quran-tafsir-anwarul-bayan-vol-01 directory listing
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ILLUMINATING DISCOURSES
NOBLE ON TQHE URAN
|_ TAFSIR ANWARUL BAYAN |
By: Mufti Muhammad Aashiq Elahi Muhajir Madani seanuw,
Volume Four Part VII & VIN Para Nineteen to Para Twenty Six
Translation Edited By
Mufti Afzal Hussain Elias
Revised By
Maulana Muhammad Arshad Fakhri ~ based on Ma'ariful Quran
-DARUL ISHAAT
Urdu Bazar, Karachi
All Rights of Revision and Composing are Reserved
-
FIRST EDITION 2005
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Contents
Part Nineteen
Surah 25 : Al- Furqan
1. A Warning To The Rejecters And Glad Tidings For The People Of
2. The Frightening Scene Of Judgment Day (Qiyamah), When The
Disbeliever Will Wish That He Had Not Befriended The Wrong Person.......... 3
3. The Wisdom Behind The Gradual Revelation Of The Qur'an ....... eee 5
4,
The Destruction Of The Ad, Thamud And Other Nations The Evil Plight
Of THE TOA ters pceedececadiconcheceeaidioselcdssscessteo olbeln stiaveaeedtienctheoaateribestyaeeeeaunsaia 6
5.
A Manifestation Of Allah's Might In The Shadow, The Sun, The Moon,
The Winds And The Rain...cccccsccsescetessesessesesssseenensseseacensseseessnenetsasensnensetenenens 10
6.
When Awakening, He Used To Recite: .....ccccccessscseseseesenererenestensieceensenseneesteseens 11
7, Allah's Power Is Displayed By The Merging Of Two Contrasting Waters
That Do NOt Mix.cecissis dosiseiciscgalssrasedtvdelebeenstseassWaeecstatcescistesiesivesetecnciaweovenesdseeors 12
8.
Allah Created The Heavens And The Earth In Six Days, And Made Day
And Night Successors To Each Other....sccsscsseseseetecscteseeeeesneneeeseensnereessanentenees 13
9. A Description Of Allah's True Borndsmen .......csccseseseteeceeesseeeeeneneseeneneneneeeeneas 16
Surah 26 : Ash-Shura
10. Consolation For The Holy Prophet pivy ae a! be And A Warning For The Disbeli@vers x2asca. fcc ah dtd nein ote eile: 21
11. Sayyidina Misa And Harun >) Uis Converse With Pharaoh (Fir'aun).......23
12. Pharaoh (Fir'aun) Calls The Magicians To Challenge Sayyidina Musa «
er, But They Are Defeated And Believe In Allah ....... cece 26
13. Allah Commands Sayyidina Musa p>! «is To Lead His People Away At
Night They Are Pursued, But Pharaoh (Fir'aun) And His People Are
Eventually Drowned ......ccccccsessssesscsseersssetesescseenessenseneseesanesenesssesceneseaneneasasersaeetiees 28 14. Sayyidina Ibrahim >! «le Preaches Oneness Of Allah (Tauhid) To His
People And Supplicate To Ala ....ecccsesssssessenesessesseasseenesseneseeseaeeneneeenneneaes 30 15. The Remorse And Disputes Of The People In Hell, When They Wish To
Be Returned To The World .......cceccsssssssseceeeeenecenenenenesenensseteneteneneseennenteesereneaeeney 34
Contents
2
VI
a
Anwar-ul-Bayan G. 2
[ez]
16. Sayyidina Nuh Xi «le Preaches OnenessOf Allah (Tauhid)To His People, But They Reject Him And Are Finally Drowned In The Floods......... 35
17. Sayyidina Hid p>) «1 Is Sent To His Nation, But They Deny Him..........004 37
18. The Thamud Reject Sayyidina Salih pi ate And Are Punished .......cecees 39
19. -- Sayyidina Lut J! «te Preaches To His People, But They Threaten Him They Are Eventually Destroyed By A Shower Of Stones .......sescsssesseeseeenseses 41
20. Sayyidina Shu'ayb -»/) «le Tells His People Not To Cheat In Weight
And Measure However, They Disobey Him And Are Made To Suffer.
PUNiShMENE .........cssecressecssseesesssssssesavsssssssssessnessesssessenseaessesesensenesesteesessessessereaeaneans 42 21. The Qur'éan Has Been Revealed In The Arabic Language Via The
Trustworthy Angel........sscicscsscsssssssssssssesssesessecsesnseacssecnssneassesssessnsssseenseasenenesseesesses 44 22. The Holy Prophet pL ule aii do, Commanded To Be Humble Towards
The Mu'minin And To Rely Solely Or Allah .......cscesscssessesssessersssrsenesnssssecnteenees 47 23. The Devils (Shayatin) Descend Upon Every Liar And Only The Deviant
People Follow Poets ......cssssesesssesssessssssssessnsensenseesseseessesssenesensetsceacensecneeaceanenenenees 48
Surah 27 : Al-Naml
24... The Qur'an Is A Clear Book, Revealed As A Guidance For The Believers siete 50 25. Sayyidina Misa pW! 4le Arrives At Mount Tur, Where He Is Conferred
The Mantle Of The Prophethood ......sssssssssseesese sesecesssssassuseveseceessssensssnsaneeseses 52
26. The Knowledge And Bounties Upon Sayyidina Dawid ui ae And
Sayyidina Sulayman pW) «Je And The Incident Of The Ant Advising The Others To Enter Their Homes ....ccsccscssccsssssssssssssssssessessesssssscegussssessssensetasessess 54
27. . Hoopoe (Hudhud) Informs Sayyidina Sulayman Wi ale About The
Queen Of Saba And Her People And Then Takes A Letter To Her .......ce00 57 28. Sayyidina Sulayman ¢>..!\ «le Has The Queen's Throne Brought To Him,
She Is Asked If It Is Hers, And She Finally Becomes A Muslim .......c:cccccceees 59
29. The Destruction Of The Thamud After They Ill-Treated Sayyidina Salih
Prenll dghe .csrcsccscssesseseesescersscsesecseerensssenrssnsensensssseesessssensasenseessessaessearsasssssesesssseeaseseaeeens 63
30... The Nation Of Sayyidina Lut pit «te Refused To Desist From Their Lewd Acts And Were Finally Destroyed ....ssssssssssssssssesecessessiessseseseseceececceneeeeeete 65
Part Twenty
31. The Great Attributes Of Allah, His Control Of The Creation, And: An
Invitation To Oneness Of Allah (Taultid) ....cccccssssctecssssssssesseesesscsessssceesseseeseenes 67
32. The Warning To Those Who Reject The Advent Of Judgment Day
°
(Qiyamah) And Their Misgivings ........cscccsssssssssssssesssseessseneesesessesssnesssrscuesesssssens .
33.. The Qur'an Explains What The Bani Isra'il Differed In :
34. You Cannot Make The Dead Hear Nor Can You Guide The Blind............. 70
35.. Can The Dead Hear? ......cccccssessssssessssssnesssnesnssessecsssecseseenescsseusnseussatssastensneseseeasees 71
-36. | The Creature From The Earth Will Appear Before The Day Of Judgment
(QHYAMAN) oescccecssrsrrersecnesresssecssscssssscessesssesesesessssaeesnssuesnecenssneaseesseanecaacaseasescsneseasessesss 72
Contents
VII
_' Anwar-ul-Bayan (v. 7
Resurrection On The Day Of Judgment (Qiyamah) And The Punishment. Of The Refecters After They Admit To Their Crimes.......0..s:sssssssssssseerseneen 74 The Inhabitants Of The Heavens And The Earth Will Be Alarmed By The Sounding Of The Trumpet When The Mountains Will Fly Like CLOUS.....ccsssosecccsosesceveesesenssesenssssesscsesuescsssansvenaseseseesensesessnensseaseasaeaecesessareassuaasoreneens 75 39. - The Holy Prophet "ye dit 6 Is Told To Announce That He Has Been Commanded To Worship Allah And Be Subservient To Him..............: Lesseeeneoes 78
Surah 28 : Al-Qasas
40. The Transgression Of Pharaoh (Fir`aun) And His Oppressive Treatment Of The Bani [sra'il ......f.cccssssssessseetenssssseesssescsesesnernsssssnserensssaeenenseeseassasassseessgsnas 81
4l. Sayyidina Misa's -%1! «te Mother Places Him In A Box On The River, After Which Pharaoh's (Fir`aun's) Family Discover Him .........-ssssssesseesesseees 83
42. Sayyidina Musa | «le Mistakenly Kills A Person And Is Forced To Leave Egypt For Madan .....ssssssssescsecosesnsenseretonsrscesessnesnsensssnsensanecasssnenscenseenerases 85
43. Sayyidina Misa p%-Ji «1s Reached Madyan And Assists Two Ladies, After Which He Marries One Of Them ......:ssessssseeesssseneeensnenteenessteasanesnenensens 88
44. Lessons To Be Learnt ......cssccsssssscsssscsessssesssssseerssstecseserscseneseessssessntassoseesesssoneensans 90 45. Sayyidina Misa p>) «le Travels With His Wife To Egypt And Enroute
Is Conferred With The Mantle Of Prophethood .......-..s:scssscsecsesseesersenenssstsenees 95 46. Sayyidina Misa ,>i «le Preaches To. Pharaoh (Fir'aun) And His
Miristers......sssccsssssssssssescessssssessseessssussssseeeeenennnncestt sesssssseeneuasasnnneessuassnnneceneunates 96
47. The Torah Is Replete With Eye-Openers, Guidance And Mercy ......:ssscssen 99 48. Those Who BelievedIn The Previous Scriptures Will Receive A Double
Reward By Accepting The Qur'an .....sscssccsssccsessstesstescnsesnsersnsesssessneenieenanentse 101 49. Allah Will Guide Whoever He Wills .........:cscccsesecssssesessesesceenescensseesneensaneinns 103 50. A Refutation Of The Claim Of The Makkans That They Would Be
Expelled From Their Land If They Accepted ISlam........ssssssssssesssteceenstennee 104 Allah Will Never Destroy A Town Until He Sends A Prophet To Them.......105 Allah Will Ask The Idolaters Where Their Gods Are On The Day Of Judgment (Qiydmmah)...sssssssesssssseccsssessccsnsteccsnessesancesnareseusessnaeresssseneseeseaseessaseeetey 106 If Allah Perpetuates The Day Or The Night, Who Can Prevent Him?........... 108 A Witness And Proof Will Be Required From Every Nation On The Day © OF Qiyamah.....ecescecssssssessseeseetseesnnennstenneersenssessanssnecaeesessesesnecaseensensneaaesneneneeeey 109
Qartin Boasts About His Wealth, People.Envy Him, But The Ground
Eventually Swallows Him......cccsssssssseseseesseeieecesenssesssedansareansescnscsassssseseeseseseries 111 - The Hereafter Is For Those Who Do- Not Desire Pageantry And
Corruption On Earth......seccsssscsssssssssscssseesssedenneerenescasossntenssnssanansseeaseesscessneessnsensns The Virtue Of Humility And The Abomination Of Pride The Holy Prophet ply ole a! le Was Given The Qur'an Because Of
Allalh's Mercy....cscssssscsscsssssessescsssnsecscnsenssneeseeseeseeseees posessessssesstssnesesseeseesesateseereerLseIsB
Surah 29 : Al-Ankabut
59. Man Will Be Tested After Proclaiming Iman (Faith)........... asecseanseecerseneeeenen 117
Contents
Anwar-ul-Bay4u (v.7)-
Each Person Strives For Himself And Allah Is Independent Of The WIFE VELSE cost escca teases tiiea tesesiaeh oh Rab eaten Festa dled iat eadasona shea ua dvea Peiaagetaedastauteon eden doaanees
Kind Treatment Of Parents.... Those Who Claim To Believe Are Put To The TeSt.......ccceccceecseseesesetenseesaees 121 None Shall Bear The Burden Of Another's Sins On The Day Of Judgment (Qiy@MAh)...sccecccecsssersecssseersestesesseresesssrerssenssesescaensaneesaesscenneseeeetes 122
