specially in relation with this prayer. The apparent contra-diction between the two thus stands resolved.</p><p>The substance of this investigation is that Yowm al-Ba'th and Yowm al-Waqt al-Ma'lum are two separate days. Iblis had asked for respite till the Yowm al-Ba’ th. This was not granted wholly. Instead of that, a change was made and respite was given till the Yowm al-Waqt al-Ma'lum. Hadrat Maulana Ashraf ` Ali Thanavi (رح) ، in Bayan al-Qur'an, has preferred the view that these two are really two separate days. In fact, from the time of the blowing of the first Horn upto the entry into Paradise or Hell, it will be a long day with different things happening at different times in it. Based on these different happenings, that day could be attributed to every event which takes place therein. For instance, it could be called the day of the blowing of the Horn (صُور) and the day of perishing (فَنَا), as well as, the day of Resurrection (بعث) and the day of .Recompense (جزَا). This helps resolves all doubts and difficulties فَللہِ الحَمد .</p><p>Can the Prayer of a Disbeliever be Acceptable?</p><p>The question comes from the verse: وَمَا دُعَاءُ الْكَافِرِ‌ينَ إِلَّا فِي ضَلَالٍ (And the prayer of disbelievers is but in vain - 13:14), it is usually taken that the prayer made by a disbeliever is not answered. But, from this event concerning Iblis and the statement in the verse, this difficulty becomes obvious. The answer is that, in this mortal world, even the prayer of a disbeliever can be answered - so much so, that even the prayer of the foremost disbeliever, Iblis, was answered. But, in the Hereafter, the prayer of a disbeliever will not be answered. The verse quoted above relates to the Hereafter ('Akhirah). It has nothing to do with this mortal world.</p><p>The Event of 'Adam and Iblis: The Rationale of Different Words</p><p>This story appears in the Holy Qur'an at several places. The words used in relevant questions and answers differ everywhere, though the event is the same. The reason is that the subject remains the same when the main event is described. That the words remain exactly the same everywhere is not necessary. A narration could be based on meaning too. If the unity of subject and sense exists, variations in words do not deserve consideration.</p><p>What made Iblis speak the way he did before Allah?</p><p>The place where Iblis dared to speak was in the Most August conceivable Presence of the Master of all Honour where the awe and majesty of the occasion would not allow even angels and prophets and messengers to breathe. How did he do that? ` Ulama say that this was a somber and highly cutting manifestation of the Divine wrath that, because of the rejection of Iblis, his view was so obstructed (hijab) that he became blind to the grandeur and awe of Allah Ta` ala and irreverence came down to settle on him all over. (Abridged from Bayern al-Qur'an)</p><p>The Assault of Shaytan is Multi-Dimensional, not simply Four-Sided</p><p>In the present verse (17), Iblis is said to have identified four sides from which he planned to mislead the children of 'Adam, that is, the front, the rear and the right and the left. But, the purpose here is not to set up any limits. Instead, the sense is that this will be from all sides and directions. Therefore, the probability of his leading people astray from above and beneath the feet does not contradict it. Similarly, the saying of the Hadith that - Shaytan can enter the human body and move through the arteries and veins of blood and take command of the whole body - is also not contradictory to this.</p><p>In the cited verses (13 18), the Shaytan has been commanded to leave the heavens twice. First, when it was said: فَاخْرُ‌جْ إِنَّكَ مِنَ الصَّاغِرِ‌ينَ (So, go. You are of the low.) and then, when it was said: فَاخْرُ‌جْ إِنَّكَ مِنَ الصَّاغِرِ‌ينَ (Get out of here, condemned ...). Here, the first saying is perhaps a proposal while the other is its implementation. (Abridged from Bayan a1-Qur'an)</p>

CommentaryThe event relating to Sayyidna 'Adam (علیہ السلام) and the Shaytan has appeared earlier in Section four of Surah Al-Baqarah (Ma` ariful-Qur'an, English Translation, under verse 34). Some aspects of the subject have been covered in comments given there. Answers to some others are being given here.How Long was the Respite given to Iblis?It was exactly at the time Iblis was under the wrath of Allah, he made a prayer, a strange prayer indeed. He asked for a lease of life until the day of Resurrection. The words in which Allah Ta` ala answered the prayer, as they appear in this verse, are no more than: إِنَّكَ مِنَ الْمُنظَرِ‌ينَ (Respite is given to you). From these words, given the nature of the question and the answer, it can be understood that this respite was given until the Resurrection as asked by him. But, what is not stated in this verse clearly is whether the giving of respite mentioned here is until the Resurrection as asked by Iblis, or is for some other duration. But, in another verse, the words: إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ ﴿38﴾ (Till the day of the appointed time - 15:38) appear at this place which, on the surface, seem to suggest that the respite till the day of Qiyamah as asked by Iblis was not given. Instead, given to him was a respite till a particular time which is preserved in Divine knowledge. The outcome is that the prayer of Iblis was answered - though not completely. He was given respite till a particular time and not till the day of Resurrection or Qiyamah.Reported in Tafsir Ibn Jarir is a narration from Suddiy which supports this view. The exact words of the report are:فلم ینظرہ الی یوم البعث و لکن انظرہ الی یوم الوقت المعلوم و ھو یوم ینفخ فی الصور النفخۃ الاولی فصعق من فی السموات و من فی الارض فمات،Allah Ta` ala did not give respite to Iblis till the day of Resurrection, instead, He has given him respite till a day the time of which is appointed and that is the day when the Horn will be blown the first time and whoever there is in the heavens or the earth shall be stunned, and dead.In summation, we can say that the Shaytan had actually asked for a respite in his prayer till the time when the second Horn will be blown and all the dead will be resurrected. This is what is called: یوم البعث (Yowm al-Ba’ th). If this prayer was answered as asked, it would have meant that Iblis was to be alive as based on his prayer while the facts on the ground would have been different: That would be a time when nothing will be alive except the One Being of the Eternally-Alive and the Self-Sustaining Hayy and Qaiyyum and that would be the time when the great promise of: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ وَيَبْقَىٰ وَجْهُ رَ‌بِّكَ ذُو الْجَلَالِ وَالْإِكْرَ‌امِ ﴿27﴾ (All that is on it will perish and to remain there shall be the Face of your Lord, full of majesty, bounty and honour - 55:26-27) will stand immensely manifested. On that basis, Iblis was not to live to see that time. Therefore, his one prayer for respite till the Yowm al-Ba’ th was not granted, instead of which, the time of the respite was changed to Yowma yunfakhu fi as-sur, till the day blown is the Horn, and granted at that. The effect would be that death shall be the order of the day for the whole creation. Iblis will have his death as well. When all others are resurrected, he too shall stand resurrected.These details remove the possible doubt that could arise from the verse: كُلُّ مَنْ عَلَيْهَا فَانٍ ﴿26﴾ (All that is on it will perish -55:26) referred immediately above specially in relation with this prayer. The apparent contra-diction between the two thus stands resolved.The substance of this investigation is that Yowm al-Ba'th and Yowm al-Waqt al-Ma'lum are two separate days. Iblis had asked for respite till the Yowm al-Ba’ th. This was not granted wholly. Instead of that, a change was made and respite was given till the Yowm al-Waqt al-Ma'lum. Hadrat Maulana Ashraf ` Ali Thanavi (رح) ، in Bayan al-Qur'an, has preferred the view that these two are really two separate days. In fact, from the time of the blowing of the first Horn upto the entry into Paradise or Hell, it will be a long day with different things happening at different times in it. Based on these different happenings, that day could be attributed to every event which takes place therein. For instance, it could be called the day of the blowing of the Horn (صُور) and the day of perishing (فَنَا), as well as, the day of Resurrection (بعث) and the day of .Recompense (جزَا). This helps resolves all doubts and difficulties فَللہِ الحَمد .Can the Prayer of a Disbeliever be Acceptable?The question comes from the verse: وَمَا دُعَاءُ الْكَافِرِ‌ينَ إِلَّا فِي ضَلَالٍ (And the prayer of disbelievers is but in vain - 13:14), it is usually taken that the prayer made by a disbeliever is not answered. But, from this event concerning Iblis and the statement in the verse, this difficulty becomes obvious. The answer is that, in this mortal world, even the prayer of a disbeliever can be answered - so much so, that even the prayer of the foremost disbeliever, Iblis, was answered. But, in the Hereafter, the prayer of a disbeliever will not be answered. The verse quoted above relates to the Hereafter ('Akhirah). It has nothing to do with this mortal world.The Event of 'Adam and Iblis: The Rationale of Different WordsThis story appears in the Holy Qur'an at several places. The words used in relevant questions and answers differ everywhere, though the event is the same. The reason is that the subject remains the same when the main event is described. That the words remain exactly the same everywhere is not necessary. A narration could be based on meaning too. If the unity of subject and sense exists, variations in words do not deserve consideration.What made Iblis speak the way he did before Allah?The place where Iblis dared to speak was in the Most August conceivable Presence of the Master of all Honour where the awe and majesty of the occasion would not allow even angels and prophets and messengers to breathe. How did he do that? ` Ulama say that this was a somber and highly cutting manifestation of the Divine wrath that, because of the rejection of Iblis, his view was so obstructed (hijab) that he became blind to the grandeur and awe of Allah Ta` ala and irreverence came down to settle on him all over. (Abridged from Bayern al-Qur'an)The Assault of Shaytan is Multi-Dimensional, not simply Four-SidedIn the present verse (17), Iblis is said to have identified four sides from which he planned to mislead the children of 'Adam, that is, the front, the rear and the right and the left. But, the purpose here is not to set up any limits. Instead, the sense is that this will be from all sides and directions. Therefore, the probability of his leading people astray from above and beneath the feet does not contradict it. Similarly, the saying of the Hadith that - Shaytan can enter the human body and move through the arteries and veins of blood and take command of the whole body - is also not contradictory to this.In the cited verses (13 18), the Shaytan has been commanded to leave the heavens twice. First, when it was said: فَاخْرُ‌جْ إِنَّكَ مِنَ الصَّاغِرِ‌ينَ (So, go. You are of the low.) and then, when it was said: فَاخْرُ‌جْ إِنَّكَ مِنَ الصَّاغِرِ‌ينَ (Get out of here, condemned ...). Here, the first saying is perhaps a proposal while the other is its implementation. (Abridged from Bayan a1-Qur'an)

<div class="text_uthmani arabic">مَا مَنَعَكَ أَلاَّ تَسْجُدَ</div><p>(What prevented you (O Iblis) that you did not prostrate) 7: 12 meaning, what stopped and hindered you from prostrating after I ordered you to do so, according to Ibn Jarir. This meaning is sound, and Allah knows best. Iblis, may Allah curse him, said, </p><div class="text_uthmani arabic">أَنَاْ خَيْرٌ مِّنْهُ</div><p>(I am better than him (Adam)), and this excuse is worse than the crime itself! Shaytan said that he did not obey Allah because he who is better cannot prostrate to he who is less. Shaytan, may Allah curse him, meant that he is better than Adam, "So how can You order me to prostrate before him" Shaytan said that he is better than Adam because he was created from fire while, "You created him from clay, and fire is better." The cursed one looked at the origin of creation not at the honor bestowed, that is, Allah creating Adam with His Hand and blowing life into him. Shaytan made a false comparison when confronted by Allah's command, </p><div class="text_uthmani arabic">فَقَعُواْ لَهُ سَـجِدِينَ</div><p>("Then you fall down prostrate to him")38:72. Therefore, Shaytan alone contradicted the angels, because he refused to prostrate. He, thus, became `Ablasa' from the mercy, meaning, lost hope in acquiring Allah's mercy. He committed this error, may Allah curse him, due to his false comparison. His claim that the fire is more honored than mud was also false, because mud has the qualities of wisdom, for - bearance, patience and assurance, mud is where plants grow, flourish, increase, and provide good. To the contrary, fire has the qualities of burning, recklessness and hastiness. Therefore, the origin of creation directed Shaytan to failure, while the origin of Adam led him to return to Allah with repentance, humbleness, obedience and submission to His command, admitting his error and seeking Allah's forgiveness and pardon for it. Muslim recorded that `Aishah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»</div><p>(The angels were created from light, Shaytan from a smokeless flame of fire, while Adam was created from what was described to you). </p><h2 class="title">Iblis was the First to use Qiyas (Analogical Comparison)</h2><p>Ibn Jarir recorded that Al-Hasan commented on Shaytan's statement, </p><div class="text_uthmani arabic">خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ</div><p>("You created me from fire, and him You created from clay.") "Iblis used Qiyas analogy, and he was the first one to do so." This statement has an authentic chain of narration. Ibn Jarir recorded that Ibn Sirin said, "The first to use Qiyas was Iblis, and would the sun and moon be worshipped if it was not for Qiyas" This statement also has an authentic chain of narration. </p>

مَا مَنَعَكَ أَلاَّ تَسْجُدَ(What prevented you (O Iblis) that you did not prostrate) 7: 12 meaning, what stopped and hindered you from prostrating after I ordered you to do so, according to Ibn Jarir. This meaning is sound, and Allah knows best. Iblis, may Allah curse him, said, أَنَاْ خَيْرٌ مِّنْهُ(I am better than him (Adam)), and this excuse is worse than the crime itself! Shaytan said that he did not obey Allah because he who is better cannot prostrate to he who is less. Shaytan, may Allah curse him, meant that he is better than Adam, "So how can You order me to prostrate before him" Shaytan said that he is better than Adam because he was created from fire while, "You created him from clay, and fire is better." The cursed one looked at the origin of creation not at the honor bestowed, that is, Allah creating Adam with His Hand and blowing life into him. Shaytan made a false comparison when confronted by Allah's command, فَقَعُواْ لَهُ سَـجِدِينَ("Then you fall down prostrate to him")38:72. Therefore, Shaytan alone contradicted the angels, because he refused to prostrate. He, thus, became `Ablasa' from the mercy, meaning, lost hope in acquiring Allah's mercy. He committed this error, may Allah curse him, due to his false comparison. His claim that the fire is more honored than mud was also false, because mud has the qualities of wisdom, for - bearance, patience and assurance, mud is where plants grow, flourish, increase, and provide good. To the contrary, fire has the qualities of burning, recklessness and hastiness. Therefore, the origin of creation directed Shaytan to failure, while the origin of Adam led him to return to Allah with repentance, humbleness, obedience and submission to His command, admitting his error and seeking Allah's forgiveness and pardon for it. Muslim recorded that `Aishah said that the Messenger of Allah said, «خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»(The angels were created from light, Shaytan from a smokeless flame of fire, while Adam was created from what was described to you). Iblis was the First to use Qiyas (Analogical Comparison)Ibn Jarir recorded that Al-Hasan commented on Shaytan's statement, خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ("You created me from fire, and him You created from clay.") "Iblis used Qiyas analogy, and he was the first one to do so." This statement has an authentic chain of narration. Ibn Jarir recorded that Ibn Sirin said, "The first to use Qiyas was Iblis, and would the sun and moon be worshipped if it was not for Qiyas" This statement also has an authentic chain of narration.

So God said: "Descend. You have no right to be insolent here. Go, and away; you are one of the damned."

Said Allah, “Therefore go down from here – it does not befit you to stay here and be proud – exit, you are of the degraded.”

Said He, 'Get thee down out of it; it is not for thee to wax proud here, so go thou forth; surely thou art among the humbled.'

[God] said: "Down with thee, then, from this [state] -for it is not meet for thee to show arrogance here! Go forth, then: verily, among the humiliated shalt thou be!"

Allah said: then get thee down from hence; not for thee is it to be stiff-necked herein. So go thou forth; verily thou art of the abject ones.

(Allah) said: "(O Iblis) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced."

He said, “Get down from it! It is not for you to act arrogantly in it. Get out! You are one of the lowly!”

Allah said: 'Then get you down from here. It does not behove you to be arrogant here. So be gone. You will be among the humiliated.'

(Allah) said: "(O Iblis) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced."

He said: Then go down hence! It is not for thee to show pride here, so go forth! Lo! thou art of those degraded.

‘Get down from it!’ He said. ‘It is not for you to be arrogant therein. Begone! You are indeed among the degraded ones.’

He (Allah) said: 'Descend from it! This is no place for you to be proud. Begone, you are of the humiliated'

[Allah] said, "Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.

The Lord ordered Satan to get out (of Paradise) saying, "This is no place for you to be proud. Get out of this place, for you are worthless".

He said: Then get forth from this (state), for it does not befit you to behave proudly therein. Go forth, therefore, surely you are of the abject ones.

Q<u>a</u>la fa<b>i</b>hbi<u>t</u> minh<u>a</u> fam<u>a</u> yakoonu laka an tatakabbara feeh<u>a</u> fa<b>o</b>khruj innaka mina a<b>l</b><u>ssa</u>ghireen<b>a</b>

God said, "Get down from here! This is no place for your arrogance. Get out! You are contemptible!"

(Allah) said: "Get thee down from this: it is not for thee to be arrogant here: get out, for thou art of the meanest (of creatures)."

7

قَالَ فَٱهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَٱخْرُجْ إِنَّكَ مِنَ ٱلصَّٰغِرِينَ

Allah told Satan: 'Go down from Paradise, because it is not appropriate for you to be proud in it; as it is a place for those who are good and pure-hearted. You are O Satan disgraced and humiliated, even though you consider yourself to be superior to Adam.

Allah told Satan: 'Go down from Paradise, because it is not appropriate for you to be proud in it; as it is a place for those who are good and pure-hearted. You are O Satan disgraced and humiliated, even though you consider yourself to be superior to Adam.

<div class="text_uthmani arabic">فَاهْبِطْ مِنْهَا</div><p>(Get down from this) "because you defied My command and disobeyed Me. Get out, it is not for you to be arrogant here," in Paradise, according to the scholars of Tafsir. It could also refer to particular status which he held in the utmost highs. Allah said to Iblis, </p><div class="text_uthmani arabic">فَاخْرُجْ إِنَّكَ مِنَ الصَّـغِرِينَ</div><p>(Get out, for you are of those humiliated and disgraced.) as just recompense for his ill intentions, by giving him the opposite of what he intended (arrogance). This is when the cursed one remembered and asked for respite until the Day of Judgment, </p><div class="text_uthmani arabic">قَالَ رَبِّ فَأَنظِرْنِى إِلَى يَوْمِ يُبْعَثُونَ - قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ </div><p>(Then allow me respite till the Day they are raised up. (Allah) said: "Then you are of those respited.") 15: 36-37 Allah gave Shaytan what he asked for out of His wisdom, being His decision and decree, that is never prevented or resisted. Surely, none can avert His decision, and He is swift in reckoning. </p>

فَاهْبِطْ مِنْهَا(Get down from this) "because you defied My command and disobeyed Me. Get out, it is not for you to be arrogant here," in Paradise, according to the scholars of Tafsir. It could also refer to particular status which he held in the utmost highs. Allah said to Iblis, فَاخْرُجْ إِنَّكَ مِنَ الصَّـغِرِينَ(Get out, for you are of those humiliated and disgraced.) as just recompense for his ill intentions, by giving him the opposite of what he intended (arrogance). This is when the cursed one remembered and asked for respite until the Day of Judgment, قَالَ رَبِّ فَأَنظِرْنِى إِلَى يَوْمِ يُبْعَثُونَ - قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ (Then allow me respite till the Day they are raised up. (Allah) said: "Then you are of those respited.") 15: 36-37 Allah gave Shaytan what he asked for out of His wisdom, being His decision and decree, that is never prevented or resisted. Surely, none can avert His decision, and He is swift in reckoning.

"Grant me respite," said he, "till the raising of the dead."

He said, “Give me respite till the day when people will be resurrected.”

Said he, 'Respite me till the day they shall be raised.'

Said [Iblis]: "Grant me a respite till the Day when all shall be raised from the dead."

He said: respite me till the Day they shall be raised up.

(Iblis) said: "Allow me respite till the Day they are raised up (i.e. the Day of Resurrection)."

He said, “Give me respite, until the Day they are resurrected.”

Satan replied: 'Give me respite till the Day they shall be raised.'

(Iblis) said: "Allow me respite till the Day they are raised up (the Day of Resurrection)."

He said: Reprieve me till the day when they are raised (from the dead).

He said, ‘Respite me till the day they will be resurrected.’

he replied: 'Respite me till the Day of Resurrection'

[Satan] said, "Reprieve me until the Day they are resurrected."

Satan asked the Lord to give him respite (keep him alive) until the Day of Resurrection.

He said: Respite me until the day when they are raised up.

Q<u>a</u>la an<i><u>th</u></i>irnee il<u>a</u> yawmi yubAAathoon<b>a</b>

Satan said, "Give me respite until the Day of Resurrection,"

He said: "Give me respite till the day they are raised up."

7

قَالَ أَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ

Satan asked Allah: 'O my Lord, give me relief until the Day of Rising, so that I could tempt and misguide whomever of the children of Adam I am able to tempt.'

Satan asked Allah: 'O my Lord, give me relief until the Day of Rising, so that I could tempt and misguide whomever of the children of Adam I am able to tempt.'

And God said: "You have the respite."

Said Allah, “You are given respite.”

Said He, 'Thou art among the ones that are respited.'

[And God] replied: "Verily, thou shalt be among those who are granted a respite."

Allah said: verily thou art of the respited.

(Allah) said: "You are of those allowed respite."

He said, “You are of those given respite.”

Allah said: 'You are granted respite.'

(Allah) said: "You are of those respited."

He said: Lo! thou art of those reprieved.

Said He, ‘You are indeed among the reprieved.’

Said He (Allah): 'you are among the respited'

[Allah] said, "Indeed, you are of those reprieved."

The Lord told him, "We will grant you this respite."

He said: Surely you are of the respited ones.

Q<u>a</u>la innaka mina almun<i><u>th</u></i>areen<b>a</b>

and God replied, "You are granted respite."

(Allah) said: "Be thou among those who have respite."

7

قَالَ إِنَّكَ مِنَ ٱلْمُنظَرِينَ

Allah told Satan: 'You are O Satan given respite till the first blast of the trumpet when all created beings die, and the Creator alone remains.'.

Allah told Satan: 'You are O Satan given respite till the first blast of the trumpet when all created beings die, and the Creator alone remains.'.

"Since You led me into error," said Iblis, "I shall lie in wait for them along Your straight path.

He said, “Hence I swear by the fact that You sent me astray, I will certainly lay in wait for them on Your Straight Path.”

Said he, 'Now, for Thy perverting me, I shall surely sit in ambush for them on Thy straight path;

[Whereupon Iblis] said: "Now that Thou hast thwarted me," shall most certainly lie in ambush for them all along Thy straight way,

He said: because Thou hast seduced me, I will beset for them Thy straight path.

(Iblis) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path.

He said, “Because you have lured me, I will waylay them on Your straight path.

Satan said: 'Since You have led me astray, I shall surely sit in ambush for them on Your Straight Path.

(Iblis) said: "Because You have `Aghwaytni', surely, I will sit in wait against them (human beings) on Your straight path.

He said: Now, because Thou hast sent me astray, verily I shall lurk in ambush for them on Thy Right Path.

‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path.

he answered: 'Because You have caused me to go astray, I will waylay them as they walk on Your Straight Path,

[Satan] said, "Because You have put me in error, I will surely sit in wait for them on Your straight path.

Then Satan said, "Because you have made me go astray, I shall certainly try to seduce people into straying from the right path.

He said: As Thou hast caused me to remain disappointed I will certainly lie in wait for them in Thy straight path.

Q<u>a</u>la fabim<u>a</u> aghwaytanee laaqAAudanna lahum <u>s</u>ir<u>at</u>aka almustaqeem<b>a</b>

Then Satan said, "Because You have put me in the wrong, I will lie in ambush for them on Your straight path:

He said: "Because thou hast thrown me out of the way, lo! I will lie in wait for them on thy straight way:

7

قَالَ فَبِمَآ أَغْوَيْتَنِى لَأَقْعُدَنَّ لَهُمْ صِرَٰطَكَ ٱلْمُسْتَقِيمَ

Satan said: 'Because You have made me fall into error through not following Your command to bow down to Adam, I will surely sit in wait for the children of Adam upon Your straight path, to turn them away and mislead them from it, just as I was misled through not bowing down to Adam.'

Satan said: 'Because You have made me fall into error through not following Your command to bow down to Adam, I will surely sit in wait for the children of Adam upon Your straight path, to turn them away and mislead them from it, just as I was misled through not bowing down to Adam.'

<div class="text_uthmani arabic">إِلَى يَوْمِ يُبْعَثُونَ</div><p>(till the Day they are raised up (resurrected)) and Iblis was sure that he got what he wanted, he went on in defiance and rebellion. He said, </p><div class="text_uthmani arabic">فَبِمَآ أَغْوَيْتَنِى لأَقْعُدَنَّ لَهُمْ صِرَطَكَ الْمُسْتَقِيمَ</div><p>("Because You have `Aghwaytani', surely, I will sit in wait against them (human beings) on Your straight path.") meaning, as You have sent me astray. Ibn `Abbas said that `Aghwaytani' means, "Misguided me." Others said, "As You caused my ruin, I will sit in wait for Your servants whom You will create from the offspring of the one you expelled me for." He went on, </p><div class="text_uthmani arabic">صِرَطَكَ الْمُسْتَقِيمَ</div><p>(Your straight path), the path of truth and the way of safety. I (Iblis) will misguide them from this path so that they do not worship You Alone, because You sent me astray. Mujahid said that the `straight path', refers to the truth. Imam Ahmad recorded that Saburah bin Abi Al-Fakih said that he heard the Messenger of Allah saying, </p><div class="text_uthmani arabic">«إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِطُرُقِهِ، فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ، فَقَالَ: أَتُسْلِمُ وَتَذَرُ دِينَكَ وَدِينَ آبَائِكَ؟ قَالَ: فَعَصَاهُ وَأَسْلَم»</div><div class="text_uthmani arabic">قال: </div><div class="text_uthmani arabic">«قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ: أَتُهَاجِرُ وَتَدَعُ أَرْضَكَ وَسَمَاءَكَ؟ وَإِنَّمَا مَثَلُ الْمُهَاجِرِ كَالْفَرَسِ فِي الطِّوَلِ، فَعَصَاهُ وَهَاجَرَ، ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ وَهُوَ جِهَادُ النَّفْسِ وَالْمَالِ، فَقَالَ: تُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ الْمَرْأَةُ وَيُقْسَمُ الْمَالُ، قاَلَ: فَعَصَاهُ وَجَاهَد»</div><div class="text_uthmani arabic">وقال رسول اللهصلى الله عليه وسلّم: </div><div class="text_uthmani arabic">«فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ فَمَاتَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ قُتِلَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ غَرِقَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ أَوْ وَقَصَتْهُ دَابَّةٌ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّة»</div><p>(Shaytan sat in wait for the Son of Adam in all his paths. He sat in the path of Islam, saying, `Would you embrace Islam and abandon your religion and the religion of your forefathers' However, the Son of Adam disobeyed Shaytan and embraced Islam. So Shaytan sat in the path of Hijrah (migration in the cause of Allah), saying, `Would you migrate and leave your land and sky' But the parable of the Muhajir is that of a horse in his stamina So, he disobeyed Shaytan and migrated. So Shaytan sat in the path of Jihad, against one's self and with his wealth, saying, `If you fight, you will be killed, your wife will be married and your wealth divided.' So he disobeyed him and performed Jihad. Therefore, whoever among them (Children of Adam) does this and dies, it will be a promise from Allah that He admits him into Paradise. If he is killed, it will be a promise from Allah that He admits him into Paradise. If he drowns, it will be a promise from Allah that He admits him into Paradise. If the animal breaks his neck, it will be a promise from Allah that He admits him into Paradise.) `Ali bin Abi Talhah reported that Ibn `Abbas commented on: </p><div class="text_uthmani arabic">ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ</div><p>(Then I will come to them from before them) Raising doubts in them concerning their Hereafter, </p><div class="text_uthmani arabic">وَمِنْ خَلْفِهِمْ</div><p>(and (from) behind them), making them more eager for this life, </p><div class="text_uthmani arabic">وَعَنْ أَيْمَـنِهِمْ</div><p>(from their right), causing them confusion in the religion, </p><div class="text_uthmani arabic">وَعَن شَمَآئِلِهِمْ</div><p>(and from their left) luring them to commit sins." This is meant to cover all paths of good and evil. Shaytan discourages the people from the path of good and lures them to the path of evil. Al-Hakam bin Abban said that `Ikrimah narrated from Ibn `Abbas concerning the Ayah, </p><div class="text_uthmani arabic">ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ</div><p>(Then I will come to them from before them and behind them, from their right and from their left,) "He did not say that he will come from above them, because the mercy descends from above." `Ali bin Abi Talhah reported that Ibn `Abbas said, </p><div class="text_uthmani arabic">وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ</div><p>(and You will not find most of them to be thankful.) "means, those who single Him out in worship." When Shaytan said this, it was a guess and an assumption on his part. Yet, the truth turned out to be the same, for Allah said, </p><div class="text_uthmani arabic">وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ - وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ </div><p>(And indeed Iblis (Shaytan) did prove true his thought about them, and they followed him, all except a group of true believers. And he had no authority over them, except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything.) 34:20-21. tThis is why there is a Hadith that encourages seeking refuge with Allah from the lures of Shaytan from all directions. Imam Ahmad narrated that `Abdullah bin `Umar said, "The Messenger of Allah used to often recite this supplication in the morning and when the night falls, </p><div class="text_uthmani arabic">«اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِعَظَمتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي»</div><p>(O Allah! I ask You for well-being in this life and the Hereafter. O Allah! I ask You for pardon and well-being in my religion, life, family and wealth. O Allah! Cover my errors and reassure me in times of difficulty. O Allah! Protect me from before me, from behind me, from my right, from my left and from above me. I seek refuge with Your greatness from being killed from below me.)" Waki` commented (about being killed from below), "This refers to earthquakes." Abu Dawud, An-Nasa'i, Ibn Majah, Ibn Hibban and Al-Hakim collected this Hadith, and Al-Hakim said, "Its chain is Sahih. " </p>

إِلَى يَوْمِ يُبْعَثُونَ(till the Day they are raised up (resurrected)) and Iblis was sure that he got what he wanted, he went on in defiance and rebellion. He said, فَبِمَآ أَغْوَيْتَنِى لأَقْعُدَنَّ لَهُمْ صِرَطَكَ الْمُسْتَقِيمَ("Because You have `Aghwaytani', surely, I will sit in wait against them (human beings) on Your straight path.") meaning, as You have sent me astray. Ibn `Abbas said that `Aghwaytani' means, "Misguided me." Others said, "As You caused my ruin, I will sit in wait for Your servants whom You will create from the offspring of the one you expelled me for." He went on, صِرَطَكَ الْمُسْتَقِيمَ(Your straight path), the path of truth and the way of safety. I (Iblis) will misguide them from this path so that they do not worship You Alone, because You sent me astray. Mujahid said that the `straight path', refers to the truth. Imam Ahmad recorded that Saburah bin Abi Al-Fakih said that he heard the Messenger of Allah saying, «إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِطُرُقِهِ، فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ، فَقَالَ: أَتُسْلِمُ وَتَذَرُ دِينَكَ وَدِينَ آبَائِكَ؟ قَالَ: فَعَصَاهُ وَأَسْلَم»قال: «قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ: أَتُهَاجِرُ وَتَدَعُ أَرْضَكَ وَسَمَاءَكَ؟ وَإِنَّمَا مَثَلُ الْمُهَاجِرِ كَالْفَرَسِ فِي الطِّوَلِ، فَعَصَاهُ وَهَاجَرَ، ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ وَهُوَ جِهَادُ النَّفْسِ وَالْمَالِ، فَقَالَ: تُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ الْمَرْأَةُ وَيُقْسَمُ الْمَالُ، قاَلَ: فَعَصَاهُ وَجَاهَد»وقال رسول اللهصلى الله عليه وسلّم: «فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ فَمَاتَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ قُتِلَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ غَرِقَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ أَوْ وَقَصَتْهُ دَابَّةٌ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّة»(Shaytan sat in wait for the Son of Adam in all his paths. He sat in the path of Islam, saying, `Would you embrace Islam and abandon your religion and the religion of your forefathers' However, the Son of Adam disobeyed Shaytan and embraced Islam. So Shaytan sat in the path of Hijrah (migration in the cause of Allah), saying, `Would you migrate and leave your land and sky' But the parable of the Muhajir is that of a horse in his stamina So, he disobeyed Shaytan and migrated. So Shaytan sat in the path of Jihad, against one's self and with his wealth, saying, `If you fight, you will be killed, your wife will be married and your wealth divided.' So he disobeyed him and performed Jihad. Therefore, whoever among them (Children of Adam) does this and dies, it will be a promise from Allah that He admits him into Paradise. If he is killed, it will be a promise from Allah that He admits him into Paradise. If he drowns, it will be a promise from Allah that He admits him into Paradise. If the animal breaks his neck, it will be a promise from Allah that He admits him into Paradise.) `Ali bin Abi Talhah reported that Ibn `Abbas commented on: ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ(Then I will come to them from before them) Raising doubts in them concerning their Hereafter, وَمِنْ خَلْفِهِمْ(and (from) behind them), making them more eager for this life, وَعَنْ أَيْمَـنِهِمْ(from their right), causing them confusion in the religion, وَعَن شَمَآئِلِهِمْ(and from their left) luring them to commit sins." This is meant to cover all paths of good and evil. Shaytan discourages the people from the path of good and lures them to the path of evil. Al-Hakam bin Abban said that `Ikrimah narrated from Ibn `Abbas concerning the Ayah, ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ(Then I will come to them from before them and behind them, from their right and from their left,) "He did not say that he will come from above them, because the mercy descends from above." `Ali bin Abi Talhah reported that Ibn `Abbas said, وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ(and You will not find most of them to be thankful.) "means, those who single Him out in worship." When Shaytan said this, it was a guess and an assumption on his part. Yet, the truth turned out to be the same, for Allah said, وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ - وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ (And indeed Iblis (Shaytan) did prove true his thought about them, and they followed him, all except a group of true believers. And he had no authority over them, except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything.) 34:20-21. tThis is why there is a Hadith that encourages seeking refuge with Allah from the lures of Shaytan from all directions. Imam Ahmad narrated that `Abdullah bin `Umar said, "The Messenger of Allah used to often recite this supplication in the morning and when the night falls, «اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِعَظَمتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي»(O Allah! I ask You for well-being in this life and the Hereafter. O Allah! I ask You for pardon and well-being in my religion, life, family and wealth. O Allah! Cover my errors and reassure me in times of difficulty. O Allah! Protect me from before me, from behind me, from my right, from my left and from above me. I seek refuge with Your greatness from being killed from below me.)" Waki` commented (about being killed from below), "This refers to earthquakes." Abu Dawud, An-Nasa'i, Ibn Majah, Ibn Hibban and Al-Hakim collected this Hadith, and Al-Hakim said, "Its chain is Sahih. "

And I shall come upon them from the front and behind, right and left; and You will not find among them many who would give thanks."