Sayyidina Nuh's ->X) «4+ Preaching Is Rejected And His People Are
D@StrOVed ices didisscvatens ietere thsavelsiialsn iensad acereshocayatdi tute aaiaiewleocateeeet ees 123
65. Sayyidina Ibrahim Preaches Oneness Of Allah (Tauhid) To His People
And Exhorts Them To Worship Allah. And To Express Their Gratitude
PO AMA ees cvaciceenctsvesslustyeidicvesetaedsseaeisatissaesiresifeessashesvtoswnedds taieseesntseseinsashsahses 123
66. Substantiation Of Judgment Day (Qiyamah) And A Reproach For The
Disbelioversicssctés
esas. shseschccs shies dbecascishseestpeteeleaieaesonsseisndeatacraseutertetatsleaTeneaaterystess 124
67. The People Of Sayyidina Ibrahim p> «te Decide To Burn Him Alive.......... 125
68. Sayyidina Ibrahim pW! «le Tells The People That They Worship Idols
Only Out Of Mutual Love, Which Will Be Lost On The Day Of Judgment (Qiydimah) ...ccessesctecseseseeeseereensceeseneseneeesseesassesnensacesanseeeeseneeneneaees 126 69. Sayyidina Lut Accepts The Message Of Gayyidina Ibrahim Pu! ae,
After Which They Both Migrate ........csssesssssrseseesesscsseseereansessseeansseaeenseereenee 126 70. The Tidings Of A Son And A Grandson ....ccccseseesecseseereeeeneeseneenenseeenennensenes 126 71. The Succession Of The Prophethood In The Progeny Of Sayyidina
Torah pte) abe occ eecessseesssecceessenesenneanenesesseneessescneseenessatnesesssseseeesenesesseneesneentaes 127
72. Sayyidina Lat p>) ale Preaches To His People, But They Are Finally
Punished Because Of Their Disobedience.......cscssscsssseeecseerssserseessniesseessneessees 128
73. The Destruction Of Madyan, Pharaoh (Fir'aun), Haman And Qaran............ 130 74. The Hopes That The Polytheists Entertain In Their Gods Is Like The
Web OFA Spider... cccssesssesesssssseessesesesesseeesssssessssssssesesaesnesessanssssnssssnsesaeteeeeees 131
Part Twenty-One
The Command To Recite The Qur'an And To Establish Salah "Salah Prevents Obscenity And Evil" ......cccscssessesessescsseseesenseseeseens The Virtue Of Allah's Remembrance... cceccccseeseesseresseseeesspiecestentecseeseresceres LAF The Manner Of Debating With The Ahlul Kitab (Peopleof The Book)...........++ 136
A Clear Proof To The H Prophet hood Of The Holy Prophet Je ai bs
felesigss ccd acies deta caeautiveadebeuacocussheibesssagncssdeeStsbcseivscdtsesnedutsssbellsstdssubessddoevasstsesidievterdatees 138
The Punishment For Disbelief ...........ccccccseseesesecesseseseecereeseeseesscesecesaneanenesseeserees 140°
The Importance And Necessity Of Immigration. ......csecsssseseeeteteenees 141
"Every Soul Shall Taste Death" ........ccccssesssseessssesseessessenesesessesserseresseseerenseeesees 141
The Prescribed Sustenance Will Be Received By All... cccsessssseseeseneeees 141
The Proof Of Oneness Of Allah (Tauhid) ...c.cccccecsssesecsscessesesceseceeeceessereneessees 142
The Life Of This World Is Mere Futility And Play, Whereas Real Life Is
ThatObr The Hereattetivsceecis
acid aise Giewscivcse-tacdiscaasetne iMaeenlueeeseyiaeadiyaes 143
The Ingratitude Of The Polytheists........ Sepstlin
flash Aine derchateSReedS 144
The Special Favour To The People Of Makkah ............scsscssesesectesnssectsseaneseseees 144
Contents
1X
;
Anwar-ul-Bayan (v. 7
Surah 30: Ar-Rim
88. The Prophesy Of A Roman Victory Over The Persians And The Bet Between Sayyidina Abu Bakr «s+ a 2, And Ubayy Bin Khalaf «0... 147
89.
Those Who Have Not Recognised Allah Are Ignorant Despite Their Worldly Knowledge...ecsseccccnsesisssnsecsssectsnrenssscssnsesenarennecrarecnarecsnsstesscnessngnssttgnet 149
90. Encouragement To Ponder Over The Creation Of The Heavens And The Earth scccccscsscssscsessesensscescecseesseeseesesssscensenssssnessseeneesnseaveessensnsssescessasecsegenssneenassaseerseness 150
91. The Advice To Travel In The Lands And To Learn Lessons From The Ruins Of Previous Civilizations .......cccccceeecsecesencesedecsnsensessenessapeannecsasensederseseeans 151 There Will Be Various Groups On The Day Of Judgment (Qi,yamah Desesssereeens 152 Glorifying Allah's Purity Throughout The Day.....ssssecrseenersssrsenssersnecees 152
A Manifestation Of Allah's Power And The Proofs Of Oneness Of Allah
(Tali) vecccscsscscssosscccsecscssssssesessssscessescsnsssscscaseeseseeseneneseanersseansesessaseenecanenenennsarneeneees
Oneness Of Allah (Tauhid) Is Proven By A Simple Example
"Focus Your Attention Only On This Religion"... Man's Attitude To Good Fortune And Adversity... scessersseerersessreesssteneteees
The Command To Spend On Relatives, The Poor And Travellers, And
The Virtue Of Spending For Allah's Pleasure .........:s:ssssssssecseeeeereseeenne 161 Corruption On Earth Occurs Because Of People's Sins «1... 163 Allah Sends The Winds And The Rains, And Allah Will Revive The
Dead oieeeccecsssccsssecsesessscsesetcnererssacsesssesesesessessasseseanneneneesananesasseananenessseeesaananenerseeesanes 165
You Cannot Make The Dead And The Deaf Hear, Nor Can You Guide
The Blind vcsccccscscssessessessessesseseessceerssssscsseesseseeasenessecsecassceegesesousenesuensenesasnneanenateney 166 The Various Stages Of Man's Weakness .......:-sssssessssstesrsennesstesceeescentesarecsstenss 167 The Disbelievers Will Take False Oaths On The Day Of Judgment
(Qiydmah), While The Believers Will Declare The Truth .....cccescccssssersceeterens 168 The Qur'an Contains The Most Excellent Subjects And The Command To Be Patient .......cccesseeseesstersseseneens sesvesaecuanevseansanecauensscusearensbenedvesuessessecaseanagens 169
Surah 31: Luqman
105. The Qur'an Is A Guidance And Mercy For Those Who Do Good ...eeeeeeeeee 171 106. A Humiliating Punishment For Those Who Oppose The Qut `an... 172 107. The Abomination And Prohibition Of Music........ ecetseeeeetessanesessssseeeneaaeeneaneaeees 173 108. The Holy Prophet pivy le «ii .Le Was Commanded To Destroy Musical
INStrulMeENtS .....cccccceecccecceccssececcsssssesesescecccseeseccesacsesersscieaseecneesereseeseneeratassaeneeneeseaeens 109. The Evil Practice Of Certain "Saints" ......:.. cc ecssssesseseseeserensenasenesenssenseseessoneenenes 110. Futile PaStimes........cccsccsecesesceneresssesesersseenees
111. The Law Regarding Games Like Chess 112. Allah Has Created The Skies, The Earth And The Rest Of The Creation,
While No Other Has Created Anything... .ccessssseseseeessenenseseneresnsenenteneies 176 113. The Advice Of Luqman pruui ale The WiS.....cceessesssessnetereernenertasteseenenens 178 114. Polytheism (Shirk) Is The Worst Injustice.......se-ssssseecsseceerstennessessenessnenesnis 179 115. The Command To Treat Parents Well ...ssssssssssssssssssssssssssssteesssssnssssessestsneni1ee7e9 116. The Emphasis On Salah And On Enjoining Good And Forbidding Evil.......181
Contents :
x
Anwaraul Bayan Vv.2
117. The Importance Of Patience And The Need To Be Humble In One's
A PPLOAChy: ces siictiadsi ees seen, oust scien disvekeseasibeddavnnbesaenaseilesaectseseapbsnsaveteeasseasteeticasitulrsss
118. The Abomination Of Pride
.
119. Although Allah Has Showered Man With All Types Of Bounties, Yet
The Disbelievers Blindly Follow Their Forefather .......sssssssseesesereareneeseees 182
120, .Allah's Creation And His Authority Over The Universe.......ccsssienesice 184
121. Ships Travel The Oceans By Allah's Grace And The Polytheists
Supplicate Earnestly To Allah When The:Waves Converge On Them.......... 186
122. Fear Allah, Be Concerned About The Hereafter And Do Not Let Satan
(Shaytdn) Beguile YOU ...essssssssssssssssserssssssssssnsenseneeeee ual teTatas atoeaveltateneesluee 186
123. .Only Allah Possesses The Knowledge Of Five Matters ......sssseccsssseeccesteeeesee 187
Surah 32 : As-Sajdah
124. The Qur'an Is The Truth From Allah Who Created The Heavens, The
Earth And Whatever Is Between In Six Days ....cssessecscseesesteresteserrenteneesesseesss 189
125. Allah Ordains All Affairs, All Of Which Will Ascend To Him On A Day
Equal Ta A Thousand Years... 126. The Creation And Perfection Of Man 127, .The Miserable Plight Of The Sinners On The Day Of Judgment '- (Qiydmah), And Their Request To Be Returned To This World 128. Heaven For The Believers And Hell For The Disbelievers sehesscedsuchubseneripsagiite 129.. The Virtue Of Tahajjud Salah........csscsssseeesssesssssnensetessenggeeness
130. A Believer (Mu'min) And A Sinner Can Never Be The SAME veeesscssssseeesseteesse 131. Allah Will Decide The Matters About Which People Differ......sccssssssssssees 132.. Learning Lessons From The Previously Destroyed Nations And Allah's
Bounty In Sending Rain To Irrigate Waterless Land.......sssessssecsssersseerstecenteees 199 133. The Faith Of The Disbelievers Will Be Useless To Them On The Day Of
Judgment (Qiydiah)...ssscsessscseessesssessessecnesntenceeseenseesesseecaseneeaseneeasenecaneeneennarneny 200
Surah 33 : Al-Ahzab
134. Fear Allah And Rely Only On Him Without Following The Disbelievers And HyPocsites .......cccssccseseseesecteseeiecsenseasetsnecatecssesneanenesseeseebeaensesesenessdsenisecetens 201
135. Adopted Children Are Not Real Children And Should Be Called By The
--- Names Of Their Father's ...........ccccccsssceccsseescetsesnseeseeeesecapeecasneoasesnsanessevavsebenvesstags 202
136. The Definition Of Zihar....... essen adeeb vveitscevdvevcanstduachestysthcdseletatacahits 202 137. Adopted Children 138. Certain Pertinent Rulings ........psssesecsssessesessesssnessenesneasensnseesseeseeneneeeeneeneaeenens 203 139. The Holy Prophet pl) ale 4! le Has A Greater Relationship With The
Believers (Mu'minin) Than They Have With Themselves, And His Wives Are Their Mothers...........ssccsssssssssssssssssssssoussesssrsenessseseenecaesesssesseaesersesees 205 140. The Universal Compassion Of The Holy Prophet plus ale Fiae wiahelesies reece 205
141. Honour And Respect For The Wives Of The Holy Prophet ply ule ait ghe.....206 142: Distribution Of Legacies According To The Stipulated Laws Of
Trpheritance 2.3 pcistivecscceacdeet sists cckecnanssdecvenseatadatse causonosuanstivasaine'scescstegeasondectesvuesebcenees 206 143. The Covenant Taken From The Prophets pri) pgdes.ceseccccsecsersetersserenenteneerensseens 207
Contents
ea
:
a
; Anwar-ul-Bayan (v. 7).