“Then I will certainly approach them – from their front and from behind them and from their right and from their left; and You will find most of them not thankful.”

then I shall come on them from before them and from behind them, from their right hands and their left hands; Thou wilt not find most of them thankful.'

and shall most certainly fall upon them openly as well as in a manner beyond their ken, and from their right and from their left: and most of them Thou wilt find ungrateful."

Then surely I will come upon them from before them and from behind them and from their right and from their left, and Thou shalt not find the most of them thankful.

Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)."

Then I will come at them from before them, and from behind them, and from their right, and from their left; and you will not find most of them appreciative.”

Then I will come upon them from the front and from the rear, and from their right and from their left. And You will not find most of them thankful.'

"Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them to be thankful."

Then I shall come upon them from before them and from behind them and from their right hands and from their left hands, and Thou wilt not find most of them beholden (unto Thee).

Then I will come at them from their front and from their rear, and from their right and their left, and You will not find most of them to be grateful.’

and come upon them from the front and from the rear, from their right and from their left. Then, You shall find most of them ungrateful'

Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."

I shall attack them from all directions and You will not find many of them giving You thanks".

Then I will certainly come to them from before them and from behind them, and from their right-hand side and from their left-hand side; and Thou shalt not find most of them thankful.

Thumma la<u>a</u>tiyannahum min bayni aydeehim wamin khalfihim waAAan aym<u>a</u>nihim waAAan sham<u>a</u>ilihim wal<u>a</u> tajidu aktharahum sh<u>a</u>kireen<b>a</b>

then I will surely come upon them from before them and from behind them and from their right and from their left, and then You will find most of them ungrateful."

"Then will I assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for thy mercies)."

7

ثُمَّ لَءَاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَٰنِهِمْ وَعَن شَمَآئِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَٰكِرِينَ

'I will surely come to them from every direction, causing them to neglect the Afterlife, and desire the life of this world, giving them doubts, and making their low desires seem beautiful to them. And You will not find O my Lord most of them thankful to You, because of the denial and ingratitude I will lead them to.

'I will surely come to them from every direction, causing them to neglect the Afterlife, and desire the life of this world, giving them doubts, and making their low desires seem beautiful to them. And You will not find O my Lord most of them thankful to You, because of the denial and ingratitude I will lead them to.

"Begone," said (God), "contemptible and rejected! As for those who follow you, I shall fill up Hell with all of you.

He said, “Exit from here, rejected, outcast; indeed whoever among them follows your bidding, I will fill hell with all of you.”

Said He, 'Go thou forth from it, despised and banished. Those of them that follow thee -- I shall assuredly fill Gehenna with all of you.'

[And God] said: "Go forth from here, disgraced and disowned! [And] as for such of them as follow thee - I will most certainly fill hell with you all!

Allah said: go thou forth from hence, scorned, driven away. Whosoever of them followeth thee, I will of a surety fill Hell with you all.

(Allah) said (to Iblis) "Get out from this (Paradise) disgraced and expelled. Whoever of them (mankind) will follow you, then surely I will fill Hell with you all."

He said, “Get out of it, despised and vanquished. Whoever among them follows you—I will fill up Hell with you all.

Allah said: 'Go away from here - disgraced and expelled. I shall fill the Hell with all those that follow you.

(Allah) said (to Iblis): "Get out from this (Paradise), Madh'uman Madhura. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all."

He said: Go forth from hence, degraded, banished. As for such of them as follow thee, surely I will fill hell with all of you.

Said He, ‘Begone hence, blameful and banished! Whoever of them follows you, I will surely fill hell with you all.’

'Begone' said He, 'despised and outcast. (As for) those of them that follow you, I shall fill Gehenna (Hell) with all of you'

[Allah] said, "Get out of Paradise, reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together."

The Lord told Satan, "Get out of this garden, for you are banished and despised. Hell will be filled with all of those who follow you."

He said: Get out of this (state), despised, driven away; whoever of them will follow you, I will certainly fill hell with you all.

Q<u>a</u>la okhruj minh<u>a</u> ma<u>th</u>ooman mad<u>h</u>ooran laman tabiAAaka minhum laamlaanna jahannama minkum ajmaAAeen<b>a</b>

He said, "Get out of here, despised, and rejected! I shall fill Hell with all of those who follow you."

(Allah) said: "Get out from this, disgraced and expelled. If any of them follow thee,- Hell will I fill with you all.

7

قَالَ ٱخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا لَّمَن تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ

Allah said: 'Go down from Paradise O Satan, humiliated and removed from My mercy. I will certainly fill Hell with you and all those who follow and obey you and go against My command.

Allah said: 'Go down from Paradise O Satan, humiliated and removed from My mercy. I will certainly fill Hell with you and all those who follow and obey you and go against My command.

<div class="text_uthmani arabic">اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا</div><p>(Get out from this (Paradise), Madh'uman Madhura) "despised." `Ali bin Abi Talhah reported that Ibn `Abbas commented on, </p><div class="text_uthmani arabic">اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا</div><p>(Get out from this (Paradise), Madh'uman Madhura) 7:18 "Belittled and despised", while As-Suddi commented, "Hateful and expelled." Qatadah commented, "Cursed and despised", while Mujahid said, "Expelled and banished." Ar-Rabi` bin Anas said that `Madh'um' means banished, while, `Madhura' means belittled. Allah said, </p><div class="text_uthmani arabic">لَّمَن تَبِعَكَ مِنْهُمْ لأَمْلأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ</div><p>(Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.) This is similar to </p><div class="text_uthmani arabic">قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا - وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَـنُ إِلاَّ غُرُورًا - إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً </div><p>((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And gradually delude those whom you can among them with your voice, make assaults on them with your cavalry and your infantry, share with them wealth and children, and make promises to them." But Shaytan promises them nothing but deceit. "Verily, My servants -- you have no authority over them. And All-Sufficient is your Lord as a Guardian.") 17:63-65 </p>

اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا(Get out from this (Paradise), Madh'uman Madhura) "despised." `Ali bin Abi Talhah reported that Ibn `Abbas commented on, اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا(Get out from this (Paradise), Madh'uman Madhura) 7:18 "Belittled and despised", while As-Suddi commented, "Hateful and expelled." Qatadah commented, "Cursed and despised", while Mujahid said, "Expelled and banished." Ar-Rabi` bin Anas said that `Madh'um' means banished, while, `Madhura' means belittled. Allah said, لَّمَن تَبِعَكَ مِنْهُمْ لأَمْلأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ(Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.) This is similar to قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا - وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَـنُ إِلاَّ غُرُورًا - إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً ((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And gradually delude those whom you can among them with your voice, make assaults on them with your cavalry and your infantry, share with them wealth and children, and make promises to them." But Shaytan promises them nothing but deceit. "Verily, My servants -- you have no authority over them. And All-Sufficient is your Lord as a Guardian.") 17:63-65

And you, O Adam, and your spouse, live in the Garden and eat your fill wheresoever you like, but do not approach this tree, or you will become iniquitous."

And said, “O Adam! You and your wife dwell in Paradise – therefore eat from it from wherever you wish, and do not approach this tree for you will become of those who transgress.”

'O Adam, inherit, thou and thy wife, the Garden, and eat of where you will, but come not nigh this tree, lest you be of the evildoers.'

And [as for thee], O Adam', dwell thou and thy wife in this garden, and eat, both of you, whatever you may wish; but do not approach this one tree, lest you become evildoers!"

And: O Adam: dwell thou and thy spouse in the Garden and eat ye twain thereof Whence ye will, and approach not yonder tree lest ye twain become of the wrong-doers.

"And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the Zalimun (unjust and wrong-doers)."

And you, Adam, inhabit the Garden, you and your wife, and eat whatever you wish; but do not approach this tree, lest you become sinners.”

O Adam! Live you and your spouse in the Garden and both of you eat from it wherever you will, but never approach the tree or you shall become wrongdoers.'

"And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the wrongdoers.

And (unto man): O Adam! Dwell thou and thy wife in the Garden and eat from whence ye will, but come not nigh this tree lest ye become wrong-doers.

[Then He said to Adam,] ‘O Adam, dwell with your mate in paradise, and eat thereof whence you wish; but do not approach this tree, lest you should be among the wrongdoers.’

'O Adam dwell with your wife in Paradise, and eat from whatever you please; but never approach this tree or you shall both become harmdoers'

And "O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers."

Then the Lord said, "Adam, stay in the garden with your spouse and eat whatever you want therein, but do not go near this tree lest you transgress".

And (We said): O Adam! Dwell you and your wife in the garden; so eat from where you desire, but do not go near this tree, for then you will be of the unjust.

Way<u>a</u> <u>a</u>damu oskun anta wazawjuka aljannata fakul<u>a</u> min <u>h</u>aythu shitum<u>a</u> wal<u>a</u> taqrab<u>a</u> h<u>ath</u>ihi a<b>l</b>shshajarata fatakoon<u>a</u> mina a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

To Adam He said, "You and your wife, dwell in the Garden and eat and drink there from wherever you wish, but do not approach this tree, lest you become wrongdoers."

"O Adam! dwell thou and thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree, or ye run into harm and transgression."

7

وَيَٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ

Then Allah told Adam: 'O Adam go and dwell you and your wife Eve in the Paradise, and eat from the good things in it, but do not approach and eat from that tree, for if you both eat from that tree after My prohibiting it you would be of those who transgress My limits.'

Then Allah told Adam: 'O Adam go and dwell you and your wife Eve in the Paradise, and eat from the good things in it, but do not approach and eat from that tree, for if you both eat from that tree after My prohibiting it you would be of those who transgress My limits.'

<p>Commentary</p><p>The story of Sayyidna 'Adam (علیہ السلام) and Iblis mentioned in the present verses has appeared in the fourth section of Surah Al-Baqarah.</p><p>Detailed comments have been given in the Tafsir of that Surah. If needed, please see Ma‘ariful-Quran, English Translation, Volume I, Pages 170-187.</p>

CommentaryThe story of Sayyidna 'Adam (علیہ السلام) and Iblis mentioned in the present verses has appeared in the fourth section of Surah Al-Baqarah.Detailed comments have been given in the Tafsir of that Surah. If needed, please see Ma‘ariful-Quran, English Translation, Volume I, Pages 170-187.

<h2 class="title">Shaytan's Deceit with Adam and Hawwa' and Their eating from the Forbidden Tree</h2><p>Allah states that He allowed Adam and his wife to dwell in Paradise and to eat from all of its fruits, except one tree. We have already discussed this in Surat Al-Baqarah. Thus, Shaytan envied them and plotted deceitfully, whispering and suggesting treachery. He wished to rid them of the various favors and nice clothes that they were enjoying. </p><div class="text_uthmani arabic">وَقَالَ</div><p>(He (Shaytan) said) uttering lies and falsehood, </p><div class="text_uthmani arabic">مَا نَهَـكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ إِلاَ أَن تَكُونَا مَلَكَيْنِ</div><p>("Your Lord did not forbid you this tree save you should become angels...") meaning, so that you do not become angels or dwell here for eternity. Surely, if you eat from this tree, you will attain both, he said. In another Ayah, </p><div class="text_uthmani arabic">قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى</div><p>(Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") 20:120. Here, the wording is similar, so it means, `so that you do not become angels' as in; </p><div class="text_uthmani arabic">يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّواْ</div><p>((Thus) does Allah make clear to you (His Law) lest you go astray. ) 4:176 meaning, so that you do not go astray, and, </p><div class="text_uthmani arabic">وَأَلْقَى فِى الاٌّرْضِ رَوَاسِىَ أَن تَمِيدَ بِكُمْ</div><p>(And He has affixed into the earth mountains standing firm, lest it should shake with you;) 16:15 that is, so that the earth does not shake with you. </p><div class="text_uthmani arabic">وَقَاسَمَهُمَآ</div><p>(And he Qasamahuma), swore to them both by Allah, saying, </p><div class="text_uthmani arabic">إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ</div><p>("Verily, I am one of the sincere well-wishers for you both.") for I was here before you and thus have better knowledge of this place. It is a fact that the believer in Allah might sometimes become the victim of deceit. Qatadah commented on this Ayah, "Shaytan swore by Allah, saying, `I was created before you, and I have better knowledge than you. Therefore, follow me and I will direct you."' </p>

Shaytan's Deceit with Adam and Hawwa' and Their eating from the Forbidden TreeAllah states that He allowed Adam and his wife to dwell in Paradise and to eat from all of its fruits, except one tree. We have already discussed this in Surat Al-Baqarah. Thus, Shaytan envied them and plotted deceitfully, whispering and suggesting treachery. He wished to rid them of the various favors and nice clothes that they were enjoying. وَقَالَ(He (Shaytan) said) uttering lies and falsehood, مَا نَهَـكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ إِلاَ أَن تَكُونَا مَلَكَيْنِ("Your Lord did not forbid you this tree save you should become angels...") meaning, so that you do not become angels or dwell here for eternity. Surely, if you eat from this tree, you will attain both, he said. In another Ayah, قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى(Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") 20:120. Here, the wording is similar, so it means, `so that you do not become angels' as in; يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّواْ((Thus) does Allah make clear to you (His Law) lest you go astray. ) 4:176 meaning, so that you do not go astray, and, وَأَلْقَى فِى الاٌّرْضِ رَوَاسِىَ أَن تَمِيدَ بِكُمْ(And He has affixed into the earth mountains standing firm, lest it should shake with you;) 16:15 that is, so that the earth does not shake with you. وَقَاسَمَهُمَآ(And he Qasamahuma), swore to them both by Allah, saying, إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ("Verily, I am one of the sincere well-wishers for you both.") for I was here before you and thus have better knowledge of this place. It is a fact that the believer in Allah might sometimes become the victim of deceit. Qatadah commented on this Ayah, "Shaytan swore by Allah, saying, `I was created before you, and I have better knowledge than you. Therefore, follow me and I will direct you."'

But Satan suggested (evil) to them, in order to reveal their hidden parts of which they were not aware (till then), and said: "Your Lord has forbidden you (to go near) this tree that you may not become angels or immortal."

Then Satan created apprehensions in their hearts in order to disclose to them matters of their shame which were hidden from them, and said, “Your Lord has forbidden you from this tree, for you may become angels or immortals.”

Then Satan whispered to them, to reveal to them that which was hidden from them of their shameful parts. He said, 'Your Lord has only prohibited you from this tree lest you become angels, or lest you become immortals.'

Thereupon Satan whispered unto the two with a view to making them conscious of their nakedness, of which [hitherto] they had been unaware; and he said: "Your Sustainer has but forbidden you this tree lest you two become [as] angels, or lest you live forever."

Then the Satan whispered unto the twain in order that he might discover unto the twain that which lay hidden from the twain of their shame, and said: your Lord forbade you not vender tree but lest ye twain should become angels or become of the abiders.

Then Shaitan (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: "Your Lord did not forbid you this tree save you should become angels or become of the immortals."

But Satan whispered to them, to reveal to them their nakedness, which was invisible to them. He said, “Your Lord has only forbidden you this tree, lest you become angels, or become immortals.”

But Satan made an evil suggestion to both of them that he might reveal to them their shame that had remained hidden from them. He said: 'Your Lord has forbidden you to approach this tree only to prevent you from becoming angels or immortals.'

Then Shaytan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: "Your Lord did not forbid you this tree save you should become angels or become of the immortals."

Then Satan whispered to them that he might manifest unto them that which was hidden from them of their shame, and he said: Your Lord forbade you from this tree only lest ye should become angels or become of the immortals.

Then Satan tempted them, to expose to them what was hidden from them of their nakedness, and he said, ‘Your Lord has only forbidden you from this tree lest you should become angels, or lest you become immortal.’

But satan whispered to them, so that he might reveal to them their shameful parts which had been hidden from them, he said: 'Your Lord has prohibited you from this tree lest you both become angels or become among the immortal'

But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, "Your Lord did not forbid you this tree except that you become angels or become of the immortal."

Satan tempted them to reveal that which was kept private from them and said, "Your Lord has not prohibited you (to eat the fruits of this tree) unless you want to be angels or immortal."

But the Shaitan made an evil suggestion to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.

Fawaswasa lahum<u>a</u> a<b>l</b>shshay<u>ta</u>nu liyubdiya lahum<u>a</u> m<u>a</u> wooriya AAanhum<u>a</u> min saw<u>a</u>tihim<u>a</u> waq<u>a</u>la m<u>a</u> nah<u>a</u>kum<u>a</u> rabbukum<u>a</u> AAan h<u>ath</u>ihi a<b>l</b>shshajarati ill<u>a</u> an takoon<u>a</u> malakayni aw takoon<u>a</u> mina alkh<u>a</u>lideen<b>a</b>

But Satan tempted them so that he might reveal to them their nakedness which had been hidden from them. He said, "Your Lord has forbidden you to approach this tree lest you should become angels or become of the immortals,"

Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever."

7

فَوَسْوَسَ لَهُمَا ٱلشَّيْطَٰنُ لِيُبْدِىَ لَهُمَا مَا وُۥرِىَ عَنْهُمَا مِن سَوْءَٰتِهِمَا وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنْ هَٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ ٱلْخَٰلِدِينَ

Satan told them: 'Allah has only forbidden you from eating from that tree because He does not want you to become angels or to live eternally in Paradise.'

Satan told them: 'Allah has only forbidden you from eating from that tree because He does not want you to become angels or to live eternally in Paradise.'

Then he said to them on oath: "I am your sincere friend;"

And he swore to them, “Indeed I am a well-wisher for both of you.”

And he swore to them, 'Truly, I am for you a sincere adviser.'

And he swore unto them, "Verily, I am of those who wish you well indeed!"

And he sware unto them both: verily I am unto you of your good counsellors.

And he [Shaitan (Satan)] swore by Allah to them both (saying): "Verily, I am one of the sincere well-wishers for you both."

And he swore to them, “I am a sincere advisor to you.”

And he swore to them both: 'Surely I am your sincere adviser.'

And he Qasamahuma: "Verily, I am one of the sincere well-wishers for you both."

And he swore unto them (saying): Lo! I am a sincere adviser unto you.

And he swore to them, ‘I am indeed your well-wisher.’

he swore to both: 'Indeed, I am to you among the advisers'

And he swore [by Allah] to them, "Indeed, I am to you from among the sincere advisors."

Satan swore before them that he was giving them good advice.

And he swore to them both: Most surely I am a sincere adviser to you.

Waq<u>a</u>samahum<u>a</u> innee lakum<u>a</u> lamina a<b>l</b>nn<u>as</u>i<u>h</u>een<b>a</b>

and he swore to them, "Surely, I am your well-wisher."

And he swore to them both, that he was their sincere adviser.

7

وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ

Satan swore to the two of them saying: 'By Allah I am to you both, O Adam and Eve, a sincere advisor in what I direct you to.'

Satan swore to the two of them saying: 'By Allah I am to you both, O Adam and Eve, a sincere advisor in what I direct you to.'

And led them (to the tree) by deceit. When they tasted (the fruit) of the tree their disgrace became exposed to them; and they patched the leaves of the Garden to hide it. And the Lord said to them: "Did I not forbid you this tree? And I told you that Satan was your open enemy.

So he brought them down with deception; and when they tasted from that tree, their shame became manifest to them and they began attaching the leaves of Paradise on themselves; and their Lord said to them, “Did I not forbid you from that tree, and tell you that Satan is an open enemy to you?”

So he led them on by delusion; and when they tasted the tree, their shameful parts revealed to them, so they took to stitching upon themselves leaves of the Garden. And their Lord called to them, 'Did not I prohibit you from this tree, and say to you, "Verily Satan is for you a manifest foe"?'

-and thus he led them on with deluding thoughts. But as soon as the two had tasted [the fruit] of the tree, they became conscious of their nakedness; and they began to cover themselves with pieced-together leaves from the garden. And their Sustainer called unto them: "Did I not forbid that tree unto you and tell you, `Verily, Satan is your open foe'?"

Thus with guile he caused the twain to fall. Then when the twain had tasted of the tree, their shame was discovered to them, and the twain began to cover themselves with leaves from the Garden; and their Lord called out unto the twain: forbade I not ye twain yonder tree, and said I not unto you, verily the Satan is unto you twain a manifest enemy?

So he misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): "Did I not forbid you that tree and tell you: Verily, Shaitan (Satan) is an open enemy unto you?"

So he lured them with deceit. And when they tasted the tree, their nakedness became evident to them, and they began covering themselves with the leaves of the Garden. And their Lord called out to them, “Did I not forbid you from this tree, and say to you that Satan is a sworn enemy to you?”

Thus Satan brought about their fall by deceit. And when they tasted of the tree, their shame became vislible to them, and both began to cover themselves with leaves from the Garden. Then their Lord called out to them: 'Did I not forbid you from that tree, and did I not warn you that Satan 'is your declared enemy?'

So he misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to cover themselves with the leaves of Paradise. And their Lord called out to them (saying): "Did I not forbid you that tree and tell you: Verily, Shaytan is an open enemy unto you"

Thus did he lead them on with guile. And when they tasted of the tree their shame was manifest to them and they began to hide (by heaping) on themselves some of the leaves of the Garden. And their Lord called them, (saying): Did I not forbid you from that tree and tell you: Lo! Satan is an open enemy to you?

Thus he brought about their fall by deception. So when they tasted of the tree, their nakedness became exposed to them, and they began to stitch over themselves with the leaves of paradise. Their Lord called out to them, ‘Did I not forbid you from that tree, and tell you, ‘‘Satan is indeed your manifest enemy?’’ ’

So he cheated both by delusion. And when they had tasted the tree, their shameful parts became apparent to them, and they both covered themselves with the leaves of Paradise. (Then) their Lord called to them, saying: 'Did I not prohibit you to approach that tree, and did I not warn you that satan was your clear enemy'

So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, "Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?"

Thus, he deceitfully showed them (the tree). When they had tasted (fruits) from the tree, their private parts became revealed to them and they began to cover their private parts with leaves from the garden. Their Lord then called out to them saying, "Did I not forbid you to eat (fruits) from the tree and tell you that Satan was your sworn enemy?"

Then he caused them to fall by deceit; so when they tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy?

Fadall<u>a</u>hum<u>a</u> bighuroorin falamm<u>a</u> <u>tha</u>q<u>a</u> a<b>l</b>shshajarata badat lahum<u>a</u> saw<u>a</u>tuhum<u>a</u> wa<u>t</u>afiq<u>a</u> yakh<u>s</u>if<u>a</u>ni AAalayhim<u>a</u> min waraqi aljannati wan<u>a</u>d<u>a</u>hum<u>a</u> rabbuhum<u>a</u> alam anhakum<u>a</u> AAan tilkum<u>a</u> a<b>l</b>shshajarati waaqul lakum<u>a</u> inna a<b>l</b>shshay<u>ta</u>na lakum<u>a</u> AAaduwwun mubeen<b>un</b>

Thus he cunningly seduced them. When they tasted the tree's fruit, their nakedness became exposed to them and they started covering themselves with the leaves of the garden. Their Lord called out to them, "Did I not forbid you to approach that tree, and did I not say to you that Satan was surely your open enemy?"

So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"

7

فَدَلَّىٰهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَٰنَ لَكُمَا عَدُوٌّ مُّبِينٌ

So Satan brought them down from their high position through trickery and deception. When they ate from the tree which they had been forbidden to eat from, their private parts became exposed and visible to them. So they started to fix leaves from Paradise onto themselves in order to cover up. Their Lord called to them: 'Did I not forbid you both from eating from this tree, and did I not warn you that Satan is your clear enemy?'

So Satan brought them down from their high position through trickery and deception. When they ate from the tree which they had been forbidden to eat from, their private parts became exposed and visible to them. So they started to fix leaves from Paradise onto themselves in order to cover up. Their Lord called to them: 'Did I not forbid you both from eating from this tree, and did I not warn you that Satan is your clear enemy?'

<div class="text_uthmani arabic">وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ</div><p>(And they began to cover themselves with the leaves of Paradise.) "Using fig leaves." This statement has an authentic chain of narration leading to Ibn `Abbas. Mujahid said that they began to cover themselves with the leaves of Paradise, "Making them as a dress (or garment)." Commenting on Allah's statement, </p><div class="text_uthmani arabic">يَنزِعُ عَنْهُمَا لِبَاسَهُمَا</div><p>(Stripping them of their raiment) 7:27 Wahb bin Munabbih said, "The private parts of Adam and Hawwa' had a light covering them which prevented them from seeing the private parts of each other. When they ate from the tree, their private parts appeared to them." Ibn Jarir reported this statement with an authentic chain of narration. Abdur-Razzaq reported from Qatadah, "Adam said, `O Lord! What if I repented and sought forgiveness' Allah said, `Then, I will admit you into Paradise.' As for Shaytan, he did not ask for forgiveness, but for respite. Each one of them was given what he asked for." Ad-Dahhak bin Muzahim commented, </p><div class="text_uthmani arabic">رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ</div><p>("Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.") "These are the words that Adam received from his Lord." </p>

وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ(And they began to cover themselves with the leaves of Paradise.) "Using fig leaves." This statement has an authentic chain of narration leading to Ibn `Abbas. Mujahid said that they began to cover themselves with the leaves of Paradise, "Making them as a dress (or garment)." Commenting on Allah's statement, يَنزِعُ عَنْهُمَا لِبَاسَهُمَا(Stripping them of their raiment) 7:27 Wahb bin Munabbih said, "The private parts of Adam and Hawwa' had a light covering them which prevented them from seeing the private parts of each other. When they ate from the tree, their private parts appeared to them." Ibn Jarir reported this statement with an authentic chain of narration. Abdur-Razzaq reported from Qatadah, "Adam said, `O Lord! What if I repented and sought forgiveness' Allah said, `Then, I will admit you into Paradise.' As for Shaytan, he did not ask for forgiveness, but for respite. Each one of them was given what he asked for." Ad-Dahhak bin Muzahim commented, رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ("Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.") "These are the words that Adam received from his Lord."

They said: "O our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, we shall certainly be lost."

They both submitted, “Our Lord! We have wronged ourselves; so if You do not forgive us and have mercy on us, then surely, we are of the losers.”

They said, 'Lord, we have wronged ourselves, and if Thou dost not forgive us, and have mercy upon us, we shall surely be among the lost.'

The two replied: "O our Sustainer! We have sinned against ourselves -and unless Thou grant us forgiveness and bestow Thy mercy upon us, we shall most certainly be lost!"

The twain said. our Lord! we have wronged our souls, and if Thou forgivest us not and hath not mercy on us, we shall of a surety be of the losers.

They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers."

They said, “Our Lord, we have done wrong to ourselves. Unless You forgive us, and have mercy on us, we will be among the losers.”

Both cried out: 'Our Lord! We have wronged ourselves. If You do not forgive us and do not have mercy on us, we shall surely be among the losers.'

They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers."

They said: Our Lord! We have wronged ourselves. If thou forgive us not and have not mercy on us, surely we are of the lost!

They said, ‘Our Lord, we have wronged ourselves! If You do not forgive us and have mercy upon us, we will surely be among the losers.’

Both replied: 'Lord, We have harmed ourselves. If You do not forgive us and have mercy on us, we shall surely be among the lost'

They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."

They replied, "Lord, we have done injustice to our souls. If You will not forgive us and have mercy on us, we shall certainly have incurred a great loss."

They said: Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.

Q<u>a</u>l<u>a</u> rabban<u>a</u> <i><u>th</u></i>alamn<u>a</u> anfusan<u>a</u> wain lam taghfir lan<u>a</u> watar<u>h</u>amn<u>a </u>lanakoonanna mina alkh<u>a</u>sireen<b>a</b>

They replied, "Our Lord, we have wronged our souls: if You do not forgive us and have mercy on us, we shall be among the lost."

They said: "Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost."

7

قَالَا رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ

Adam and Eve said: 'O our Lord! We have wronged ourselves by doing what You forbade us from, and surely If You do not forgive us and have mercy on us we will be amongst the losers, losing our share of the worldly life and Hereafter.'

Adam and Eve said: 'O our Lord! We have wronged ourselves by doing what You forbade us from, and surely If You do not forgive us and have mercy on us we will be amongst the losers, losing our share of the worldly life and Hereafter.'

"Go," said God, "one the antagonist of the other, and live on the earth for a time ordained, and fend for yourselves.

He said, “Go down, one of you is a foe unto the other; and for a fixed time you shall stay on earth and feed in it.”

Said He, 'Get you down, each of you an enemy to each. In the earth a sojourn shall be yours, and enjoyment for a time.'

Said He: "Down with you, [and be henceforth] enemies unto one another, having on earth your abode and livelihood for a while:

Allah said: get ye down, one of you an enemy unto anot her; and for you on the earth there shall be a habitation and provision for a season.

(Allah) said: "Get down, one of you an enemy to the other [i.e. Adam, Hawwa (Eve), and Shaitan (Satan), etc.]. On earth will be a dwelling-place for you and an enjoyment, - for a time."

He said, “Fall, some of you enemies to one another. On earth you will have residence and livelihood for a while.”

Allah said: 'Go down; you are enemies one of the other. For you there is dwelling and provision on the earth for a while.'

(Allah) said: "Get down, one of you an enemy to the other. On earth will be a dwelling place for you and an enjoyment for a time."

He said: Go down (from hence), one of you a foe unto the other. There will be for you on earth a habitation and provision for a while.

He said, ‘Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time.’

He said: 'Descend, each of you an enemy to each other. The earth will be a dwelling place for you and an enjoyment for a time.

[Allah] said, "Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time."

The Lord told them to leave the garden as each other's enemies and go to earth to dwell and benefit from the means therein for an appointed time.

He said: Get forth, some of you, the enemies of others, and there is for you in the earth an abode and a provision for a time.

Q<u>a</u>la ihbi<u>t</u>oo baAA<u>d</u>ukum libaAA<u>d</u>in AAaduwwun walakum fee alar<u>d</u>i mustaqarrun wamat<u>a</u>AAun il<u>a</u> <u>h</u>een<b>in</b>

He said, "Go down from here as enemies to each other. For a while, there is an abode for you and a provision on earth.

(Allah) said: "Get ye down. With enmity between yourselves. On earth will be your dwelling-place and your means of livelihood,- for a time."

7

قَالَ ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ

Allah told Adam, Eve and Satan: 'Go down from Paradise to the earth, where some of you will be enemies of others, and where you would have a place to settle with enjoyment of what is in the earth until an appointed time.'

Allah told Adam, Eve and Satan: 'Go down from Paradise to the earth, where some of you will be enemies of others, and where you would have a place to settle with enjoyment of what is in the earth until an appointed time.'

<h2 class="title">Sending Them All Down to Earth</h2>It was said that,<div class="text_uthmani arabic">اهْبِطُواْ</div><p>(Get down), was addressed to Adam, Hawwa', Iblis and the snake. Some scholars did not mention the snake, and Allah knows best. The enmity is primarily between Adam and Iblis, and Hawwa' follows Adam in this regard. Allah said in Surah Ta Ha, </p><div class="text_uthmani arabic">اهْبِطَا مِنْهَا جَمِيعاً</div><p>("Get you down (from the Paradise to the earth), both of you, together...") 20:123. If the story about the snake is true, then it is a follower of Iblis. Some scholars mentioned the location on earth they were sent down, but these accounts are taken from the Israelite tales, and only Allah knows if they are true. If having known these areas was useful for the people in matters of religion or life, Allah would have mentioned them in His Book, and His Messenger would have mentioned them too. Allah's statement, </p><div class="text_uthmani arabic">وَلَكُمْ فِى الأَرْضِ مُسْتَقَرٌّ وَمَتَـعٌ إِلَى حِينٍ</div><p>(On earth will be a dwelling place for you and an enjoyment for a time.) means, on earth you will have dwellings and known, designated, appointed terms that have been recorded by the Pen, counted by Predestination and written in the First Record. </p><div class="text_uthmani arabic">قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ </div><p>(He (Allah) said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (resurrected).") This Ayah is similar to Allah's other statement, </p><div class="text_uthmani arabic">مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى </div><p>(Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.) 20:55. Allah states that He has made the earth a dwelling place for the Children of Adam, for the remainder of this earthly life. On it, they will live, die and be buried in their graves; and from it, they will be resurrected for the Day of Resurrection. On that Day, Allah will gather the first and last of creatures and reward or punish each according to his or her deeds. </p>

Sending Them All Down to EarthIt was said that,اهْبِطُواْ(Get down), was addressed to Adam, Hawwa', Iblis and the snake. Some scholars did not mention the snake, and Allah knows best. The enmity is primarily between Adam and Iblis, and Hawwa' follows Adam in this regard. Allah said in Surah Ta Ha, اهْبِطَا مِنْهَا جَمِيعاً("Get you down (from the Paradise to the earth), both of you, together...") 20:123. If the story about the snake is true, then it is a follower of Iblis. Some scholars mentioned the location on earth they were sent down, but these accounts are taken from the Israelite tales, and only Allah knows if they are true. If having known these areas was useful for the people in matters of religion or life, Allah would have mentioned them in His Book, and His Messenger would have mentioned them too. Allah's statement, وَلَكُمْ فِى الأَرْضِ مُسْتَقَرٌّ وَمَتَـعٌ إِلَى حِينٍ(On earth will be a dwelling place for you and an enjoyment for a time.) means, on earth you will have dwellings and known, designated, appointed terms that have been recorded by the Pen, counted by Predestination and written in the First Record. قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He (Allah) said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (resurrected).") This Ayah is similar to Allah's other statement, مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.) 20:55. Allah states that He has made the earth a dwelling place for the Children of Adam, for the remainder of this earthly life. On it, they will live, die and be buried in their graves; and from it, they will be resurrected for the Day of Resurrection. On that Day, Allah will gather the first and last of creatures and reward or punish each according to his or her deeds.