144, Allah's Assistatice To The BI elievers (Muminin) During The Battle Of Ahzab And The Miserable State Of The Disbelievers
145. A Detailed Account Of The Battle Of Ahzab.... 146. Digging A Trench To Secure Madinah............00000 147. The Disbelievers Fail To Cross The Trench..........
148. Some Disbelievers Are Killed................ ipa tecui nual ota teal aredesinnegeneeese 211
149.. A Few Salahs Were Missed On Account Of The Battle ....c..c.cssssssecscsseaseeseeees 212 150. The Holy Prophet's ploy ale ail.gle Dud (Supplication) ...rssccsessveeisrseenseeseses2eEs2
151. The Du'a (Supplication) Is: Accepted And The'Enemy Is. Deteled pansies _ 152. Incidents During The Digging Of The Trench.......ssissscscesensieseeceetierseeeete 213 - 153.. -The Holy: Prophet's :agy tle al aefis aedThat The Mceline will
i." Conquer: Certainty Landsoii. iisscscidbescilelbdestisealieitieccaenbicceadensonsesesneeZontennanoes 154. -The Invitation Of Sayyidina Jabir as« dil po, 155. The Treachery And: Mischief Of The Hypocrites .:....icssssisssssssssssssesseesien aiduiets 218 156. The Holy Prophet, py ole 31 te Is An Excellent Example For People There Are Those Believers (Mu`minin) whe: Fulfill The Fetes They~
- Make With Allah... ..ceescpecsessetecdessnsecsuessaceatessessansnasassnsesssceacdaniesiscensabecsnecsnectaas 201 ; 157... The ile Pay |For Their TreacheryAs The Muslims. Defeat Them ........:0c00223
Part Twenty Two
_ 158. Advice To The Wives Of The Holy Prophet pl-s se &i be nnn 280
_ 159. Doubling Of The Punishment Or Rewatd cssseiscessssisesessensseseesetes saanidastbuspeanncbiess 231 160. .The Virtue Of The Holy Prophet's lagsale ail he WAVES «.-ssessseseeceigecesneeceetenes 232
161. Speaking To Strangers ...........scsssssessssesacessvensseassectescentesnsensesonsnesees icibcencerdien nc De. 162. The Command For Women To Remain Within Their Howessdnsnucdliesiesabintavies 233 163.. The Qualities Of Believing Men And Women... ditobuacassbrouitastesaditsstes 164. The Story Of Sayyidina Zaid Bin Haritha « 4) 2);
165. Sayyidina Zaid «+ a ..», Marries Re Zainab Bint Jahsh(ye ail oy
© And Later Divorces Her :c..cccsssesseseveeseorsesnsssssusessssssssereososcossessanscenaprbsensnteensertans 240 166. Sayyidah Zainab Bint Jahshwe 4ii52, Is Married To. The HolyProskes
"a, Bia all A Lage Ul 2 saan a Acca ccna taal Acta natethcliel a udamasct 241
167. The Permissibility Of Marrying ThT e Former Wife Of One' s Adopted Son ...241 168. .Some Pertinent Notes.........csssssescsssesssssseeeneesssenesesseseasarencnenesesoneenersenssanensoneneneas 242
169. The Holy Prophet ply «le dit Le Was The Last Prophet Ate Suerte
170. Those Who Deny That The Holy Prophet pl'; ale 3) te Was The Final
Holy Prophet Actually Refute The Qur'an And No Longer Remain MUSLIMS «es ssssecescseseseenencenensnsensacasenenesessssesees svseenaveenseonseconsessavsssassennecevecsavensssests 245 171.. The Recitation Of "Khatimun Nabiy yin' .....scssssssssssssssesssssssssssecensssesssasnnnee 245 172. The Return Of Sayyidina Isa >! «J Will Not Nullify The Fact That The
Holy Prophet ply «e a! Le Is The Seal Of All Prophets (i pgale.sssssssssee 246
173.. The Fallacies Of The Qadianis..............scsssssssscsesserseessceeessesessessssssseenrasssseessserees 246 174. The Believers Are Commanded To Remember AllahIn Abundance And'
Are Granted The Tidings Of Mercy From Allah And His Angels..............-+ 247
Contents
;
XII
Anwar-ul Bayan . 2
175. The Virtues Of Remembrance Of Allah (Dhikr) 176. Allah Remembers Those Who Remember Him ........cccccccscssssssseesseees
177... The Noble Attributes Of The Holy Prophet pivy ais iti i
178. Certain Laws Of The Iddah... csi essesssessesessssseesssssssssssescessaneseeses vaeesessaeeee 252 179. Some Laws Of Marriage And The Special Privilege Of The Holy
Prophet ploy tele dil how. esscscssssesssecssssesssssessssssscsssecsssesssuecsusecsserssneecssecesavecsaeenens 254
180. The Holy Prophet p+, we i 6 Is Given The Choice To Withhold Or
Separate From Whichever Wives He Choose .....scccscscesssssscssesssessssescessesscaeereees 256
181. The Holy Prophet pl, ale a! Le Was Not Allowed Any More Wives ........... 257
182. The Reason For The Holy Prophet pL.) « ai le Marrying Several
WOMEN wocesssscsesessessssensnsenesnssnsseseeeueneaseucaeseeneceeareseneees sanaessasenenesesssansansesseesegeeneness 257 183. The Incident Responsible For The Law Of Hijab (Veil) Being Revealed........ 261 184, The Permission For Women To Be Seen Only By Their Mahram (One Of
The Relatives With Whom The Marriage Cannot Be Took Placed) «1... 263 185. The Believers Are Enjoined To Invoke Mercy For And To Send
Salutations Upon The Holy Prophet ply ale i! Jo Just As Allah And His
187. Some Pertinent Rulings 188. The Reasons For Reciting Durtid (Benediction) 0... ssesessssecescetenssessceensesenens 269 189. The Evil Fate To Be Suffered By Those Who Harm And Slander The
. Believers (Mu Minin) ...cccccssscessserssssesssscssscsesesesasssaeaeeseacscssesessssssesssssnsasasssacarssese 270 190. Warning Against Slandering And Thinking Evil Of Another Person............ 271 191. The Command For All Believing Women To Observe The Laws Of
Hijab (Veil) .....ssesessssssssssesssssssssesssvsessessssssssvesssssssssseseceesessesesesessesessssesssassnsssesesnavan 272
192. Allah Has Cursed The Disbelievers, They Will Curse Their Leaders On The Day Of Judgment (Qiydmah) And Request Allah To Inflict Double The Punishment On Them .ocsccssecessesssessserssssssesssseeneensstesearsnssessssesstensssensesanees 274
193. - The Muslims Are Commanded Not To Be Like Those Who Hurt Sayyidina Missa prot qhe vise sssessescncscsneenseerseeenssesssasesseresseseceussusssaessasseseeses 275
194. Man Bears The `Trust' After The Heavens, The Earth And The
Mountains Shrink From The Task ........scccssscsscrecsssssesseceesecessesesssduceesnsessseenssesees 277 195. An Explanation Of "Trust" ...0...cessscsssssssssssssseanesscensescetentesecatssesnessssssssesneseanenes 278
Surah 34 : Saba
196. Allah Is Worthy Of All Praise And Has Knowledge Of Everything.............. 282 197, The Punishment Of The Disbelievers For Rejecting The Advent Of
Oiyamah (Doonsday)......cceccssccssesssresesessssssessssssssesssusscessecssseecesevasssvscsnsneseseeavacssaes 283 198. The Bounties Of Allah On Sayyidina Dawid px ate And Sayyidina
Sulayman crest abe csc escscsssessseesseseseeseesessesecsesusnessesessessensassssssessessasesscsasassecacsees 284
199. The Mountains And Birds Engage In Tasbih.........cssssssssessesesessssessesensesssesesevens 284
200. The Softening OF Iron wo... ee eseeseeateeceeeaeeeeetenes
"
201. The Subjugation Of The Wind
202. The Copper Spring... essences
203. The Servitude Of The Jinn ........ccseccsssssesesessssscsesssvscsescssscsescssosceceenesetseseesauencvseees
Contents
XHI
Anwar_ul-Bayan W. 2
204. The Command To Be Grateful... sccesceeesseseceenenenteneeenereesiserensseaenenseacnserenens 286
205. Statues And Pictures Are Haram (Prohibited) In The Shari`ah Of
Sayyidina Muhammad ploy te at ghevessesssssssesssenemniesereeseeeeeecerennesnsnsnnnsnssee 287
206. The Jinn Do Not Possess Knowledge Of The Unseen, Otherwise They Would Have Been Aware Of Sayyidina Sulayman's p>! «4s Demise............ 288
207. Allah's Bounties To The People Of Saba And Allah's Punishment Because. Of Their Ingratitude........ccsssececseneeenseeccerensenseeennenennediceneeeensensenees 289
208. The Gods Of The Polytheists Have No Powers And No Authority... 292 209. Judgement Will Be Passed On The Day Of Judgment (QYAMAN) oer 293 210. The Holy Prophet -1-s «ic o1_3 Has Been Sent To All Of Mankind ............. 294
211. The Time For Judgment Day (Qiyamah) Is Fixed And Cannot Be AGjUsted ...cssssesecsosescssneecsnnnscersnsnscrsnstsesssnesssnssensanecnnnnseessnsecrunsersnanecenasceseseansnesrssnsss 295
212. The Pathetic Condition Of The Disbelievers And Their Dispute In The Herealter.....cscssccccesssssssesssssssssarenssecesesssscnsenenerssstesacarensesecseeseas saesenteneseeesseneneeseseenses 296
213.