You will live there, and there will you die," He said, "and be raised from there (On the Day of Doom)."

He said, “You shall live there and there shall you die, and from there only you will be raised.”

Said He, 'Therein you shall live, and therein you shall die, and from there you shall be brought forth.'

there shall you live" - He added - "and there shall you die, and thence shall you be brought forth [on Resurrection Day]!

Allah said: therein ye shall live and therein ye shall die, and therefrom ye shall be brought forth.

He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e. resurrected)."

He said, “In it you will live, and in it you will die, and from it you will be brought out.”

He continued: 'You shall live there, and there shall you die, and from it you shall be raised to life.'

He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (resurrected)."

He said: There shall ye live, and there shall ye die, and thence shall ye be brought forth.

He said, ‘In it you will live, and in it you will die; and from it you will be raised [from the dead].’

He said: 'There you shall live and there you shall die, and from there you shall emerge'

He said, "Therein you will live, and therein you will die, and from it you will be brought forth."

He told them that, on earth, they would live, die, and be resurrected.

He (also) said: Therein shall you live, and therein shall you die, and from it shall you be raised.

Q<u>a</u>la feeh<u>a</u> ta<u>h</u>yawna wafeeh<u>a</u> tamootoona waminh<u>a</u> tukhrajoon<b>a</b>

There you will live; there you will die; from there you will be raised up again."

He said: "Therein shall ye live, and therein shall ye die; but from it shall ye be taken out (at last)."

7

قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ

Allah addressed Adam and Eve and their descendants: 'On this Earth you will live for the length of time I decree for you, and on this Earth you will die. After being buried, you will be taken out from your graves and brought back to life.'

Allah addressed Adam and Eve and their descendants: 'On this Earth you will live for the length of time I decree for you, and on this Earth you will die. After being buried, you will be taken out from your graves and brought back to life.'

O sons of Adam, We have revealed to you a dress that would both hide your nakedness and be an adornment, but the raiment of piety is best. This is one of the tokens of God: You may haply reflect.

O Descendants of Adam! We have sent down to you a garment to conceal your shame, and another garment for your elegance; and the garment of piety – that is the best; this is among the signs of Allah, so that they may remember.

Children of Adam! We have sent down on you a garment to cover your shameful parts, and feathers; and the garment of godfearing -- that is better; that is one of God's signs; haply they will remember.

O CHILDREN of Adam! Indeed, We have bestowed upon you from on high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty: but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man” might take it to heart.

O Children of Adam! verily We have sent down unto you a garment covering your shame and as an adornment; and the garment of piety --that is the best. That is of the signss of Allah, that haply they may be admonished.

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth).

O children of Adam! We have provided you with clothing to cover your bodies, and for luxury. But the clothing of piety—that is best. These are some of God’s revelations, so that they may take heed.

O Children of Adam! Indeed We have sent down to you a garment which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they may take heed.

O Children of Adam! We have bestowed Libas (raiment) upon you to cover yourselves with, and as Rish (adornment); and the Libas (raiment) of Taqwa, that is better. Such are among the Ayat of Allah, that they may remember.

O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.

‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Godwariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.

Children of Adam! We have sent down to you clothing that covers your nakedness, and feathers. But the clothing of piety that is better. That is one of the signs of Allah, in order that they remember.

O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah that perhaps they will remember.

Children of Adam, We have given you clothing to cover your private parts and for beauty, but the robe of piety is the best. Thus is the guidance of God so that you may take heed.

O children of Adam! We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty and clothing that guards (against evil), that is the best. This is of the communications of Allah that they may be mindful.

Y<u>a</u> banee <u>a</u>dama qad anzaln<u>a</u> AAalaykum lib<u>a</u>san yuw<u>a</u>ree saw<u>a</u>tikum wareeshan walib<u>a</u>su a<b>l</b>ttaqw<u>a</u> <u>tha</u>lika khayrun <u>tha</u>lika min <u>a</u>y<u>a</u>ti All<u>a</u>hi laAAallahum ya<u>thth</u>akkaroon<b>a</b>

O children of Adam! We have sent down to you clothes to cover your nakedness, and to be pleasing to the eye; but the raiment of righteousness is the best. That is one of the signs of God. So that people may take heed.

O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!

7

يَٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًا وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

O children of Adam, Allah made for you clothing, necessary for covering your nakedness, and clothing for you to adorn yourselves with, and the clothing of Mindfulness, which is through following what Allah instructs and staying away from what He has not allowed, which is better than the physical types of clothing. What is mentioned here about clothing is from among the signs of Allah, showing His power over everything, so that perhaps people will remember His blessings to them and be thankful for them.

O children of Adam, Allah made for you clothing, necessary for covering your nakedness, and clothing for you to adorn yourselves with, and the clothing of Mindfulness, which is through following what Allah instructs and staying away from what He has not allowed, which is better than the physical types of clothing. What is mentioned here about clothing is from among the signs of Allah, showing His power over everything, so that perhaps people will remember His blessings to them and be thankful for them.

<p>Commentary</p><p>Mentioned in almost a section preceding the verses cited above was the event relating to Sayyidna 'Adam and Satan, the accursed. The first outcome of the satanic instigation was that the heavenly apparel of 'Adam and Hawwa came off leaving them coverless as a re-suit of which they began hiding their coverable body with leaves.</p><p>In the first of the present verses (26), Allah Ta` ala has addressed all children of 'Adam and told them that the dress they wear is a great blessing the worth and value of which must be recognized by them. The address here is not to Muslims alone. It is to all children of Adam. This is a sharp pointer to the fact that the act of covering the coverable parts of the body and the wearing of dress is both a human need and a natural desire. Everyone abides by it without any distinction of religion or community. Then, giving its details, three kinds of clothings were mentioned.</p><p>First of all, it was said: لِبَاسًا يُوَارِ‌ي سَوْآتِكُمْ (clothing that covers your shame). Here, the word: يُوَارِ‌ي (yuwari) is a derivation from: مُوَارَات (muwarat) which means to cover, hide or conceal. And the word: سَواٰۃ (sau'at) is the plural form of: سَوۃُ (sau'ah). This is applied to body parts the uncovering of which is taken, by nature, as bad and shameful by all human beings. The sense of the statement is that Allah has sent down for people dress with which they could cover their body parts the exposing of which is a matter of shame.</p><p>After that, it was said: رِ‌يشًا (wa risha). The dress one uses for adornment and decency is called: رَیُش (Rish). The meaning is that just to cover up the cover-worthy body parts, even a simple set of clothing is enough. But, Allah has provided for you much more than simply clothing, He blessed you with dresses which make you look handsome, or decent, neat and civilized.</p><p>At this place, the word used by the Holy Qur'an is: اَنزَلنَا (anzalna: We have sent down). It means to bestow or bless with. It is not necessary that it be sent down from the heavens ready to wear. This is like an-other expression: اَنزَلنَا حدِید (57:25). It means: ` We sent down the iron,' which is dug out of the earth as everyone can see. However, at both these places, by saying: اَنزَلنَا (anzalna : We have sent down), it was indicated that the way no human planning or artifice operates as active agent in what ` descends from the heavens,' so it is with the essential mother element of dress, cotton or wool etc., where human ingenuity has no role to play. That is simply a gift from the great creative power of Allah Ta` ala. But, human artifice does work in efforts to make out of these materials dresses to individual taste, temperament, and the need to stay safe against heat or chill. Even the way to that artifice is shown by Allah Ta` ala. Therefore, eyes that see reality see all this as nothing but Divine gift sent from the heavens.</p><p>Two Uses of Dress</p><p>Identified here are two uses of dress: (1) To cover the cover-worthy parts of the body سَتَر (satr), and (2) protection from hot and cold weather, and decor of the body. The first use has been placed first which indicates that the real purpose of human dress is to be able to cover the cover-worthy parts of the body سَتَر اَلعَورَہ (satr al-'awrah). This also happens to be its line of demarcation from animals. The dress given to animals has been naturally made a part of their body. The purpose it serves is either to protect from hot and cold weather, or beautify them. No elaborate arrangements have been made to cover up their سَتَر satr. Nevertheless, formations of particular body parts in their bodies have been so placed that they do not remain totally exposed. Some would have a screen of a tail and many others would have other obstructers of view.</p><p>After having related the event concerning 'Adam and Hawwa' ('Adam and Eve) and how the Satan had instigated them, this mention of dress indicates that for human beings to be naked, or the exposure of their shame before others is a sign of abject disgrace and indecency at its worst. Moreover, it is an antecedent to all sorts of evils and disorders.</p><p>The Modern Obsession for Nudity: The Tempter of 'Adam and Eve still Stalks</p><p>So, the first attack of Satan came from this opening against human beings when their dress dropped off from where it belonged. Even today, when Satan wishes to confuse and waylay human beings through his accomplices, it always picks up a chic front like being trendy, hip, hot or cool and ends up pulling people out from homes into streets and alleys naked or just about. It would seem that what Satan has classified as modern advancement does not happen unless women are deprived of their sense of shame and modesty and made to parade around in the near-nude.</p><p>After 'Iman, the First Duty is to Cover your Body Properly</p><p>When Shaytan, sensing this weakness in human beings, made the first assault on their body cover, the Shari'ah of Islam acted smartly as it is responsible for the inculcation, protection and flowering of every good in its people that it took the issue so seriously that it enjoined the covering of human body as the first duty after 'Iman or faith. The Salah, the Sawm, and duties like those come after that.</p><p>Sayyidna Faruq al-A` zam ؓ says that the Holy Prophet ﷺ said: When someone wears a new dress, he should recite the following Du` a while wearing it:</p><p>اَلحَمدُ للہِ الَّذِی کَسَانِی مَا اُوَارِی بِہِ عَورَتِی وَاَتَجَمَّلُ بِہِ فی حَیَاتِی</p><p>Praise be to Allah who gave me clothes with which I am to cover the cover-worthy parts of my body and look handsome with it in my life.</p><p>The Great Reward of Giving the Old Dress as Sadaqah after Wearing the New One</p><p>He also said: If a person who wears a new dress and gives away the old one as Sadaqah (charity) to anyone poor and needy, he comes under the protection and patronage of Allah Ta` ala in all states of his life and death. (Ibn Kathir from the Musnad of Ahmad)</p><p>In this Hadith too, one is reminded of the two considerations in wearing a dress which is why Allah Ta` ala has created the human dress.</p><p>Covering of Body is Natural and the Theory of Evolution is False</p><p>The event of Sayyidna 'Adam (علیہ السلام) and the statement of the Qur'an make it clear that covering the body and using a dress is a natural desire and an inborn necessity of human beings which has been with them since the very beginning. Those who profess that the first man went around naked and it was only after having passed through stages of evolution that he invented the dress, they are patently false.</p><p>The Ultimate Dress</p><p>After having identified the dress of two kinds, that which covers the body properly and that which gives comfort and beauty, a third kind of dress was mentioned by saying: وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ‌ (And the dress of Taqwa [ fear of Allah ]! that is the best). In some readings (Qira'at) of the Qur'an, the word: لِبَاس (libas: dress) has been rendered with a fathah on the letter: سِین (sin) as: وَلِبَاسُ التَّقْوَىٰ. Thus, read with: اَنزَلنَا (anzalna), it will mean: We have sent down a third dress of Taqwa. But, in accordance with the well-known reading of it, it means that everyone knows the two dresses mentioned, however, there is a third kind of dress, that of Taqwa - and that is the best of all dresses. The dress of Taqwa, as ex plained by Sayyidna Ibn ` Abbas and ` Urwah ibn Zubayr ؓ means right conduct, good deed and fear of Allah. (Ruh a1-Ma'ani)</p><p>The sense is that the way the visible physical dress of human beings serves the purpose of covering the cover-worthy parts of the body, protecting from hot and cold weather and giving beauty and embellishment - very similarly, there is a spiritual dress, that of right and be-coming conduct, good deed and fear of Allah. This libas or dress of Taqwa conceals human weaknesses and moral shortcomings. It delivers one from immediate hardships and ultimate losses. Therefore, it is the best of dresses one can wear.</p><p>Present here is the hint that an evil-doing person who has no fear of Allah and does not care for acting right, must be disgraced ultimately, no matter how he covers up - as reported by Ibn Jarir from Sayyidna ` Uthman al-Ghani ؓ that the Holy Prophet ﷺ said: By Allah in whose hands rests the life of Muhammad, whatever a person does in secret, Allah Ta` ala wraps his deed like a sheet around him and announces it - the good of it, if the deed is good, and the evil of it, if the deed is evil. Wrapping like a sheet on the body means that it is visible to everyone. No matter how secretly one may do something, Allah Ta` ala makes its effects become evident on the face and the body. Then, to authenticate his statement, the Holy Prophet ﷺ recited this verse: وَرِ‌يشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ‌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ (... and dress that adorns. And the dress of Taqwa , that is the best. That is one of the signs of Allah).</p><p>The Real Purpose of Physical Dress Too is to Achieve Taqwa</p><p>The expression, ` Dress of Taqwa,' indicates that the purpose of physical dress which fulfills the function of covering the body properly, and helps beautify it as well, is really a way of achieving the ability to fear Allah, or Taqwa as in the Qur'an. This ability should manifest it-self in the way one dresses. The parts of the body which must be covered should be fully covered. It should be ensured that one's modesty stays concealed. Neither should it be allowed to remain naked, nor should the dress on the body be so tight-fitting through which body parts look like being naked. Then, this dress should not have the flair of pride and arrogance, instead, it should reflect modesty and humility. Then, it should not be extravagant either. The cloth material used should be tailored to need. And neither should the dress for women be masculine, nor the dress for men be feminine, which is odious and repugnant in the sight of Allah. Also, there should be no imitation in wearing a dress like others which is a sign of deviation from the established norms of one's community.</p><p>Along with it, there is the crucial need to correct one's morals and deeds which is the real purpose of dress. At the end of the verse comes the invitation to understand: ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ لَعَلَّهُمْ يَذَّكَّرُ‌ونَ (That is one of the signs of Allah, so that they may be receptive to advice).</p>

CommentaryMentioned in almost a section preceding the verses cited above was the event relating to Sayyidna 'Adam and Satan, the accursed. The first outcome of the satanic instigation was that the heavenly apparel of 'Adam and Hawwa came off leaving them coverless as a re-suit of which they began hiding their coverable body with leaves.In the first of the present verses (26), Allah Ta` ala has addressed all children of 'Adam and told them that the dress they wear is a great blessing the worth and value of which must be recognized by them. The address here is not to Muslims alone. It is to all children of Adam. This is a sharp pointer to the fact that the act of covering the coverable parts of the body and the wearing of dress is both a human need and a natural desire. Everyone abides by it without any distinction of religion or community. Then, giving its details, three kinds of clothings were mentioned.First of all, it was said: لِبَاسًا يُوَارِ‌ي سَوْآتِكُمْ (clothing that covers your shame). Here, the word: يُوَارِ‌ي (yuwari) is a derivation from: مُوَارَات (muwarat) which means to cover, hide or conceal. And the word: سَواٰۃ (sau'at) is the plural form of: سَوۃُ (sau'ah). This is applied to body parts the uncovering of which is taken, by nature, as bad and shameful by all human beings. The sense of the statement is that Allah has sent down for people dress with which they could cover their body parts the exposing of which is a matter of shame.After that, it was said: رِ‌يشًا (wa risha). The dress one uses for adornment and decency is called: رَیُش (Rish). The meaning is that just to cover up the cover-worthy body parts, even a simple set of clothing is enough. But, Allah has provided for you much more than simply clothing, He blessed you with dresses which make you look handsome, or decent, neat and civilized.At this place, the word used by the Holy Qur'an is: اَنزَلنَا (anzalna: We have sent down). It means to bestow or bless with. It is not necessary that it be sent down from the heavens ready to wear. This is like an-other expression: اَنزَلنَا حدِید (57:25). It means: ` We sent down the iron,' which is dug out of the earth as everyone can see. However, at both these places, by saying: اَنزَلنَا (anzalna : We have sent down), it was indicated that the way no human planning or artifice operates as active agent in what ` descends from the heavens,' so it is with the essential mother element of dress, cotton or wool etc., where human ingenuity has no role to play. That is simply a gift from the great creative power of Allah Ta` ala. But, human artifice does work in efforts to make out of these materials dresses to individual taste, temperament, and the need to stay safe against heat or chill. Even the way to that artifice is shown by Allah Ta` ala. Therefore, eyes that see reality see all this as nothing but Divine gift sent from the heavens.Two Uses of DressIdentified here are two uses of dress: (1) To cover the cover-worthy parts of the body سَتَر (satr), and (2) protection from hot and cold weather, and decor of the body. The first use has been placed first which indicates that the real purpose of human dress is to be able to cover the cover-worthy parts of the body سَتَر اَلعَورَہ (satr al-'awrah). This also happens to be its line of demarcation from animals. The dress given to animals has been naturally made a part of their body. The purpose it serves is either to protect from hot and cold weather, or beautify them. No elaborate arrangements have been made to cover up their سَتَر satr. Nevertheless, formations of particular body parts in their bodies have been so placed that they do not remain totally exposed. Some would have a screen of a tail and many others would have other obstructers of view.After having related the event concerning 'Adam and Hawwa' ('Adam and Eve) and how the Satan had instigated them, this mention of dress indicates that for human beings to be naked, or the exposure of their shame before others is a sign of abject disgrace and indecency at its worst. Moreover, it is an antecedent to all sorts of evils and disorders.The Modern Obsession for Nudity: The Tempter of 'Adam and Eve still StalksSo, the first attack of Satan came from this opening against human beings when their dress dropped off from where it belonged. Even today, when Satan wishes to confuse and waylay human beings through his accomplices, it always picks up a chic front like being trendy, hip, hot or cool and ends up pulling people out from homes into streets and alleys naked or just about. It would seem that what Satan has classified as modern advancement does not happen unless women are deprived of their sense of shame and modesty and made to parade around in the near-nude.After 'Iman, the First Duty is to Cover your Body ProperlyWhen Shaytan, sensing this weakness in human beings, made the first assault on their body cover, the Shari'ah of Islam acted smartly as it is responsible for the inculcation, protection and flowering of every good in its people that it took the issue so seriously that it enjoined the covering of human body as the first duty after 'Iman or faith. The Salah, the Sawm, and duties like those come after that.Sayyidna Faruq al-A` zam ؓ says that the Holy Prophet ﷺ said: When someone wears a new dress, he should recite the following Du` a while wearing it:اَلحَمدُ للہِ الَّذِی کَسَانِی مَا اُوَارِی بِہِ عَورَتِی وَاَتَجَمَّلُ بِہِ فی حَیَاتِیPraise be to Allah who gave me clothes with which I am to cover the cover-worthy parts of my body and look handsome with it in my life.The Great Reward of Giving the Old Dress as Sadaqah after Wearing the New OneHe also said: If a person who wears a new dress and gives away the old one as Sadaqah (charity) to anyone poor and needy, he comes under the protection and patronage of Allah Ta` ala in all states of his life and death. (Ibn Kathir from the Musnad of Ahmad)In this Hadith too, one is reminded of the two considerations in wearing a dress which is why Allah Ta` ala has created the human dress.Covering of Body is Natural and the Theory of Evolution is FalseThe event of Sayyidna 'Adam (علیہ السلام) and the statement of the Qur'an make it clear that covering the body and using a dress is a natural desire and an inborn necessity of human beings which has been with them since the very beginning. Those who profess that the first man went around naked and it was only after having passed through stages of evolution that he invented the dress, they are patently false.The Ultimate DressAfter having identified the dress of two kinds, that which covers the body properly and that which gives comfort and beauty, a third kind of dress was mentioned by saying: وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ‌ (And the dress of Taqwa [ fear of Allah ]! that is the best). In some readings (Qira'at) of the Qur'an, the word: لِبَاس (libas: dress) has been rendered with a fathah on the letter: سِین (sin) as: وَلِبَاسُ التَّقْوَىٰ. Thus, read with: اَنزَلنَا (anzalna), it will mean: We have sent down a third dress of Taqwa. But, in accordance with the well-known reading of it, it means that everyone knows the two dresses mentioned, however, there is a third kind of dress, that of Taqwa - and that is the best of all dresses. The dress of Taqwa, as ex plained by Sayyidna Ibn ` Abbas and ` Urwah ibn Zubayr ؓ means right conduct, good deed and fear of Allah. (Ruh a1-Ma'ani)The sense is that the way the visible physical dress of human beings serves the purpose of covering the cover-worthy parts of the body, protecting from hot and cold weather and giving beauty and embellishment - very similarly, there is a spiritual dress, that of right and be-coming conduct, good deed and fear of Allah. This libas or dress of Taqwa conceals human weaknesses and moral shortcomings. It delivers one from immediate hardships and ultimate losses. Therefore, it is the best of dresses one can wear.Present here is the hint that an evil-doing person who has no fear of Allah and does not care for acting right, must be disgraced ultimately, no matter how he covers up - as reported by Ibn Jarir from Sayyidna ` Uthman al-Ghani ؓ that the Holy Prophet ﷺ said: By Allah in whose hands rests the life of Muhammad, whatever a person does in secret, Allah Ta` ala wraps his deed like a sheet around him and announces it - the good of it, if the deed is good, and the evil of it, if the deed is evil. Wrapping like a sheet on the body means that it is visible to everyone. No matter how secretly one may do something, Allah Ta` ala makes its effects become evident on the face and the body. Then, to authenticate his statement, the Holy Prophet ﷺ recited this verse: وَرِ‌يشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ‌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ (... and dress that adorns. And the dress of Taqwa , that is the best. That is one of the signs of Allah).The Real Purpose of Physical Dress Too is to Achieve TaqwaThe expression, ` Dress of Taqwa,' indicates that the purpose of physical dress which fulfills the function of covering the body properly, and helps beautify it as well, is really a way of achieving the ability to fear Allah, or Taqwa as in the Qur'an. This ability should manifest it-self in the way one dresses. The parts of the body which must be covered should be fully covered. It should be ensured that one's modesty stays concealed. Neither should it be allowed to remain naked, nor should the dress on the body be so tight-fitting through which body parts look like being naked. Then, this dress should not have the flair of pride and arrogance, instead, it should reflect modesty and humility. Then, it should not be extravagant either. The cloth material used should be tailored to need. And neither should the dress for women be masculine, nor the dress for men be feminine, which is odious and repugnant in the sight of Allah. Also, there should be no imitation in wearing a dress like others which is a sign of deviation from the established norms of one's community.Along with it, there is the crucial need to correct one's morals and deeds which is the real purpose of dress. At the end of the verse comes the invitation to understand: ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ لَعَلَّهُمْ يَذَّكَّرُ‌ونَ (That is one of the signs of Allah, so that they may be receptive to advice).

<h2 class="title">Bestowing Raiment and Adornment on Mankind</h2><p>Allah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. `Abdur-Rahman bin Zayd bin Aslam commented on the Ayah, </p><div class="text_uthmani arabic">وَلِبَاسُ التَّقْوَى</div><p>(and the Libas (raiment) of Taqwa...) "When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa' (that the Ayah mentions)." </p>

Bestowing Raiment and Adornment on MankindAllah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. `Abdur-Rahman bin Zayd bin Aslam commented on the Ayah, وَلِبَاسُ التَّقْوَى(and the Libas (raiment) of Taqwa...) "When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa' (that the Ayah mentions)."

O sons of Adam, let not Satan beguile you as he did your parents out of Eden, and made them disrobe to expose their disgrace to them. For he and his host can see you from where you cannot see them. We have made the devils the friends of those who do not believe,

O Descendants of Adam, beware! Do not let Satan put you in trial the way he removed your parents from Paradise and had their garments removed so that their shame become visible to them; indeed he and his tribe see you from where you do not see them; indeed We have made the devils the friends of those who do not believe.

Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe.

O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make them aware of their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them! Verily, We have placed [all manner of] satanic forces near unto those who do not [truly] believe;

O Children of Adam! let not the Satan tempt you even as he drave forth your parents from the Garden, divesting the twain of their garment that he might discover unto the twain their shame. Verily he beholdeth you, he and his tribe, in such wise that ye behold them not. Verily We have made the Satans patrons of those only who believe not.

O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabiluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya' (protectors and helpers) for those who believe not.

O Children of Adam! Do not let Satan seduce you, as he drove your parents out of the Garden, stripping them of their garments, to show them their nakedness. He sees you, him and his clan, from where you cannot see them. We have made the devils friends of those who do not believe.

Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe.

O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts. Verily, he and his tribe see you from where you cannot see them. Verily, We made the Shayatin friends of those who believe not.

O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.

‘O Children of Adam! Do not let Satan tempt you, like he expelled your parents from paradise, stripping them of their garments to expose to them their nakedness. Indeed he sees you—he and his hosts—whence you do not see them. We have indeed made the devils friends of those who have no faith.’

Children of Adam! Do not let satan tempt you, as he brought your parents out of Paradise. He stripped them of their garments to show them their shameful parts. Indeed he and his descendants see you from where you cannot see them. We have made the satans supporters of those who do not believe.

O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.

Children of Adam, do not let Satan seduce you, as he caused your parents to be expelled from the garden and made them take off their clothes in order to show them their private parts. Satan and those like him see you but you do not see them. We have made the Satans as friends for those who have no faith.

O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe.

Y<u>a</u> banee <u>a</u>dama l<u>a</u> yaftinannakumu a<b>l</b>shshay<u>ta</u>nu kam<u>a</u> akhraja abawaykum mina aljannati yanziAAu AAanhum<u>a</u> lib<u>a</u>sahum<u>a</u> liyuriyahum<u>a</u> saw<u>a</u>tihim<u>a</u> innahu yar<u>a</u>kum huwa waqabeeluhu min <u>h</u>aythu l<u>a</u> tarawnahum inn<u>a</u> jaAAaln<u>a</u> a<b>l</b>shshay<u>at</u>eena awliy<u>a</u>a lilla<u>th</u>eena l<u>a</u> yuminoon<b>a</b>

Children of Adam, do not let Satan seduce you, just as he turned your parents out of the Garden: he deprived them of their garment in order to make them aware of their nakedness. He and his forces watch you from where you do not see them! We have made the devils friends of those who do not believe.

O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith.

7

يَٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ ٱلشَّيْطَٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ ٱلْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَٰتِهِمَآ إِنَّهُۥ يَرَىٰكُمْ هُوَ وَقَبِيلُهُۥ مِنْ حَيْثُ لَا تَرَوْنَهُمْ إِنَّا جَعَلْنَا ٱلشَّيَٰطِينَ أَوْلِيَآءَ لِلَّذِينَ لَا يُؤْمِنُونَ

O children of Adam, do not let Satan deceive you by making disobedience look beautiful to you, making you leave covering your nakedness with clothing, or leave the clothing of Mindfulness. Do not be deceived as he tricked your parents, making eating from the tree seem good to them, and the result of that was that he got them expelled from Paradise, and their nakedness became clear to them. Satan and his tribe watch and see you, and you cannot see or watch them, so always be on your guard against him and his tribe. Allah made the satans friends and helpers of those who do not have faith in Allah. As for those who have faith and do good, the satans have no way against them.

O children of Adam, do not let Satan deceive you by making disobedience look beautiful to you, making you leave covering your nakedness with clothing, or leave the clothing of Mindfulness. Do not be deceived as he tricked your parents, making eating from the tree seem good to them, and the result of that was that he got them expelled from Paradise, and their nakedness became clear to them. Satan and his tribe watch and see you, and you cannot see or watch them, so always be on your guard against him and his tribe. Allah made the satans friends and helpers of those who do not have faith in Allah. As for those who have faith and do good, the satans have no way against them.

<p>In the second verse (27), the address reverts to all children of Adam (علیہ السلام) and the admonition given is that they should keep guarding against the deception of Shaytan in everything they do under whatever circumstance they are - lest, Shaytan puts them on another trial as he did with their parents, 'Adam and Eve. He made them leave Paradise, caused them to shed their dress and render their essential cover to be uncovered. He was their eternal enemy. His enmity was something, they were never to lose sight of.</p><p>At the end of the verse, it was said:</p><p>إِنَّهُ يَرَ‌اكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَ‌وْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ</p><p>Indeed, he sees you - he and his company - from where you do not see them. Surely, We have made the satans friends forthose who do not believe - (27).</p><p>Here, the word: قَبِیل (qabil) means company or group. A joined family group is called: Qabilah or tribe. Common groups are known as qabil. The sense of the verse is: For you the Satan is a kind of enemy that he and his accomplices do see you but you do not see them. Therefore, the chances that you would fall a victim to their deception are fairly strong.</p><p>But, in other verses, it has also been clarified that people who keep turning to Allah Ta` ala and maintain their guard against the deception of Shaytan, for them, the wily web of Shaytan is much too weak.</p><p>Then, what has been said at the end of this verse - that ` We have made the satans friends and guardians of those who do not believe' - also indicates that those who believe should not find staying away from their web of deception at all difficult.</p><p>Some righteous elders have said that the defence against the enemy who sees us but we cannot see him is simple. Let us come under the protection of Allah Ta` ala. He sees these satans, watches how they move and act - but they cannot see Him.</p><p>And the statement, that human beings cannot see Shaytan, is in terms of general conditions and habit. If a human being were to see them contra-habitually, that would not be considered contrary to it - as is the case of Jinns coming to the Holy Prophet ﷺ who asked questions and embraced Islam, which appears in authentic narrations of Hadith. (Ruh al-Ma'ani)</p>

In the second verse (27), the address reverts to all children of Adam (علیہ السلام) and the admonition given is that they should keep guarding against the deception of Shaytan in everything they do under whatever circumstance they are - lest, Shaytan puts them on another trial as he did with their parents, 'Adam and Eve. He made them leave Paradise, caused them to shed their dress and render their essential cover to be uncovered. He was their eternal enemy. His enmity was something, they were never to lose sight of.At the end of the verse, it was said:إِنَّهُ يَرَ‌اكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَ‌وْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَIndeed, he sees you - he and his company - from where you do not see them. Surely, We have made the satans friends forthose who do not believe - (27).Here, the word: قَبِیل (qabil) means company or group. A joined family group is called: Qabilah or tribe. Common groups are known as qabil. The sense of the verse is: For you the Satan is a kind of enemy that he and his accomplices do see you but you do not see them. Therefore, the chances that you would fall a victim to their deception are fairly strong.But, in other verses, it has also been clarified that people who keep turning to Allah Ta` ala and maintain their guard against the deception of Shaytan, for them, the wily web of Shaytan is much too weak.Then, what has been said at the end of this verse - that ` We have made the satans friends and guardians of those who do not believe' - also indicates that those who believe should not find staying away from their web of deception at all difficult.Some righteous elders have said that the defence against the enemy who sees us but we cannot see him is simple. Let us come under the protection of Allah Ta` ala. He sees these satans, watches how they move and act - but they cannot see Him.And the statement, that human beings cannot see Shaytan, is in terms of general conditions and habit. If a human being were to see them contra-habitually, that would not be considered contrary to it - as is the case of Jinns coming to the Holy Prophet ﷺ who asked questions and embraced Islam, which appears in authentic narrations of Hadith. (Ruh al-Ma'ani)

<h2 class="title">Warning against the Lures of Shaytan</h2>Allah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). Allah said in a similar Ayah,<div class="text_uthmani arabic">أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً</div><p>(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) 18:50. </p>

Warning against the Lures of ShaytanAllah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). Allah said in a similar Ayah,أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) 18:50.

Who say when they commit shameful acts: "Our ancestors used to do so, and God has enjoined us to do the same." Say to them: "God never enjoins a conduct that is shameful. You impute such lies to God as you do not know."

And when they commit any shameful act they say, “We found our forefathers on it and Allah has commanded it to us”; say, “Indeed Allah does not ordain shamelessness; what! You attribute things to Allah, which you do not know?”

And whenever they commit an indecency they say, 'We found our fathers practising it, and God has commanded us to do it.' Say: 'God does not command indecency; what, do you say concerning God such things as you know not?'

and [so,] whenever they commit a shameful deed, they are wont to say, "We found our forefathers doing it," and, "God has enjoined it upon us." Say: "Behold, never does God enjoin deeds of abomination. Would you attribute unto God something of which you have no knowledge?"

And when they commit an indecency, they say: we found our fathers thereon, and God hath enjoined it on us. Say thou. verily Allah enjoineth not an indecency; say ye falsely of Allah that which ye know not?

And when they commit a Fahisha (evil deed, going round the Ka'bah in naked state, every kind of unlawful sexual intercourse, etc.), they say: "We found our fathers doing it, and Allah has commanded us of it." Say: "Nay, Allah never commands of Fahisha. Do you say of Allah what you know not?

And when they commit an indecency, they say, “We found our parents doing this, and God has commanded us to do it.” Say, “God does not command indecencies. Are you attributing to God what you do not know?”

And when such people commit an indecent act they say: 'We found our fathers doing that, and Allah has enjoined it on us. Say: 'Surely Allah never enjoins any indecency. Do you say things regarding Allah that you do not know?'

And when they commit a Fahishah, they say: "We found our fathers doing it, and Allah has commanded it for us." Say: "Nay, Allah never commands Fahishah. Do you say about Allah what you know not"

And when they do some lewdness they say: We found our fathers doing it and Allah hath enjoined it on us. Say: Allah, verily, enjoineth not lewdness. Tell ye concerning Allah that which ye know not?