The Rebelliousness And Obstinacy Of The Disbelievers, And Their
Punishment......... ssauecenecanueasuccsusessesessvecgucessecsssccasecosceanecanesssssssessnsesessecsnsecnueenneesseney
298
214. Allah Requests The Polytheists To Ponder Collectively Or Individually....... 300
Surah 35 : Fatir
215. Only Allah Created The Heavens And The Earth.......-ssseiesssssersseeseniin 304
216. Those Who Consider Their Evil Deeds To Be Good Can Never Equal
Those Who Do Good Deeds.....scssssseserseresesssesnsrssrenersaeeteenenetanessssessenssenseneens 305
217. All Honour Belongs To Allah Who Has Knowledge Of Everything.............. 306
218. The Benefits Of The Sea And The Declaration That The Gods Of The
Polytheists Do Not Have Power Over Anything «0.0
iesseresessnien 308
219. Everyone Is Dependent On Allah, None Shall Bear The Burden Of
Another, And A Warner Came To Every NatiOn.....sesessssesseeseerecennenetereenens 310
220. The Virtues Of The Rain And The Qualities Of Allah's Pious Bondsmen.....312
221. The People Of Hell Will Not Die, Their Punishment Will Not Be
Lightened And They Will Never Emerge From Hell ......sssssscseesssssesnessersee 315
222. The Detriment Of Disbelief Will Affect The Disbelievers Who Merely
Deceive Each Other....ccccccccccssesssscctessssessesseecssecestecsssereseserseseensessaceseesessegensaneceneas 316
223. The Quraysh Of Makkah Swore That They Would Follow Holy
Prophet pl-y «ie ai le, But Failed To Keep This Promise Because Of
_- Their Pride... sessseeesnsecesuecnnarencuscesnecsntessscssnecavecsanscasncsoeseeenteanereanti 317
224. People Do Not Heed The Signs Despite Travelling And If Allah Had To
Take
Left
AlPievoeplveecssTesossssTssasssskssssFesosresseEesvseserssynnnsDnseseesdne,seseNeeoceesCuereetearetsusreeeceeeWseoesutletdstcssHesaeevsiensesBnaestesnesnee
318
Surah 36 :Ya-Sin
225. The Holy Prophet -l-y «le 31 le Is Allah's Holy Prophet And The
Qur'an Is From AIAN...
eee csessesscsessesesesssensssenesesusencacsesseansaesessessarseaeerscnneees 322
226. The Circumstances Surrounding The Revelation Of The Above Verses....... 322
227. The Insolence Of A Nation Towards Allah's Messengers «1... 325
Contents
XIV
Anwar-ul-Bayan Q: 8)
Part Twenty Three |
:
228. | A Man From The Town Advises The People To Accept The Call Of The MeSSNgers.....sseessessssessessserscnsesssesssvsssreesesecstecnscsssessecsseesseesucenesecueesaresacesaessnesssesses 327
229. Lessons Learnt From This Incident..........:scscsssssssssssecstecusecvecestecnsecsecsnetsssesssessses 328 230. Allah Revives Barren Fields And Created Everything That Grows On
Barth. .esescsesssessessssssssnessessscsssessesssegassesseenesarensessccebennseestsasesesenessessveseaseeceeseeneeapesecenees 330 231. The Day, Night, Sun And Moon Are All Manifestations Of. Allah's
POWEL woescssssossssessnesssecssessvsssssessasssvensssecsnecsssecusccsseessesoucessesnavenarecnsstnensnessnecentesueeaeeses 232. The Prostration Of The Sun... 233. The Phases Of The Moon w.vc.ssscssscsssecssecssccnsscnssssecenseesnecnsstsecenenenseenness veesesessesenes 234. |Ships Are From Allah's Bounty, And OnlyHe Can Rescue Whoever
_ He Wills From DIrowning..sesccsssssescssessssosisonsssssssasssenssonsesssossnsasnseessenscssssseesseresse 333 235. . The Deprivation Of Those Who Are AVEYse..ecscscsssssssessssssssssssesscssssssneessessessees 333 236. Refutirig Those Who Reject Resurrection.....sopestsccssssostesectssssseseseeessstecestseeessnees 334 237. The State Of Confusion When The Trumpet Will Be Sounded seseeecusenensesenstass 334 238. The Bounties For The People Of Heaven 239. The Punishment Of The Criminals «0.0...sscssssssssssessscesssesncorsucesecnsensevesussessnenseneess 240. The Limbs Of The Sinners Will Testify Against Them............sssscsssccsseeseseseees 336 241. As Man Grows Old, He Becomes Physically Weak Retrogresses....... seseeneneade 337
242.. Poetry Is Not Befitting Of The Holy Prophet pi) ale a) le And The
Qur'An Gives AAVICE .....cecesseseessscscssesenssseeseseessascsceseasaesesteceeeacaesesereesess sesteasene
243. Animals Are Allah's Bounty To Man. 244. The Foolishness Of The Polytheists ............ssssssssesscssseccseteecsueeceenseegsasecessesesseneess 245. -- Forgetting How He Was Created, Man Refutes The Advent Of -
Judgment DAY. osscsssssssscsseceesececcerserssaneveessesssssesseususenseaneseessesessesosenssassoseaseneasaneneanees 339
Surah 37: As Saffat
246. . Allah Is The Only Deity And He Is The Lord Of Everything... ee 4]
247. The Stars Are An Adornment As. Well As A:Means Of Protection For
os
The Sky .ecssesciesssssssesssesssestessasessteccsseqssessavecsssssvubentestesassoasesiensiuedsupecasteneagersarensntennees 342
248. A Warning For Those Who Ridicule Miracles And The Advent Of
-
Judgment Day.....rsssssssssssssersssssecascssssssessessssssssssssvearesneeneesnecsorsnseaceaseasenneeuteensenees
249. The Disbelievers Will Blame Each Other On Judgment -Day..... 250. . The Sinners Admit That They Deserve To Be Punished ........1....cecusseecseeseeeees
-251. The Disbelievers Will Suffer In Hell, While The Believers WillEnjoy _
;
The Pleasures Of Heaven........... seasssanevescessennesansesshossvecesutersuessenconsstencossocaeessenssasetes
252.. A Matter Between A Person Of Heaven And.A Person Of Hell
seth
253.. The Tree Of Zaqqum Which The People Of Hell Will Eat....csecssscescssecsees
254. The People. Of Hell Followed Their Forefathers .........ssssssssssssscscssesssecseseeeeseees
255. _ The Supplication Of Sayyidina Nah pi we And The Destruction Of
His Nattion.....sssesssscssssssssssssssssssssssscecessecsenssssssssvusessssesssssssssssessesssssesescassnsnsesseesenensse 50 , 256. Did The Floods Of Sayyidina Nah pu! «le Cover The Entire Earth?......... 1351
257. -. Sayyidina Ibrahim pul ale Preaches Oneness Of Allah To His People, oo
Breaks The Idols And Is Cast Into A Fire...ssssssstsn essssesssesorsssesseesssucsssanease 352
Contents
XV
Anwar-ul-Bayan (v. 8
Sayyidina Ibrahim >! .1¢ Migrates, And Obeys Allah's Command To Slaughter His SOM... escssecssseessseesneessnssenssssnsesenissssecsneessieeceressnrerascessesscsetsnens Od The Reward For A Sincere Intention ........ seteneconeusuensecsusesucsgeencaesescatecseseaetaateneres 356 ' The `Command To The Ummah Of The Holy Prophet +5 ale bi wo To Slaughter seseevesusnecvensessavencsecsvasuserevegvasseaseveanssssuesodoessssetansneesaseosteserseeneseaneseseseeneaneses 356 The News Of The Birth Of Sayyidina Ishaq pred «abecesssnssnnsesneessscntnensenee 357
"Which Son Of Sayyidina |Ibrahim ,>%! «le Was Called "Dhabih" ("The
The Destruction Of Sayyidina Lit's hal ade. Nationseseeeeueseesegneneeneseenesssseassaseees 360
A Lesson For The People Of Makkah ...i..cccsecicsccteasecsennesseens eessesastenteseecees +360 Sayyidina Yunus put ale Leaves His People And Is Swallowed By A
© Large Fish .......ccctesssessssssssessstasssssgeessssessessssnesarsassacenssaseuccucanearesegveeneenaqesenensesesseaasase The Number Of SayyidinaYunus's pred aphe FOMOWETS «0... ssscsesssessesserseseseeeeneees
Rebuking The Polytheists Who Ascribe Children To Allah Some Qualities Of THe Angels.............0 aevigssslesbesuapsususensescuvsseeseseessentesensens The Messengers Will Be Assisted The Necessity For Sincerity And Piety Allah, The Lord Of All Honour Is Pure From Whatever They Ascribe
Surah 38: Sad |
275. Warnings For Those Who' Reject Oneness Of Allah And Risalah
276. 277. 278. 279,
(Prophethood)....sssssssssessseeesesssessesssssssessesssenssssseensensseys sescasseeussavescavsossearavseeseasreseeases The Destroyed Nations Of The Past The Meaning Of "Men Of Pegs" ..........-. ` The Foolishness Of The Disbelievers......sssssssssssessessssssnneeesensssnsssresesssessssssss B/D
Allah Consoles The Holy Prophet ply 4.4! ie By Mentioning
Sayyidina Dawid pri abe.cisssssssssssssessnseresesnsesseennstessenenssnesscesnnecictanssnsanseeeseOne7s4
280. Two Persons Come To Sayyidina Dawid Pe) ale, Requesting
Judgement In Their Dispute ..........ssssssesersecsesretesecansensteseneeeniens eessaneasensteceseess
281. Sayyidina Dawud Xi 4 Is Tested And Repentsssteedeenenneenesescuetesestenseeseennenees
282. The General Practice Of Business-Partners............ssssseseserseeesrseasenseennseneenees
283. A Supplication Of Sayyidina Dawud (>) ale
.
284. 285,
The Sajdah (Prostration) To Be Made In Surah Sad...
.