When they commit an indecency, they say, ‘We found our fathers practising it, and Allah has enjoined it upon us.’ Say, ‘Indeed Allah does not enjoin indecencies. Do you attribute to Allah what you do not know?’

When they commit an indecency, they say: 'This is what we found our fathers practicing, and with it Allah has ordered us' Say: 'Allah does not order indecency. Would you tell of Allah what you do not know'

And when they commit an immorality, they say, "We found our fathers doing it, and Allah has ordered us to do it." Say, "Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?"

When (The faithless) commit indecent acts they say, "We found our fathers doing this and God has commanded us to do the same." (Muhammad) tell them that God does not command anyone to commit indecency. Do you speak for God, saying things of which you have no knowledge?

And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency; do you say against Allah what you do not know?

Wai<u>tha</u> faAAaloo f<u>ah</u>ishatan q<u>a</u>loo wajadn<u>a</u> AAalayh<u>a</u> <u>a</u>b<u>a</u>an<u>a</u> wa<b>A</b>ll<u>a</u>hu amaran<u>a</u> bih<u>a</u> qul inna All<u>a</u>ha l<u>a</u> yamuru bi<b>a</b>lfa<u>h</u>sh<u>a</u>i ataqooloona AAal<u>a</u> All<u>a</u>hi m<u>a</u> l<u>a</u> taAAlamoon<b>a</b>

And when they commit an indecency, they say, "This is what our fathers used to do and God has enjoined it on us." Say, "God does not enjoin what is indecent. Would you attribute to God something of which you have no knowledge?"

When they do aught that is shameful, they say: "We found our fathers doing so"; and "Allah commanded us thus": Say: "Nay, Allah never commands what is shameful: do ye say of Allah what ye know not?"

7

وَإِذَا فَعَلُوا۟ فَٰحِشَةً قَالُوا۟ وَجَدْنَا عَلَيْهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ ٱللَّهَ لَا يَأْمُرُ بِٱلْفَحْشَآءِ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

If the idolaters commit an indecent act, they defend it, saying they found their fathers doing it and that Allah had commanded them to do it. Tell them O Muhammad: 'Indeed Allah does not command the wrong, rather, He forbids it, so how can you claim such a thing about Him? Or are you O Idolators inventing things about Allah, saying what you do not know about Him?'

If the idolaters commit an indecent act, they defend it, saying they found their fathers doing it and that Allah had commanded them to do it. Tell them O Muhammad: 'Indeed Allah does not command the wrong, rather, He forbids it, so how can you claim such a thing about Him? Or are you O Idolators inventing things about Allah, saying what you do not know about Him?'

<p>Commentary</p><p>Before Islam, one of the many shameful and absurd customs Shaytan had made the people of ` Arab Jahiliyyah follow was that no one, other than the Quraysh, could make the Tawaf of Ka'bah in one's own clothes. Instead of that, the requirement was to borrow a dress from a Qurayshi, otherwise, make the Tawaf naked.</p><p>Mmmm50</p><p>As obvious, the Quraysh could not provide clothes to the whole people of Arabia, therefore, the consequence was that these people would make Tawaf mostly naked, men and women, both, with women usually doing their Tawaf in the darkness of the night. Then, they would explain the satanic expediency of this act by saying: The clothes wearing which we have committed sins are clothes in which making the Tawaf of the Ka'bah is contrary to etiquette (so devoid of commonsense they were that it did not occur to them that making their Tawaf naked was far more contrary to etiquette, and still more so, contrary to human dignity itself) and the only exception to this rule was the tribe of Quraysh which, because they were the servants of the sacred Haram, was not bound to follow this law of nudity.'</p><p>The first verse among those cited above has been revealed to identify and eliminate this absurd custom. It was said in the verse that on occasions when they did something shameful and people told them not to do so, their answer to them would be that their forefathers and elders have been doing so all along, and now for them, to forsake their practice was a matter of shame. Then, they also said that this was what Allah had told them to do. (Ibn Kathir)</p><p>In this verse, 'al-faihsha,' according to most commentators means this very naked Tawaf. In fact, fuhsh, fahsha and fahishah refer to every evil act the evil of which reaches the farthest limits and is all too loud and clear in terms of commonsense and sound taste (Mazhari). Then, that its good and bad becomes quite rational too, is something which stands established universally. (Rub al-Ma'ani)</p><p>Then, come the two arguments they advanced in support of the continuance of this absurd custom. One of these was the need to follow ancestral customs, that is, maintaining these was good in itself. The answer to this proposition was fairly clear as the blind following of ancestral customs was not something reasonable. Even a person of average commonsense can understand that a method cannot be justified on the basis that one's forefathers used to do so. If the methods used by forefathers were to be taken to be sufficient to justify the legitimacy of an action, then, the fact is that forefathers of different peoples of the world used to act differently, even contradictorily. This argument will, then, render all erroneous methods of the whole world to be correct and permissible. In short, this argument advanced by these ignorant people did not deserve attention. Therefore, the Qur'an has not considered it necessary to answer this question here. Though, in some Hadith narrations, it has been answered by saying that an act of ignorance which may have been committed by one's forefathers could hardly be worth following by any stretch of imagination.</p><p>The second argument in favour of their naked Tawaf advanced by these people was that Allah had ordered them to do so. This was a flagrant lie. They were attributing to Allah what He had never commanded. Addressing the Holy Prophet ﷺ the answer given was: قُلْ إِنَّ اللَّـهَ لَا يَأْمُرُ‌ بِالْفَحْشَاءِ (Allah never bids anything shameful) – because commanding people to do something like that is against His wisdom and counter to His state of being the Purest of the pure. Then, taken to task was their false and untrue, attribution to Allah. They were warned with the words: أَتَقُولُونَ عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ (Do you say about Allah what you do not know?). It means that they were attributing a falsity to Allah without having an evidence in support; and it is obvious that attributing something to someone without proper investigation and authority is an act of rank effrontery and patent injustice. Then if done in the case of Allah Jalla Sha'nuhu, reporting anything so falsely will be a crime and injustice the magnitude of which cannot be imagined. At this point, let it be understood clearly that the respected Mujtahid Imams, when they deduce, formulate and describe injunctions which appear in the verses of the Qur'an through Ijtihad, that effort does not fall under the purview of this verse. The reason is that their deduction is a process which operates under the justification of the very words and meanings of the Qur'an.</p>

CommentaryBefore Islam, one of the many shameful and absurd customs Shaytan had made the people of ` Arab Jahiliyyah follow was that no one, other than the Quraysh, could make the Tawaf of Ka'bah in one's own clothes. Instead of that, the requirement was to borrow a dress from a Qurayshi, otherwise, make the Tawaf naked.Mmmm50As obvious, the Quraysh could not provide clothes to the whole people of Arabia, therefore, the consequence was that these people would make Tawaf mostly naked, men and women, both, with women usually doing their Tawaf in the darkness of the night. Then, they would explain the satanic expediency of this act by saying: The clothes wearing which we have committed sins are clothes in which making the Tawaf of the Ka'bah is contrary to etiquette (so devoid of commonsense they were that it did not occur to them that making their Tawaf naked was far more contrary to etiquette, and still more so, contrary to human dignity itself) and the only exception to this rule was the tribe of Quraysh which, because they were the servants of the sacred Haram, was not bound to follow this law of nudity.'The first verse among those cited above has been revealed to identify and eliminate this absurd custom. It was said in the verse that on occasions when they did something shameful and people told them not to do so, their answer to them would be that their forefathers and elders have been doing so all along, and now for them, to forsake their practice was a matter of shame. Then, they also said that this was what Allah had told them to do. (Ibn Kathir)In this verse, 'al-faihsha,' according to most commentators means this very naked Tawaf. In fact, fuhsh, fahsha and fahishah refer to every evil act the evil of which reaches the farthest limits and is all too loud and clear in terms of commonsense and sound taste (Mazhari). Then, that its good and bad becomes quite rational too, is something which stands established universally. (Rub al-Ma'ani)Then, come the two arguments they advanced in support of the continuance of this absurd custom. One of these was the need to follow ancestral customs, that is, maintaining these was good in itself. The answer to this proposition was fairly clear as the blind following of ancestral customs was not something reasonable. Even a person of average commonsense can understand that a method cannot be justified on the basis that one's forefathers used to do so. If the methods used by forefathers were to be taken to be sufficient to justify the legitimacy of an action, then, the fact is that forefathers of different peoples of the world used to act differently, even contradictorily. This argument will, then, render all erroneous methods of the whole world to be correct and permissible. In short, this argument advanced by these ignorant people did not deserve attention. Therefore, the Qur'an has not considered it necessary to answer this question here. Though, in some Hadith narrations, it has been answered by saying that an act of ignorance which may have been committed by one's forefathers could hardly be worth following by any stretch of imagination.The second argument in favour of their naked Tawaf advanced by these people was that Allah had ordered them to do so. This was a flagrant lie. They were attributing to Allah what He had never commanded. Addressing the Holy Prophet ﷺ the answer given was: قُلْ إِنَّ اللَّـهَ لَا يَأْمُرُ‌ بِالْفَحْشَاءِ (Allah never bids anything shameful) – because commanding people to do something like that is against His wisdom and counter to His state of being the Purest of the pure. Then, taken to task was their false and untrue, attribution to Allah. They were warned with the words: أَتَقُولُونَ عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ (Do you say about Allah what you do not know?). It means that they were attributing a falsity to Allah without having an evidence in support; and it is obvious that attributing something to someone without proper investigation and authority is an act of rank effrontery and patent injustice. Then if done in the case of Allah Jalla Sha'nuhu, reporting anything so falsely will be a crime and injustice the magnitude of which cannot be imagined. At this point, let it be understood clearly that the respected Mujtahid Imams, when they deduce, formulate and describe injunctions which appear in the verses of the Qur'an through Ijtihad, that effort does not fall under the purview of this verse. The reason is that their deduction is a process which operates under the justification of the very words and meanings of the Qur'an.

<h2 class="title">Disbelievers commit Sins and claim that Allah commanded Them to do so!</h2><p>Mujahid said, "The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.' The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!)."' Allah sent down the Ayah, </p><div class="text_uthmani arabic">وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا</div><p>(And when they commit a Fahishah (sin), they say: "We found our fathers doing it, and Allah has commanded it for us.")7:28 I say, the Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not make Tawaf while wearing the clothes that they disobeyed Allah in. As for the Quraysh, known as Al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of Al-Hums, he would wear it while in Tawaf. And whoever wore a new garment, would discard it and none would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by Al-Hums, then they would perform Tawaf while naked. Even women would go around in Tawaf while naked, and one of them would cover her sexual organ with something and proclaim, "Today, a part or all of it will appear, but whatever appears from it I do not allow it." Women used to perform Tawaf while naked usually at night. This was a practice that the idolators invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah. Allah then refuted them, Allah said, </p><div class="text_uthmani arabic">وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا</div><p>(And when they commit a Fahishah, they say: "We found our fathers doing it, and Allah has commanded it for us.") </p><h2 class="title">Allah does not order Fahsha', but orders Justice and Sincerity</h2><p>Allah replied to this false claim, </p><div class="text_uthmani arabic">قُلْ</div><p>(Say), O Muhammad, to those who claimed this, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَأْمُرُ بِالْفَحْشَآءِ</div><p>("Nay, Allah never commands Fahsha'...") meaning, the practice you indulge in is a despicable sin, and Allah does not command such a thing. </p><div class="text_uthmani arabic">أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ</div><p>("Do you say about Allah what you know not") that is, do you attribute to Allah statements that you are not certain are true Allah said next, </p><div class="text_uthmani arabic">قُلْ أَمَرَ رَبِّي بِالْقِسْطِ</div><p>(Say: "My Lord has commanded justice, (fairness and honesty)"), </p><div class="text_uthmani arabic">وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ</div><p>("And that you should face Him only, in every Masjid, and invoke Him only making your religion sincere to Him...") This Ayah means, Allah commands you to be straightforward in worshipping Him, by following the Messengers who were supported with miracles and obeying what they conveyed from Allah and the Law that they brought. He also commands sincerity in worshipping Him, for He, Exalted He is, does not accept a good deed until it satisfies these two conditions: being correct and in conformity with His Law, and being free of Shirk. </p><h2 class="title">The Meaning of being brought into Being in the Beginning and brought back again</h2>Allah's saying<div class="text_uthmani arabic">كَمَا بَدَأَكُمْ تَعُودُونَ</div><p>(As He brought you in the beginning, so shall you be brought into being again) 7:29. Until; </p><div class="text_uthmani arabic">الضَّلَـلَةُ</div><p>(error.) There is some difference over the meaning of: </p><div class="text_uthmani arabic">كَمَا بَدَأَكُمْ تَعُودُونَ</div><p>(As He brought you in the beginning, so shall you be brought into being again.) Ibn Abi Najih said that Mujahid said that it means, "He will bring you back to life after you die." Al-Hasan Al-Basri commented, "As He made you begin in this life, He will bring you back to life on the Day of Resurrection." Qatadah commented on: </p><div class="text_uthmani arabic">كَمَا بَدَأَكُمْ تَعُودُونَ</div><p>(As He brought you in the beginning, so shall you be brought into being again.) "He started their creation after they were nothing, and they perished later on, and He shall bring them back again." `Abdur-Rahman bin Zayd bin Aslam said, "As He created you in the beginning, He will bring you back in the end." This last explanation was preferred by Abu Ja`far Ibn Jarir and he supported it with what he reported from Ibn `Abbas, "The Messenger of Allah stood up and gave us a speech, saying, </p><div class="text_uthmani arabic">«يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُحْشَرُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًا</div><div class="text_uthmani arabic">كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْداً عَلَيْنَآ إِنَّا كُنَّا فَـعِلِينَ</div><p>(O people! You will be gathered to Allah while barefooted, naked and uncircumcised, (As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it)).21:104 This Hadith was collected in the Two Sahihs. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah, </p><div class="text_uthmani arabic">كَمَا بَدَأَكُمْ تَعُودُونَفَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ</div><p>(As He brought you in the beginning, so shall you be brought into being again. A group He has guided, and a group deserved to be in error;) "Allah, the Exalted, began the creation of the Sons of Adam, some believers and some disbelievers, just as He said, </p><div class="text_uthmani arabic">هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ</div><p>(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. He will then return them on the Day of Resurrection as He started them, some believers and some disbelievers. I say, what supports this meaning, is the Hadith from Ibn Mas`ud that Al-Bukhari recorded, (that the Prophet said:) </p><div class="text_uthmani arabic">«فَوَالَّذِي لَا إِلَهَ غَيرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُ الْجَنَّة»</div><p>(By He, other than Whom there is no god, one of you might perform the deeds of the people of Paradise until only the length of an arm or a forearm would separate him from it. However, that which was written in the Book takes precedence, and he commits the work of the people of the Fire and thus enters it. And one of you might perform the deeds of the people of the Fire until only the length of an arm or a forearm separates between him and the Fire. However, that which was written in the Book takes precedence, and he performs the work of the people of Paradise and thus enters Paradise.) We should combine this meaning -- if it is held to be the correct meaning for the Ayah -- with Allah's statement: </p><div class="text_uthmani arabic">فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا</div><p>(So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind) 30:30, and what is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah said: </p><div class="text_uthmani arabic">«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»</div><p>(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.) Muslim recorded that `Iyad bin Himar said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«يَقُولُ اللهُ تَعَالـى: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»</div><p>(Allah said, `I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion.) The collective meaning here is, Allah created His creatures so that some of them later turn believers and some turn disbelievers. Allah has originally created all of His servants able to recognize Him, to single Him out in worship, and know that there is no deity worthy of worship except Him. He also took their covenant to fulfill the implications of this knowledge, which He placed in their consciousness and souls. He has decided that some of them will be miserable and some will be happy, </p><div class="text_uthmani arabic">هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ</div><p>(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. Also, a Hadith states, </p><div class="text_uthmani arabic">«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا»</div><p>(All people go out in the morning and sell themselves, and some of them free themselves while some others destroy themselves.) Allah's decree will certainly come to pass in His creation. Verily, He it is </p><div class="text_uthmani arabic">وَالَّذِى قَدَّرَ فَهَدَى </div><p>(Who has measured (everything); and then guided) 87: 3, and, </p><div class="text_uthmani arabic">الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى</div><p>(He Who gave to each thing its form and nature, then guided it aright) 20:50. And in the Two Sahihs: </p><div class="text_uthmani arabic">«فَأَمَّا مَنْ كَانَ مِنْكُمْ مِنْ أَهْلِ السَّعَادَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَة»</div><p>(As for those among you who are among the people of happiness, they will be facilitated to perform the deeds of the people of happiness. As for those who are among the miserable, they will be facilitated to commit the deeds of the miserable). This is why Allah said here, </p><div class="text_uthmani arabic">فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ</div><p>(A group He has guided, and a group deserved to be in error;) Allah then explained why, </p><div class="text_uthmani arabic">إِنَّهُمُ اتَّخَذُوا الشَّيَـطِينَ أَوْلِيَآءَ مِن دُونِ اللَّهِ</div><p>(because) surely, they took the Shayatin as supporters instead of Allah). Ibn Jarir said, "This is one of the clearest arguments proving the mistake of those who claim that Allah does not punish anyone for disobedient acts he commits of deviations he believes in until after knowledge of what is correct reaches him, then he were to obstinately avoid it anyway. If this were true, then there would be no difference between the deviations of the misguided group - their belief that they are guided - and the group that is in fact guided. Yet Allah has differentiated between the two in this noble Ayah, doing so in both name and judgement." </p>