Refutirig A Defamatory Incident........c:.ccssetesesesssnereesensentienseneenes seseneeneenenesees
286. The Declaration Of Sayyidina Dawad prheudt ale AS. Allah's Caliph
(Deputy) ........... ssaeausavaecavcuensescesschsccvessssusuqusrsssusssssesasscscaqctsnsssecssuadsssauseateacassssaeseates
287. . The Evil Of Following One's Passionsscvsscucevesesestuasceesscesceceeesecasessescstecetsnsersenees 288. Following Carnal Passions Misleads, People... 289. Deviant People Deserve Severe Punishment.......:ssisstssssersesssssesesssnseeestoens 380
Contents
XVI
Anwar_ul-Bayan i. 8)
The Anarchists And The Righteous People Can Never Be Alike, Neither Can The Pious And The Sinners Ever Be Alike wecsccscccsesesssesseesse 381 The Incident Of The Horses That Were Presented Before Sayyidina SUlaAy MAN prt be vececsesesesesseesseesseeeveesesssesseesssssssssecsecsaesesssuneasessesseeeseesensecsucesetes 382
The Test And Supplication Of Sayyidina Sulayman -%! . The Satan
Are At His Service, While Others Are Chained .....c..csessescrseseeseesecresseeaes 383 The Illness Of Sayyidina Ayyttb pu) le, His Supplication, And Cure ......... 385
Note: The Acceptance Of Supplication......sccsssssececsneessessresssesnessnessneesteeseesse Everything Happens By The Decree Of Allah........eceeces Concluding The Incident Of Sayyidina Ayyub pW! ate
Mention Of Sayyidina Ibrahim, Is'hag, And Ya' qitb pl abe ec eceeeeeseeeeee 390
The Bounties That Those Who Abstain Will Enjoy....csscssessssecsseenecnneees 391 The Evil Outcome Of The Rebellious Ones, And Their Disassociation From Each Other In Hell oo. ccc.ccessesesssesseslesecscssssccassucaesessueesesessesetecsasaneesensens 392 The People Of Hell Will Be Surprised Not To Find The People Of Belief With Them ......cccscsccsssssssessesssssssssesessessesvssssersesesssevssescescessessaserssnesassessesseesteasenseaees 393 Only Allah Is Worthy Of Worship He Is The One, The Omnipotent, Master Of The Heavens And The Earth; The Mighty, And The Most POT QiVitng .o.essesesssecsesssesssessecesessenssesstsssssescssssencavscssesssssasescseneessesseussssaneeneavesenneeneenees 394 302. The Disobedience And Pride Of Iblis (Chief Devil) Who Refuses To Prostrate To Sayyidina Adam pred) abe ccsecccssesssecssnsesssecssscssseesssecsusesssessecssseeees 396 303. Hell Will Be Filled With Iblis And His Followers.......c.eccssssssssesessssseenseesees 397 304. There Is No Payment For Propagating The Truth ....0.....cessceeseessesseseeseesneesneees 398
Surah 39 : Zumar
305. Allah Is One, Mighty And Omnipotent, Who Has Subjugated The Sun `And The Moon, And Created Man In Three Layers Of Darkness.........:+ 402
306. Allah Is Independent, Dislikes Disbelief And: Likes Gratitude ...esessssern 404 307. Man Prays To Allah For Assistance When In Difficulty, But Forgets To
Supplicate When In Comfort And Prosperity 0... cccssssscsessseeeeseeneeaeseecenseens 405 308. The Attributes Of The Pious ........ccessssesssesecnesnecseeesesseessetsnesneseaeess Seaeseaesenes 406 309. The Virtue Of Tahajjud Salah (Supererogatory Prayer) .....cscesseseeseeeeeeee 406 310. The Command To Fear Allah And Worship Him Exclusively .....0...eccee 408 311. There Shall Be Light For Those Whose Hearts Allah Has Opened To
Islam, While Destruction Is The Lot Of Those Whose Hearts Are
Hardened Against Allah's Remembrance ....:......ecsssssssessecseeseenetssesseseecsnesnesscs 412 312. Two Signs Of An Expanded Heart .......ccccssssecsessessessesssessssnesssessesseassteseansasscsees 412 313. The Virtue And Importance Of Remembrance Of Allah (Dhikr) .......000 413 314. The Interpretation Of "A Book With Subject Matter Of Similar Import,
Which Is Oft-Repeated" v.sccsessesscsecsecssececsessessecsscsessessessecnecseessssesecseesesseeneaneeses 413 315. The Qualities Of Those Who Engage In Remembrance (Dhikr) (The
Dhakkirin) oo. ceececesessesteessesssessesecnesesessesesssasscersecsasesseusssssegecseassvensucarscsenecanees 413 316. The Similitude Of The Polytheists And The Muwahhid (Monotheists) saeteese 414
317. Quarrels On Judgment Day... sscessusccsesssessuscceessnessssessesssessatssnessseseaeanseesveeen 415
Part Twenty Four
There Is None As Unjust As A Liar ......scsessssscnseessessessessscnsesesssseeseeneenserenssnnenes 417 Allah Suffices For His Bondsmen, And None Can Avert Any Difficulty Or Fortune oo... cess cssssessesesesssseseserssssscecceessneeasssnensssestcsnereseesesseaseatsareneesesracserneanss Allah Claims Souls And Intercession Is Only By His Leave A Special Supplication Taught To The Holy Prophet plus at ah gue, And The Insolence Of Mani.......ssssessessssseseseensesensesnenesensasesetsneasesssseesensearersseess 423 322. The Announcement Of Allah's All-Encompassing Mercy, The Command To Turn To Allah, And The Miserable Plight Of Those Who Do Not Believe ...cccssssssesssssescescsesscsesscasensassesssseassessenenseaensaeensneseneseeseseesanesentseastaess 425 323. Tell The Ignorant Ones That You Cannot Worship Anyone Besides ALIA oie scecsesscssssesecscsscscsscsesseocssesnsarencsssssssssssensscsecanenesacsenacannnesenacacrnesesaseanenseneesenes 429 324. "They Have Not Revered Allah As He Deserves To Be Revered" «1... 430 325. The Blowing Of The Trumpet On The Day Of Judgment.......ssssesecsernseeees 431 326. The Exception Of "Those Whom Allah Chooses" .....ssssssssssrsusecenseernieessnieres 432 327. The Disbelievers And The Believers Will Enter Their Abodes In GrOUPS ...ssesssssesesssesesosescesonecsscnnseecssnnensansesssansesssseecsnuccssucessarecqennentnarecqoasenssannsssssts 433
Surah 40 : Al-Mumin
328. . 329,
' Allah Is The Forgiver Of Sins, The Acceptor Of Repentance, And Also Severe In Punishment........cscsssesssssssssssseeessesssessssestecsesesneenssstoonsnasecesnerneaseeseaes 435 Only The Disbelievers Argue About Allah's Verses, `And Their Travelling About Should Not Deceive You Because Others Like Them
Were Punished ........-ccsscssssssssssssessessssansssesscsssnnsenscssesseseseseceunsnseneeneassansaneneneeaneoney 436
330. The Angels Carrying Allah's Throne Pray For The Believers, And For The Admission Of Their Fathers, Spouses And Progeny Into Heaven......... 437
331. The Disbelievers Will Admit Their Sins And Ask For A Means To
Escape, But Will Be Told That They Will Suffer Because They Were
Averse To Oneness Of Allah And Inclined To Polytheisim........sessssesen 439
332. Allah Sends Revelation To Whoever He Pleases, Nothing Is Hidden From Him, And Only His Kingship Shall Remain Domiinant .......sseseee 440
333. Warn Them Of The Day When Hearts Will Reach The Throats And The Oppressors Will Have Neither Friends Nor Intercessors .........--1+-18 442
334.
- 335,
Allah Is Aware Of The Fraud That The Eyes Perpetrate, As Well As.
Everything In The Heart ....cssssscssssssssessssssessssecssnecssessssscssstecneesaenensetsaenssssets 442 Do People Not Travel To See How Allah Destroyed Those Before =~ Them Who Were Far More Powerful Than Themselves? ......sssssssssssseereeens 443
336. Allah Sends Sayyidina Misa p> «le To Pharaoh (Fir'aun), Haman
And Qariin, And Pharaoh (Fir'aun) Threatens To Kill Him... 444
337. The Truth Spoken By A Person From Pharaoh's (Fir'aun's) People.............. 445 338. The Believer Reminds His People About The Destruction Of Former
Nations And About The Frightful Day Of Judgment ........scenester 447 339. The Deviation Of Those Who Doubt, And The Seal Upon The Hearts ,
Of The Haughty Ones «0... sccessssscsessscesrsesenseneersnssesssteareanssseenecesssasenssesenseantorsntsnaess 448
340. Pharaoh (Fir'aun) Commissions The Construction Of A Tower, But His
Schemes Serve Only To Destroy Hitn......essescececsecssssserensessesassrsssneensensensenasens 449
Contents
XVII
Anwéar-ul-Bayan (v. 8
The Believing Man Turns Reminds The People About The Transient Nature Of This World And The Permanence Of The Hereafter ..........eeeee 450 Allah Rescues The Believer And The People Of Phara'oh (Fir'aun) ...........+ 451 Punishment In The Grave ....ccsccecsssssesssssseseesessssssesssssassenscasaneasseseesensseersessesesees 451 The People Of Hell Will Argue And Pin The Blame On Each Other sessseneesens 452 The Inmates Of Hell Appeal To The Keepers Of Hell To Supplicate To Allah For Mitigation ........cccssssscssersesscsssssssassnsssssecesereneseeseesessssnetesieaseeseeseseanengs 453 Allah Promises Assistance For His Messengers And The Believers............... 453 The Command To Seek Allah's Forgiveness And To Glorify Him And Praise Him...scccscccseceersssrssssssesssssssssssssssseescscsssseseeneessseecenseensseenseseissieiretresesssey 454 There Is Pride In The Hearts Of Those Who Dispute About Allah's VETSES....cscssscreenscesscenssnssessscencieseneseseeaueseuecensessnennsassenensnensesassstsseesnssenssnsnsegattenenseseaes 454 The Blind And The Sighted Cannot Be The Same, Just As The Righteous Believers And Evil Sinners Cannot Be The Same... esnssseee 455 The Command To Make Supplication And The Promise Of Acceptance......455 The Importance And Virtue Of Supplication ......ssccssssssssessssesssseesesnsssnneessen 456
Allah Is The Creator Of The Earth, The Skies, The Night, The Day, And
Everything Else.......csssssesssssssesssesssssessecesssesessneenisenserseateeneranerarestecessacdnassssanreasess 457 I Cannot Worship Your Gods Because I Have Been Commanded To Obey The Lord Of The Universe ......ssssssssccssssesssssescesscessssesseseeseesessnnnnsnsssssnen 458 The Stages Of Human Development ........scccscssesercreetescseseseneentesreenteseteesAeeDsB The Inmates Of Hell Will Be Dragged In Chains To The Fire And Asked Where Are Their Gods ....c.scsssssssssseseessesserssscsessssnencssescensseesseenenseneaneegs 460
The Narratives Of Some Prophets ¢>i pale Were Related To The Holy
Prophet »L-5 ae a te, While Others Were Not. No Miracle Can Take
Place Without Allah's Command......csssssssssesssesecsssstesesssnsenssssseecsssssensssssrecessseess 357. The Bounty Of Animals And Ships 358. The Destruction Of Former Nations .........scssssesssseseeseseensssenesseenesscnseenenrseestens 463
Surah 41 : Hamim Sajdah or Fussilat
359.
360.
361. 362.
363.
364.
365. 366. . 367.
368.
The Verses Of The Qur'an Are Clear, And It Is A Bearer Of Glad
Tidings, As Well As A Warner ......csccsscsssssscsssenessssssssnesessenenseueceseensseseesnesnenses 465
Prophet ply ade ai) be Is Instructed To Announce That He Is Human Like Everyone Else, Except That He Receives Revelation... 466 Allah Addresses The Heavens And The Earth........sssssssssseseseseseenensesseeeees 467
The Holy Prophet ,L, «le i! Le Recites The Verse In Response To The
Obstinacy Of The QuraySh .......sssccsesssssssseessseensecsestesneesaneateniseeeeesnaneenseunenssias 468 Those Who Deny The Truth Are Warned About Receiving Punishment Like The Ad And Thamud........sstcssescsssssssescsseessesssesssessssessssnesssnesseeesssessnsesseeees 471 Allah's Enemies Will Be Taken To Hell, Where Their Limbs Will Testify Against Them........cccsscsssssscsssesssercssesesisneasencasersesesesseeeeensesorsnensenneeas The Evil Perception Of The Disbelievers Will Destroy Them Evil Companions Are Delegated For The DisbelieverS..........ssssiscssseeeeeetees The Disbelievers Connive To Make A Noise To Interfere With The
Recitation Of The Qur'an .......cccccssscssesscssetsescsscctecssensstsessereteeseceseeseesdeneneeseaneaes 476 The Misguided Ones Will Request To Trample Their Seniors Beneath Their Feet... cccscsesessssssssssscsssssssssssssssssssessessesscecseseesesesseeeeesnssessnseseesssseesenseeseres 476
UASepMtgngiBeagEitRSscf!g sTkaatEpf
Contents
XIX
Anwar-ul-Bayan (v. 8
Glad Tidings For The Steadfast sseceesensussecssassuseecsssssscssssvscessavessensserecessseseseasseneses The Angels Address The People Of Belief The Excellence Of A Person Who Calls Towards Allah, Encouragement To Adopt Good Character, And Seeking Allah's Refuge From Satan............ 478 The Day, The Night, The Sun, And The Moon Are All Allah's Signs, So Prostrate Only. To Him ....ccccsssesesseressessernsersaneeatensenencereseesesssesneacsnseaseeriearsensnasts 479 The Revival Of Barren Ground Is Aiso One Of Allah's Signs... eee 480 The "Mulhidin" (Infidels) Are Not Hidden From Allah, So Do As You PLEASE ......eecesessereeccsereesessavecscbessonseqsesssesesenssevennsseausesssaesessssageesnsessnecessasertesaensesseesetey 48] Allah Consoles The Holy Prophet pelegee ail ee sovescsssaseceesnsneceesnueesenuneeeenesneses 481 The Obstinacy Of The Disbelievers........cssceccsererieesesesessesenseassnesasevensesneenes 482 The Qur'an Is A Guidance And A Cure ....cccccsssesesseesesnensnenerenesrerenaaeneteraens 482
Every Person's Good Will Benefit Him, While His Evil Will Harm Him......483
Part Twenty Five
379, Only Allah Has Knowledge Of The Hereafter sesensnsanangananaanenvonseavensssenesesessenenes 484 380. Man's Love For Wealth, His Ingratitude, And Rejection Of Judgment
Day wsssescsssesssscssenscseesesseerensesseesusenssanerssessssavesavonseessesaessecsasssenarensennceasenacenecanensarssecsss485 381. The Rejecters Are Invited To Ponder About The Qur'Aain......esesessreenesenen 486
Surah 42 : Ash Shura
382. 383..
384. 385.
386.
387, 388. 389. 390, 7392.
392.
393. 394. 395.
396.
Allah Is Mighty, Wise, Exalted, Grand, Most Forgiving, Most Merciful....... 490 All The Matters That You Differ In Will Be Referred To Allah, And He Has Created You In Pairs... cscsssesssesssssessesecsssesseseesressessssnesernasecserseneracsarsones 491
There Is Nothing Like Aah .....csesssssesesseesseneenecenteaneencencsnnssueesssarsavseneessseaes 492 Allah Has Ordained For You That Same Din (Religion) That He Ordained For Sayyidina Nuh, Misa, And Isa p2U) gale csescsecseesessnnnerenesseeetee 493
The Polytheists Dislike The Invitation Of The Holy Prophet - «J+ «ii Le
pret pesessessecesessessneaerseennensseatecseenrerees ceaseeesssaussenesetsnseceeusarereusutarasseseeveseersneseseseaeeaeseneess 493
People Separate After Receiving Knowledge ..........sssscssessensseeensssensssesae 493 The Command To Be Steadfast And Just ...cccsssseeeeseersessseseteeeereeneneneeseees 495 The Claim Of The Disbelievers Is Useless..........:eecscsrerseseeneeneeestesetesnsees 495 It Is Not Surprising That Judgment Day Is Very Close.......sessssescessseereesens 496 The Seeker Of The Hereafter Will Have An Increase, While The Seeker Of This World Will Have No Share In The Hereafter .........ccssssssecseesseenererreee 497 The Sinful Ones Will Be Apprehensive Of Their Deeds On The Day Of
Judgment, While Believers Will Be In The Gardens Of Heaven .....ceccsccsees 498
No Worldly Return Is Expected For Preaching... Refuting Those Who Regarded The Qur'an As A Fabrication Allah Gives Sustenance As He Wills, And Sends Rains After People Have Lost Hope...ssscscsesesssscsseeserecsscesceseneeseneeeeneneesenernssnsassasseseenssseasssenasecensneneese 500
The Creation Of The Heavens, The Earth And All Life Are Allah's
397.
Contents
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-_Anwéar-ul-Bay4n (v. 8
Page|
398. | Whatever You Have Are Articles Of The Worldly Existence, While That Which Is With Allah Shall Be For Those Who Believe And Trust
Tr Himes csseseessesssscssssssscsssssadessssssceseessessscsesrssesensasansaneassessecsssetnecesaverseveasaventesese 503 399. Proportionate Revenge May Be Taken, And The Reward For
Pardoning Lies With Allan ........cscessssssssseeeeseesseesseseseeseeessseareseesarsnnsrssaceneetees 504
400. The Destruction And Disgrace Of The Oppressors On The Day Of JU gM oe eesesssssensessseessessenesnessessencsscasessensscanseeeseessssansassseenenarerseserensrossseseasecenses 505
401. Accept The Commands Of Your Lord Before Judgment Day ....-ssssssssssssssssss 506 402. Man's Joy At Good Fortune And Ingratitude In Times Of Adversity ........... 506 403. Allah Confers Children As He Pleases........sssssssssssssecssessserssessesceresseennesseeeneces 506 ~ 404. How Can Man Converse With Allah? .......sssssssssesesersersserscseeseensssnsssnssasessseeees 507
Surah 43 : Az-Zukhruf
405. The Qur'an Is In Clear Arabic And Offers Advice. Those Who Denied
The Former Prophets Were Destroyed ...ssssssssessssssesssssesssusesssnsesssatecsenneesnineersnes 509
406. The Creation Of The Heavens And The Earth, And The Bounty Of Ships And Aniimals ......c.ccsssssssecseseessensenescnsneerescneatearcntenecaveneesesnesseeassnssansnrensenens 510
407. The Supplication For Travelling... .sescsssseessssesesssenssseescsstseneseensesersseenteaeess 511 408. ` Refuting Those Who Ascribe Children To Allah, Highlighting The
Foolishness Of Those Who Claimed That The Angels Are Allah's Darghters.......s..esssscsssssssessescssssssessssseesssenscanssneqssssseessecueronsenseanennsenseanseneesneoressaesesans 512 409. __Refuting An Ignorant Statement Of The Polytheists ......12.-.---stsesesssteeeiereseen 513 410. Sayyidina Ibrahim -») Je Rejects Polytheism And The Message Of
Truth Prevails Among His Progeny ....sssssssssssssesessssesssnecesneecsssesseseccesenssneeeens 515 411. The Polytheists Wanted The Prophet To Be From Among The Affluent
Men Of Makkah Or Ta'if.....tcecsssssssssssssssessessensssrsesssesssecessnensassesseassesessnsnessanseseees 516 412. A Satan Is Appointed To Every Person Who Turns A Blind Eye To
Allah's Advice, Who Will Be Useless To Him On The Day Of
JUA ge... eesesesscseescssansaceseresscenesssseesecssssescastacasecssscseeneeaeaeeuseensonessansneeneaseetaneases 519
413. Phara'oh (Fir'aun) And His Ministers Scoff At Sayyidina Misa pile When He Shows Them The Miracles ........:sssssscsssesseseesseessnscsseeneesenansasereseneeeses 522
414. Refuting The Foolish Statement Of The Quraysh And An Introduction To Sayyidina Isa ptt abe ccscssssssssssecneseeessncsesscenessssceesscenerssassenseeeneensncensncnneates 524
415, . Friends Will Be Enemies On The Day Of Judgment And The Righteous Will Have Everything That Pleases Them In Heaven ........scscseeesreseternereetes 527
416. ° The Disbelievers Will Suffer Forever In Hell, Where Their Punishment
Will Not Be Lessened.......esscscessssesssesssssesessessssseieacseesenescsnsnenesssssessesssenesasensens 528 417. Allah's Great Qualities And Exemption From Polytheism ........::-:ssseeees 530
Surah 44 ; Dukhan
418. The Qur'an Was Revealed On A Blessed Night. Allah Gives Life And Death And Is The Lord Of All Mankind, Past, Present And Future .............. 533
419. People Are Warned About The Day When A Smoke From The Sky Will Envelope People And Allah's Grip Will Be Firm ........secsssesseseeecseereeres 535
420. A Messenger Comes To The People Of Phara'oh (Fir'aun) And They Are Drowned When They Reject Him......cccsscssseeescesesensenseteneceeisnseeneensens 537
Contents
XXI
Anwar-ul-Bayan (v. 8
The Heavens And The Earth Weep At The Demise Of A Believer................ 538
The Favours Bestowed On The Bani Isra' Il......cssscssssesssssssescesssssessssnssecensneneessens 538
The Argument Of Those Who Deny Judgment Day, Who Are No Better Than The Previously Destroyed Nations.........:-ssseensseesesesensseeeees 539 Who Were The People Of "Tuba? .......scsesssecsssenseseceeseererserersseeeensaneseenenesesies 539 None Shall Be Able To Assist Another On The Day Of Judgment.............. 541 The Inmates Of Hell Will Eat From Zaqqiam And Will Have Boiling Water Poured Over Them .....ccsccssssssecessesssssseenssesesscesnsentsnsneesererserersessaneetees 542 The Result Of Arrogance...cscsecsecssessesessessnsessesesseseeesassenesasenesensenseaienserasenerssetes 542 Those Who Abstained From Evil Shall Enjoy Gardens, Springs And The Clothing And Spouses Of Heaven Forever ......-..sssssssesespesseeeneensensees 543 429. We Have Made The Qur'an Easy On Your Tongue ......-secsecsesessesenesesereeeensene 544
Surah 45: Al-Jathiyah
430. The Various Signs That Denote The Existence And Oneness Of Allah......... 545 431. An Excruciating Punishment Awaits Every Lying Sinnef..........cseseesee 546 432. The Subjugation Of Everything In The Heavens And Earth Are Signs
For People Who Ponder .....essssscssepeesssescensesenscsssssesseenssssssneessserssssssnencsneccaneecnsennecs 547 433. Tell The Believers That They Should Pardon The Disbelievers And
That Every Person's Deeds Shall Be To His Own Benefit Or Detriment .......548
434. The Various Bounties Bestowed On The Bani Isra'Il .........-.--s--ssssssessesseeseeeves 549 435, We Have Given You A Special Din (Religion). The Disbelievers Can Be
Of No Use To You Against Allah .........sceccsssseesetecnsessenssiesesssssrennesceneesesansnssrsraees 550
436. Do The Sinners Think That They Will Be Treated Like Those Believers