Disbelievers commit Sins and claim that Allah commanded Them to do so!Mujahid said, "The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.' The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!)."' Allah sent down the Ayah, وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا(And when they commit a Fahishah (sin), they say: "We found our fathers doing it, and Allah has commanded it for us.")7:28 I say, the Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not make Tawaf while wearing the clothes that they disobeyed Allah in. As for the Quraysh, known as Al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of Al-Hums, he would wear it while in Tawaf. And whoever wore a new garment, would discard it and none would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by Al-Hums, then they would perform Tawaf while naked. Even women would go around in Tawaf while naked, and one of them would cover her sexual organ with something and proclaim, "Today, a part or all of it will appear, but whatever appears from it I do not allow it." Women used to perform Tawaf while naked usually at night. This was a practice that the idolators invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah. Allah then refuted them, Allah said, وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا(And when they commit a Fahishah, they say: "We found our fathers doing it, and Allah has commanded it for us.") Allah does not order Fahsha', but orders Justice and SincerityAllah replied to this false claim, قُلْ(Say), O Muhammad, to those who claimed this, إِنَّ اللَّهَ لاَ يَأْمُرُ بِالْفَحْشَآءِ("Nay, Allah never commands Fahsha'...") meaning, the practice you indulge in is a despicable sin, and Allah does not command such a thing. أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ("Do you say about Allah what you know not") that is, do you attribute to Allah statements that you are not certain are true Allah said next, قُلْ أَمَرَ رَبِّي بِالْقِسْطِ(Say: "My Lord has commanded justice, (fairness and honesty)"), وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ("And that you should face Him only, in every Masjid, and invoke Him only making your religion sincere to Him...") This Ayah means, Allah commands you to be straightforward in worshipping Him, by following the Messengers who were supported with miracles and obeying what they conveyed from Allah and the Law that they brought. He also commands sincerity in worshipping Him, for He, Exalted He is, does not accept a good deed until it satisfies these two conditions: being correct and in conformity with His Law, and being free of Shirk. The Meaning of being brought into Being in the Beginning and brought back againAllah's sayingكَمَا بَدَأَكُمْ تَعُودُونَ(As He brought you in the beginning, so shall you be brought into being again) 7:29. Until; الضَّلَـلَةُ(error.) There is some difference over the meaning of: كَمَا بَدَأَكُمْ تَعُودُونَ(As He brought you in the beginning, so shall you be brought into being again.) Ibn Abi Najih said that Mujahid said that it means, "He will bring you back to life after you die." Al-Hasan Al-Basri commented, "As He made you begin in this life, He will bring you back to life on the Day of Resurrection." Qatadah commented on: كَمَا بَدَأَكُمْ تَعُودُونَ(As He brought you in the beginning, so shall you be brought into being again.) "He started their creation after they were nothing, and they perished later on, and He shall bring them back again." `Abdur-Rahman bin Zayd bin Aslam said, "As He created you in the beginning, He will bring you back in the end." This last explanation was preferred by Abu Ja`far Ibn Jarir and he supported it with what he reported from Ibn `Abbas, "The Messenger of Allah stood up and gave us a speech, saying, «يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُحْشَرُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًاكَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْداً عَلَيْنَآ إِنَّا كُنَّا فَـعِلِينَ(O people! You will be gathered to Allah while barefooted, naked and uncircumcised, (As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it)).21:104 This Hadith was collected in the Two Sahihs. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah, كَمَا بَدَأَكُمْ تَعُودُونَفَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ(As He brought you in the beginning, so shall you be brought into being again. A group He has guided, and a group deserved to be in error;) "Allah, the Exalted, began the creation of the Sons of Adam, some believers and some disbelievers, just as He said, هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. He will then return them on the Day of Resurrection as He started them, some believers and some disbelievers. I say, what supports this meaning, is the Hadith from Ibn Mas`ud that Al-Bukhari recorded, (that the Prophet said:) «فَوَالَّذِي لَا إِلَهَ غَيرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُ الْجَنَّة»(By He, other than Whom there is no god, one of you might perform the deeds of the people of Paradise until only the length of an arm or a forearm would separate him from it. However, that which was written in the Book takes precedence, and he commits the work of the people of the Fire and thus enters it. And one of you might perform the deeds of the people of the Fire until only the length of an arm or a forearm separates between him and the Fire. However, that which was written in the Book takes precedence, and he performs the work of the people of Paradise and thus enters Paradise.) We should combine this meaning -- if it is held to be the correct meaning for the Ayah -- with Allah's statement: فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا(So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind) 30:30, and what is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah said: «كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.) Muslim recorded that `Iyad bin Himar said that the Messenger of Allah said, «يَقُولُ اللهُ تَعَالـى: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»(Allah said, `I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion.) The collective meaning here is, Allah created His creatures so that some of them later turn believers and some turn disbelievers. Allah has originally created all of His servants able to recognize Him, to single Him out in worship, and know that there is no deity worthy of worship except Him. He also took their covenant to fulfill the implications of this knowledge, which He placed in their consciousness and souls. He has decided that some of them will be miserable and some will be happy, هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. Also, a Hadith states, «كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا»(All people go out in the morning and sell themselves, and some of them free themselves while some others destroy themselves.) Allah's decree will certainly come to pass in His creation. Verily, He it is وَالَّذِى قَدَّرَ فَهَدَى (Who has measured (everything); and then guided) 87: 3, and, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى(He Who gave to each thing its form and nature, then guided it aright) 20:50. And in the Two Sahihs: «فَأَمَّا مَنْ كَانَ مِنْكُمْ مِنْ أَهْلِ السَّعَادَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَة»(As for those among you who are among the people of happiness, they will be facilitated to perform the deeds of the people of happiness. As for those who are among the miserable, they will be facilitated to commit the deeds of the miserable). This is why Allah said here, فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ(A group He has guided, and a group deserved to be in error;) Allah then explained why, إِنَّهُمُ اتَّخَذُوا الشَّيَـطِينَ أَوْلِيَآءَ مِن دُونِ اللَّهِ(because) surely, they took the Shayatin as supporters instead of Allah). Ibn Jarir said, "This is one of the clearest arguments proving the mistake of those who claim that Allah does not punish anyone for disobedient acts he commits of deviations he believes in until after knowledge of what is correct reaches him, then he were to obstinately avoid it anyway. If this were true, then there would be no difference between the deviations of the misguided group - their belief that they are guided - and the group that is in fact guided. Yet Allah has differentiated between the two in this noble Ayah, doing so in both name and judgement."

Tell them: "My Lord has enjoined piety, devotion in all acts of worship, and calling upon Him with exclusive obedience. For you will be reverted back to what you were (when) created first."

Say, “My Lord has ordained justice; and set your attention straight every time you offer pray and worship Him, as only His devoted worshippers; the way He brought you into being, in the same manner will you return.”

Say: 'My Lord has commanded justice. Set your faces in every place of worship and call on Him, making your religion sincerely His. As He originated you so you will return;

Say: "My Sustainer has [but] enjoined the doing of what is right; and [He desires you to] put your whole being into every act of worship, and to call unto Him, sincere in your faith in Him alone. As it was He who brought you into being in the first instance, so also [unto Him] you will return:

Say thou; my Lord hath enjoined equity, and that ye shall set your faces aright at every prostration, and call on Him, making religion pure for Him. Even as He began you; ye shall be brought back.

Say (O Muhammad SAW): My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allah and face the Qiblah, i.e. the Ka'bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him by not joining in worship any partner to Him and with the intention that you are doing your deeds for Allah's sake only. As He brought you (into being) in the beginning, so shall you be brought into being (on the Day of Resurrection) [in two groups, one as a blessed one (believers), and the other as a wretched one (disbelievers)].

Say, “My Lord commands justice, and to stand devoted at every place of worship. So call upon Him, and dedicate your faith to Him alone. Just as He originated you, so you will return.”

Say to them (O Muhammad): 'My Lord enjoins justice; and that you set your faces aright at the time of every Prayer; and that you call upon Him, exclusively dedicating your faith to Him. You shall return to Him as you were created.'

Say: "My Lord has commanded justice and that you should face Him only, in every Masjid and invoke Him only, making your religion sincere to Him. As He brought you (into being) in the beginning, so shall you be brought into being again."

Say: My Lord enjoineth justice. And set your faces upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him).

Say, ‘My Lord has enjoined justice,’ and [He has enjoined,] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’

Say: 'My Lord ordered justice. Turn your faces to Him in every place of prayer and supplicate to Him, making the religion sincerely to Him. As He originated you, you shall return'

Say, [O Muhammad], "My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place [or time] of prostration, and invoke Him, sincere to Him in religion." Just as He originated you, you will return [to life] -

Say, "My Lord has ordered me to maintain justice. (People), pay due attention (when worshipping God). Pray to Him sincerely and be devoted in your religion. Just as He gave you life, He will bring you back to life again (after you die.)"

Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.

Qul amara rabbee bi<b>a</b>lqis<u>t</u>i waaqeemoo wujoohakum AAinda kulli masjidin wa<b>o</b>dAAoohu mukhli<u>s</u>eena lahu a<b>l</b>ddeena kam<u>a</u> badaakum taAAoodoon<b>a</b>

Say, "My Lord has commanded you to act justly. Turn your faces up toward Him at every time and place of worship, and call upon Him, making yourselves sincere towards Him in religion. As He brought you into being, so shall you return."

Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return."

7

قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ

Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.

Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.

<p>Said in the second verse was: قُلْ أَمَرَ‌ رَ‌بِّي بِالْقِسْطِ (Say, "My Lord has bid-den me to do justice). Here, the Holy Prophet ﷺ has been asked to tell those ignorant people, who were falsely attributing the justification of their naked Tawaf towards Allah, that Allah always commands justice. The word used here is: اَقِسط (al-qist) which essentially means justice, balance and moderation. At this place, ` al-qist' refers to a conduct which is free of excess or deficiency, that is, which neither falls short, nor exceeds the appointed limits - as is the case with all injunctions of the Shari'ah. Therefore, under this sense of qist' included there are all acts of worship and obedience as well as all general injunctions of the Shari'ah. (Ruh al-Ma'ani)</p><p>After having stated the command of justice and moderation, two injunctions of the Shari'ah relevant to their erroneous conduct have been particularly mentioned. These are: وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ (and yourself be aright at each occasion of prostration) and: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ (and pray to Him with pure faith in Him). The first command relates to what one does physically and outwardly. The other belongs to the heart, the spiritual dimension. In the first injunction, the word: مسجِد (Masjid), according to most commentators, appears in the sense of prostration (sajdah, sujud or ‘Ibadah) and it means that one should be aright at the time of every Salah or any other act of worship. It could also mean that one should make an effort and be particular to keep one's orientation straight towards the Qiblah. And being aright or keeping the orientation straight could also mean that one should sub-ordinate everything one says or does to what Allah has commanded, maintaining an orientation and stance that never varies, never dwindles and moves elsewhere. Given this meaning, this injunction will not remain particular for Salah only - instead, it would comprehend all acts of worship, dealings and transactions.</p><p>The second injunction means that one should worship Allah, purely and exclusively, without associating in that act anyone else in any capacity, even to the limit that such worship should also be free from, and untainted with, what is known as al-Shirk al-Khafiyy (concealed Shirk of associating others with the Divinity of Allah), that is, hypocrisy and riya' (show off).</p><p>By mentioning both injunctions together, the indication being given could be that one must correct, align and synchronize both dimensions of one's person, the outward and the inward, the physical and the spiritual, with the injunctions of the Shari'ah. Not enough is obvious obedience (Ita` ah) without sincerity (Ikhlas), nor can simple sincerity of the heart become sufficient without following the Shari` ah as visible outwardly too. Instead of that, it is binding on everyone that one should correct and align one's outward bearings in accordance with the Shari` ah and never forget to keep his or her inward state of being too reserved for Allah Ta` ala alone. This helps us see the error (dichotomy) of those who take Shari` ah (the outward or physical adherence to faith) and Tariqah (the inward or spiritual adherence to faith) as two different ways to approach religion. Some of them would even presume that it was sufficient to correct one's inward dimension as shown by Tariqah - even if they go about doing what is contrary to the Shari` ah! This is a gaping error.</p><p>At the end of the verse (29), it was said: كَمَا بَدَأَكُمْ تَعُودُونَ (As He originated you, so you will return). It means that it was He who created you first and it will be He who will make you rise again on the day of Qiyamah. For His perfect power, this was not difficult at all. Perhaps to indicate this element of convenience what was said here is: تَعُودُونَ (ta` udun: you will return) and not: یُعِیدُکُم ' (We shall make you rise) since making to rise again requires not much action. (Ruh al-Ma'ani)</p><p>There is an additional benefit of introducing this sentence here. It helps one in abiding by the injunctions of the Shari’ ah - because it is the realization that there is a life-to-come, and a Last Day, the Day of Qiyamah, and reward or punishment for deeds, good or bad, which makes what is difficult easy, and what is painful bearable. Experience bears out that man is a tough customer. Unless one is under such grip-ping apprehension, no word of advice can make him do what is right, nor can the restriction of any law stop him from going into crimes.</p>

Said in the second verse was: قُلْ أَمَرَ‌ رَ‌بِّي بِالْقِسْطِ (Say, "My Lord has bid-den me to do justice). Here, the Holy Prophet ﷺ has been asked to tell those ignorant people, who were falsely attributing the justification of their naked Tawaf towards Allah, that Allah always commands justice. The word used here is: اَقِسط (al-qist) which essentially means justice, balance and moderation. At this place, ` al-qist' refers to a conduct which is free of excess or deficiency, that is, which neither falls short, nor exceeds the appointed limits - as is the case with all injunctions of the Shari'ah. Therefore, under this sense of qist' included there are all acts of worship and obedience as well as all general injunctions of the Shari'ah. (Ruh al-Ma'ani)After having stated the command of justice and moderation, two injunctions of the Shari'ah relevant to their erroneous conduct have been particularly mentioned. These are: وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ (and yourself be aright at each occasion of prostration) and: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ (and pray to Him with pure faith in Him). The first command relates to what one does physically and outwardly. The other belongs to the heart, the spiritual dimension. In the first injunction, the word: مسجِد (Masjid), according to most commentators, appears in the sense of prostration (sajdah, sujud or ‘Ibadah) and it means that one should be aright at the time of every Salah or any other act of worship. It could also mean that one should make an effort and be particular to keep one's orientation straight towards the Qiblah. And being aright or keeping the orientation straight could also mean that one should sub-ordinate everything one says or does to what Allah has commanded, maintaining an orientation and stance that never varies, never dwindles and moves elsewhere. Given this meaning, this injunction will not remain particular for Salah only - instead, it would comprehend all acts of worship, dealings and transactions.The second injunction means that one should worship Allah, purely and exclusively, without associating in that act anyone else in any capacity, even to the limit that such worship should also be free from, and untainted with, what is known as al-Shirk al-Khafiyy (concealed Shirk of associating others with the Divinity of Allah), that is, hypocrisy and riya' (show off).By mentioning both injunctions together, the indication being given could be that one must correct, align and synchronize both dimensions of one's person, the outward and the inward, the physical and the spiritual, with the injunctions of the Shari'ah. Not enough is obvious obedience (Ita` ah) without sincerity (Ikhlas), nor can simple sincerity of the heart become sufficient without following the Shari` ah as visible outwardly too. Instead of that, it is binding on everyone that one should correct and align one's outward bearings in accordance with the Shari` ah and never forget to keep his or her inward state of being too reserved for Allah Ta` ala alone. This helps us see the error (dichotomy) of those who take Shari` ah (the outward or physical adherence to faith) and Tariqah (the inward or spiritual adherence to faith) as two different ways to approach religion. Some of them would even presume that it was sufficient to correct one's inward dimension as shown by Tariqah - even if they go about doing what is contrary to the Shari` ah! This is a gaping error.At the end of the verse (29), it was said: كَمَا بَدَأَكُمْ تَعُودُونَ (As He originated you, so you will return). It means that it was He who created you first and it will be He who will make you rise again on the day of Qiyamah. For His perfect power, this was not difficult at all. Perhaps to indicate this element of convenience what was said here is: تَعُودُونَ (ta` udun: you will return) and not: یُعِیدُکُم ' (We shall make you rise) since making to rise again requires not much action. (Ruh al-Ma'ani)There is an additional benefit of introducing this sentence here. It helps one in abiding by the injunctions of the Shari’ ah - because it is the realization that there is a life-to-come, and a Last Day, the Day of Qiyamah, and reward or punishment for deeds, good or bad, which makes what is difficult easy, and what is painful bearable. Experience bears out that man is a tough customer. Unless one is under such grip-ping apprehension, no word of advice can make him do what is right, nor can the restriction of any law stop him from going into crimes.