Who Do Good Deeds? ......escssssecssesssstsssssssesenessesscenceneesssesnenvenecseensanesssssesnsencenseas 550 437. Have You Seen The Person Who Takes His WhimsAs His God?..........-++ 552 438. Important Notes Concerning The Following Of One's WHIMS... 552 439. The Response To A Foolish Statement Of The Atheists... 553 440. The Argument Of Those Who Deny Judgment Day ....c.-ssssesesseserneenernees 554 441. The People Of Falsehood Will Be At A Loss On The Day Of Judgment
When Every Nation Will Be On Its Knees 1.0... sssssssssesssersessesseenesneesneeneeneens 555
Part Twenty Six
Surah 46 : Al-Ahqaf
442. The Gods Of The Polytheists Have Not Created Anything And Cannot Respond To Their Calls .......scccsssssssessscsseecsecorsunsseseessessenesesacsacesenassasseneaeeeasennees 558
443. A Foolish Statement Of Those Who Reject The Qur'an ........ssessssssesrsesssesseees 558 444, A Reply To The Polytheists When They Claimed That The Holy
Prophet ploy ale dil de Fabricated The Qur'an .sssesscscscssssseessssseesssesnssreeseesssnes 559
445. The Argument Of The Disbelievers, The Excellence Of The Torah And The Reward For Those Who Possess Belief And Remain Steadfast............... 561
446, The Command Regarding Parents, The Supplication And Rewards Of The Righteous And The Punishment Of The Disobedient ..........0--sssseseseees 563
447, Some Important Notes.......sssssssssesssessessssssessesenscasseteesteneensssasenessessaseassnesssanenens 564
The Disbelievers Will Be Told That They Have Wasted Their Deeds And Will Have To Suffer A Humiliating Punishment In The Hereafter.......566 The Nation Of Ad Are Destroyed After They Rejected The Message Of Sayyidiina Hitd prot ade. cceesssssesesessssasssasesseassessessssnessssesseseseteeseseeeneseeeasenasees 568
The Jinn Hear The Holy Prophet ply ale ai! eo Recite The Qur'an And Then Return To Invite Their People Towards Islam... 570 451. The Holy Prophet pL) «1+ a le Is Encouraged To Exercise Patience............ 573
Surah 47 : Muhammad
452. The Destruction Of Those Who Prevent Others From Allah's Path And The Reward For The Believers......cccccccsssssscrssssesesssersenenenesassesetsaseesssnnsneceeeatees 575 Fighting In Jihad, The Laws Regarding Prisoners Of War And The Virtue Of Martyrs......ccsessesssesesessssnssseseressssesetssisanssesrsegesssesesseesensessceesesseenesenss 577 Learning Lessons From Travelling .....scssssesssssessesectsssessensesnesnssnsnsscssenesenseetess 578 The Reward Of The Believers And The Doom Of The Disbelievers .............. 579 A Warning To The People Of Makkah ......-esssessecsessereessseneenssentensasssaneesensenssss 579 The Delectable Drinks For The People Of Heaven Compared To The Boiling Water Given To The Inmates Of Hell.........-seccssossseesesteresssessensanens 580 The Behaviour Of The Hypocrites And The Seal Upon Their Hearts............ 581 Encouragement To Seek Forgiveness The Disobedience Of The Hypocrites... The Necessity Of Pondering Over The Qur'an ......sessessecsssscessessesresenseneesnesens 584 -- Satan /Devil Beguiles The Apostate .......ssssseseseesteresrsnesisoneenesssstenssnseneiareees 585 The Disbelievers Are Punished At The Time Of Their Death sessessasensaeseneeescans 586 The Hypocrisy Of The Hypocrites Can Be Determined From Their Manner Of Speech....cccssesssesssssecsssscensssesssensssssnseseeneeeseusseresenseescnsanssnsenensensenseney 586
465. The Disbelievers Cannot Harm Allah In The Least And All Their Deeds Will Be Wasted .........:ssssssssssssssssisssessssssseesaesssessnsssesesssnnneeaseestanseneeneeete O88
466. Qadha (Saying A Prayer Or Fast After Due Time) Is Compulsory After
Invalidating Nafl Salah Or Fast ......scsssesssseeeesseeseersesersssssssuesesstsanesnenseneeens
467. "Do Not Weaken" ...ccsssssssssssssssssescsssssssessssssnssssscesnsesssssseenesnenessesesasseensonensensiees 468. The Futility Of This Worldly Life And The Harms Of Miserliness 469. If You Turn Away, Allah Will Raise Another Nation .......sssssssssssscsseees 470. The Service That Non-Arab Nations Rendered To Islam .........:.0:0+ Jeissseenes
Surah 48 : Al Fath
471. A Clear Victory And The Promises Of Tremendous Divine Assistance And Forgivenes.....c.sssssssssesssesessessesseseenesssesssssescaneessesequecatssaratensesecessnasessesneassans 596
472. A Detailed Account Of The Treaty Of Hudaybiyyah.......sesesesseceseseeeenees 597 473. The Love And Spirit Of Self-Sacrifice That The Prophet's Companions
ree il 2, Displayed Towards The Holy Prophet pl a) be
474. The Pledge Of Ridhwan .........ssscssssseeseseeseensecassneseneneeaeentenenseessenseaneaenenes 475. The Clauses Of The Treaty Of Hudaybiyyah ................ sesessesesseseeseeseasenes 476. The Doubts Of Sayyidina Umar ae ait (60) sscscssssssssesssssesssssenesnsecssneessenneees 477. Shaving The Head And Slaughtering The Animals ........... sessions
Contents
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;
Anwar_ul-Bayan C. 8)
478. The Incident Of Sayyidina Abu Basir ae ait 2, And His Companions.......... 602
479. |The Declaration Of Reward For The Believers And Punishment For The Polytheists And Hypocrites sesceuasenenenecatssusasanesesesessereaesstanegeesentateeerererstss 603
480. The Holy Prophet pL) we a1 ie Is A Witness, A Bearer Of Glad Tidings And A Warner... esseteseesaesesbeetssevsesuesssonetseasteaienseegettencerseasssteaeesees 604
481. A Pledge Of Allegiance Taken With The Holy Prophet 5 sadea) due Is
Actually A Pledge Of Allegiance Taken With Allah ......... Doeenenteneneenenssateeeseasens 605
482. The Evil Thoughts And Schemes Of Those Villagers Who Did Not
Accompany The Jihad Expeditions.........cssssscssssterseerseessessneecnnsennercaneetanees 607
483. Further Details Regarding Those Who Did Not Accompany The
Muslims To Hudaybiyyah .......sscssescscsseseessssemeseneersesnascesenssersnsseseesnsesneeneenneenenas 608
484, Allah Further Addresses Those Who Failed To Join The Muslims To
:
Hudaybiyyal.....cesssssssssssssssecssecesnsessnneecsseessueesssvessosenanensaneessesnnsesasecteseensesensesensees 609-
485. | There Will Be No Sin On Those With Valid Excuses And The Obedient
Ones Will Attain Heaven .....csscsscsssssssssssstsssscsesenenssnsssesecsesssnsassesonsesssteenenees 611
486. | The Virtue Of Those Who Took The Pledge Of "Ridhwan" And The
Promise Of A Tremendous Booty For Them .......-scsesessssssssseseesessenssenesesennenes 612
487.. Allah Restrained The Muslims And Disbelievers From Attacking Each
Other oo. eeccccseseesesetescseseseetsvtessssssnscscasasenenesesenssesensneseaessesnerersrsssenssesseaeveneseseneeseesesens 614
488. The Disbelievers Forbid The Muslims From The Masjidul Haram And
_ Have Entrenched Prejudice Within Their Hearts ......-sssssecssssssssressesesenssen 615
489. . Allah Showed A True Dream To His Messenger And Has Sent Him
With The Truth And Guidance ......cscesseseseceeneeeasseseess
490. The Virtue Of The Prophet's Companions p4s ail 2,
Surah 49 : AJ- Hujrat
491. The Etiquette Of Behaviour In The Presence Of The Holy Prophet +
prey ade AM vcceccccscecsecccscsesssscsvecscseseasateneneaesecesenesacanacasecneracsesucasacsestenenssesssensasseenseensenees 623
492. Always Verify The News You Hear So That You May Not Cause Harm To ANYONE ...sssecsssccssessecssseesneerarecsieeasecsaseouessnescseassessnenaneessecsneanncnaseceeseueeansenasssetey 626
493. By His Grace And Bounty, Allah Has Made Iman Beloved To You And Has Made Disbelief And Sin Hateful ..........ccsssesseseeseeeseeresseseeneseesenensaneneneeess 627
494, If Two Groups Of Believers Begin To Fight, They Should Be Reconciled Because All Believers Are Brothers To Each Other
495. Certain Injunctions Relevant To Social Conduct...
496. The First: 497. The Second 498. The Third 499. The Fourth 500. =`The Fifth BOL. The Sixth... cceeseeeeeeetenees
502. The Seventh 503. The Eighth 504. The Ninth 505. The Tenth 506. A Word Of Caution To Those Who Merely Claim To Have Accepted
Contents
XXIV
C--Oet
Anwir-ul-Bayan (v. 8
Surah 50 : Qaf
507. Allah's Creative Powers, His Bounties And The Falsification Of The
DiSDe LCV OTS icc cciiatedh scstsacdndeatsiescssnocstd cuchdaceagastous iin sitateatnatetnevaniousss casehensssesetarsen' 642
508. Learning Lessons From The Destruction Of Previous Nations... 643
509. Allah Knows The Whispers Of The Heart And Is Closer To Man Than
His Jugular Veii......ccscsceccsooressesesesseresaccsseensuasorsrsssertedenersnesconeesncenioseseeindansbseessacee 644
510. Angels Have Been Appointed To Record Man's Actions .....scssesssseseseeeneerens 644
511. -- The Pangs Of Death .......cssesssssesssssessessessssssesnssessscsessesscssessessnseesseeeceasenennsnseanenens 645
512. Blowing The Trumpet And Resurrection.....ccs.ssccsessesessseeeecereneeeeseesseseeteneneens 646
513. The Disbelievers Will Be Flung Into Hell.........csccsesssecsecseenseesseeetenteneesteneeneensees 646
514. Allah's Address To Hell And Her Reply .......ssssssesssseenessestsneseeatstensenenresssaneane 648
515. | Heaven And The People Of Heaven...
a dsbdauastevteccoccsecvonevioessiats 648
516. --Seeing Allah In Heavenn..c..cccscssessesssssssessessessssseesersessesnersesseeeseneeaeeseenesensneneney 649
517. Learning Lessons From The Destruction Of Previous Nations.........ecsees 649
518. The Beginning Of The Judgment Day And A Consolation To The Holy
Bercopobiet lis ye il Na isseasbeescasetzcudezeihedscetniesnuchusasateswbvntevshecwinsennaaedaphosatgeratutty 651
Surah 51 : Adh-Dhariyat
519. Judgment Day Is A Certainty, When The Rejecters Will Be Cast Into FIED cisscsuisncstasaficacessssubsoscsecsyecertasesuvonsebigheaieasooucnasessobansesotassansosdihaavenessdaisonkovgseaisene 653
520. The Rewards Of The Pi0us........sessecsessessssssssesseesssnsesssnsaeessesessssnesseanesnenesssaneansaens 654 521. Allah's Signs On Earth And In The Human Body ......scssccssssesssessesseressnsensecseees 655
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PART NINTETEEN
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(21) Those who do not aspire to meet Us say, "Why are angels not sent to us or why do we not see our Lord?" They are certainly proud of themselves and have opted to be extremely rebellious. (22) There shall be no glad tidings for the criminals on that day when they see the angels, and they will shout, "Stay far away!" (23) We will then turn to their deeds and reduce them to scattered dust. (24) The people of Heaven will be in the best of abodes and the best of resting places.
A WARNING TO THE REJECTERS AND GLAD TIDINGS FOR THE PEOPLE OF HEAVEN
' Another of the absurd statements made by the disbelievers when they
rejected the apostleship of the Holy Prophet 4, w+ 4) +, was to say, "Why are
angels not sent to us or why do we not see our Lord?" They claimed that they would
believe only when the angels confirmed the message or when they saw Allah
with their naked eyes.
;
They made such statements only because they never believed in the Hereafter and had no fear for it. Those who believe in the Hereafter will think over the matter and realise that a person who is so venerable and who has displayed so many miracles cannot be a liar. However, those who are heedless of the Hereafter will not hesitate to make foolish statements to satisfy theirobstinacy. Therefore, Allah attributes the statement to "Those who do not aspire to meet Us."
In reply to their demand Allah says, "They are certainly proud of themselves and have opted to be extremely rebellious." They are so haughty that they actually deein themselves fit enough to see Allah with their naked eyes and that they require witnesses to attest to the apostleship of the Holy Prophet ) «te a) 1s.
"There shall be no glad tidings for the criminals (the rejecters) on that day when
E Surah Al-Furgan 25: E 25-31 E 2
Anwar-ul-Bayan ee
(v.7
they see the angels..." Sayyidina Abdullah bin Abbas « si 2, says that this day refers to the day when they will die. Other commentators say that it refers to the _ Day of Judgement. On this day they will finally realise their desire to see the angels, but the occasion will not be very pleasant for them.
They will then be doomed to the eternal punishment of Hell. On that
occasion, to be rescued from the punishment, they will shout, "Stay far away!".
However, this will not help them.
7
All the good deeds that the disbelievers carried out in this world will not benefit them in the Hereafter because they lacked the qualification of Iman (Belief). Allah says in Surah Ibrahim, "The example of the actions of those who disbelieve in their Lord is like that of ashes that are blown away by a wind on a stormy day. They have absolutely no control of what they earn. This is a distant deviation." [Surah 14, verse 18]
Allah says here, "We will then turn to their deeds and reduce them to scattered dust." The dust referred to in this verse are those microscopic particles of dust that are usually seen in rays of sunlight that filters through tiny holes like air vents. Although they are many in number, but they cannot serve any purpose. Similarly, the deeds of the disbelievers will be of no avail to them in thé. Hereafter.
After describing the people of hell, Allah speaks about those of Heaven. He says, "The people of Heaven will be in the best of abodes and the best of resting places."
In Surah Kahf Allah describes heaven as "A fine reward indeed, and the best of resting-places!" [Surah 18, verse 31]
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(25) Call to mind the day when the sky will be rent asunder with clouds and the angels will descend in large numbers. (26) True sovereignty on that day will be exclusive for Rahman. The day will be very difficult for the disbelievers. (27) The day when the oppressor will bite his hands saying, "If only I had chosen a path with the messenger!" (28) "... Woe to me! If only I had never taken such a person as a friend." (29) "...He has certainly deviated me from remembrance after it had come to me." Shaytan (Satan) always deserts man when he is in need. (30) The messenger will say, "O my Lord! My people have ignored this
Surah Al-Furgan 25: 25-31
3
Anwar-ul-Bayan (v.7
Qur'an." (31) Thus have We appointed from the criminals an enemy for every Prophet. Your Lord suffices as a Guide and a Helper.
THE FRIGHTENING SCENE OF JUDGMENT DAY (QIYAMAH), WHEN THE DISBELIEVER WILL WISH THAT HE HAD NOT BEFRIENDED THE WRONG PERSON
Allah begins to describe the Day of Judgment (Qiyamah) by saying, "Call to
mind the day when the sky will be rent asunder with clouds..." Allah also describes the
splitting of the skies in the opening verses of Surah Infitar (Surah 82) and Surah Inshiqaq (Surah 84), The author of "Ruhl Ma`ani" interprets the above verse to mean that the appearance of the clouds will cause the sky to split. Allah has the power to do this.
He has also mentioned that the verse could be interpreted to mean that when the sky splits, it will appear as if there are clouds there. Sayyidina Abdullah bin Abbas «s 4! 2, has mentioned that "the sky" refers to all the seven skies, and not only the one above the earth.
"\....and the angels will descend in large numbers." Man cannot understand the precise manner in which this shall take place. "Ruhul Ma`ani" has quoted a lengthy narration concerning this verse, but the narration appears to be an "Isra`iliyat" (sourced from the Bani Isra'il) and cannot be verified.
The author of "Bayanul Qur'an" writes that the splitting of the skies will signal the beginning of reckoning: It does not refer to the time when the trumpet will be blown for the first time, causing the destruction of everything.
"True sovereignty on that day will be exclusive for Rahman." None shall survive as kings and leaders on the Day of Judgment (Qiyamah). In Surah Mu'min Allah says that He will announce on the Day of Judgment (Qiyamah), "To Whom does all Kingdom belong today? To Allah, the One, the Omnipotent." Allah then says that the Day of Judgment (Qiyamah) "will be very difficult for the disbelievers."
"The day when the oppressor will bite his hands saying, `Ifonly I had chosen a path with the messenger!"' "Ruhui Ma'ani" reports that whenever the polytheist, Uqba bin Abi Mu'it returned from a journey, he would invite all the people of Makkah for a feast. He enjoyed the company of the Holy Prophet --) «le 4 le and would associate with him very much.
On one occasion, he again invited the Holy Prophet +) o& a1 t+ after returning from a journey. However, The Holy Prophet --y at a! J told him that he refused to accept his invitation until he testified to "La ilaha IILAllah" and that the Holy Prophet p+) ale a Le was Allah's messenger. When he invited the Holy Prophet --) 4 t- for the second time, he received the same reply. He eventually recited the Kalimah.
When Ubayy bin Khalaf heard about this, he immediately came to Uqba asking him, "Have you become a heretic?" Ugqba replied, "I have not become a heretic by heart. What happened was that a person came to my house and tefused to accept my invitation to partake of meals until I said what he requested me to say. Since I do not like any person to leave my house without eating, I said what he bade me to say and he ate."
Surah Al-Furgan 25: 32-34
4
Anwar-ul-Bayan v.72)
Ubayy told him, "Y shall never be pleased with you until you revile this
person." Consequently, he behaved¢-<tremely rudely towards the Holy Prophet wley ale ai! le. The Holy Prophet .-; a 3! t6 told him that he would be slain when he meets the Holy Prophet -l-s «le a! le outside Makkah. This came to pass when he was killed in the battle of Badr.
The "oppressor" in the above verse refers to Uqba, when, on the Day of Judgment (Qiyamah), he will lament severing ties with the Holy Prophet «te iN duo ry. He will say further, "Woe to me! If only I had never taken such a person (Ubayy bin Khalaf) as a friend. He has certainly deviated me from remembrance (of Allah, the advices given by the Holy Prophet ivy we ai do and the Qur'an) after it had come to me." The person whom he took as a friend turned out to be his worst enemy.
"Satan (Shaytan) always deserts man when he is in need." This sentence may either be a continuation of the statement made the "oppressor" mentioned above, or it may be a statement of Allah, warning mankind of Satan's (Shaytan's) treachery. Satan (Shaytan) misleads man to commit disbelief and all types of sins. However, when man requires his assistance, Shaytén always leave him in the lurch, betraying his loyalty.
Some commentators have mentioned that the "oppressor" refers to any disbeliever, while "such a person" refers to Satan (Shaytdn). They say this because the words of the verse are general and not specific.
When the disbelievers will lament their union with the other disbelievers and wish that they had rather befriended Allah's messenger lu ue ai) Le, he will testify against them saying, "O my Lord! My people have ignored this Qur'an Therefore, the disbelievers and polytheists will be condemned to Hell by their own confession, as. well as by the testimony of the Holy Prophet ply ale a) uo.
The general context of the verse will also include those so-called Muslims who are in senior government-positions and who not only transgress Allah's Jaws in the Qur'an, but, in their legislation, give preference to the disbelievers laws over Qur'anic laws. Some even stoop to the extent of labelling Islamic laws as being barbaric and cruel.
Commentators mention that the plight described in the verse will also face those Muslims who do not recite the Qur'an at all as well as those who recite the Qur'an but who never touch it at all and never look into it when reciting.
"Thus have We appointed from the criminals an enemy for every Prophet." Every Prophet >! 41s had enemies. However, this fact should not cause any distress because "Your Lord suffices as a Guide and a Helper. "Allah will always be there to assist His Prophets (%) p4de."
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5
Anwar-ul-Bayan (v.7)
(32) The disbelievers say, "Why is the entire Qur'4n not revealed to him at
once?" We have revealed it in this manner so that your heart may be strengthened by it, and We have revealed it gradually. (33) Whenever they pose ridiculous questions to you, We reveal the precise reply to you with explicit clarity. (34) Those who shall be resurrected on their faces will certainly be in the worst of predicaments and most deviated from the path.
THE WISDOM BEHIND THE GRADUAL REVELATION OF THE QUR'AN
Among the numerous preposterous arguments raised by the polytheists is the one that asks. "Why is the entire Qur'an not revealed to him at once?" They fail to understand that Allah reserves the right to reveal His book as He pleases.
Allah then also gives a reason for the piecemeal revelation of the Qur'an by saying, "We have revealed it in this manner so that your heart may be strengthened by
- The author of "Ruhul Ma'ani" (v. 19 p.15) writes that the gradual revelation facilitated ease in memorising and in understanding the Qur'an.
The repetitive descent of Jibr'il pi ae also served to strengthen the Holy Prophet's ply «le ai! le resolve against the persistent onslaught of the disbelievers. The gradual revelation also facilitated the understanding of those verses that were abrogated. In addition, it allowed the Holy Prophet pt.) «le a) 1» to present decisive replies to the many arguments of the disbelievers. The appropriate verses were always revealed on the right occasions, thereby affording strength of resolve and consolation to the Holy Prophet ply «le ai te, This repetitive effect would not have been achieved if the Qur'an was revealed all at once. Besides these, there are still many more reasons for the Qur'an's ae revelation.
..and We have revealed it gradually." `Ruhul Ma'ani" quotes Sayyidina Abdullah bin Abbas «+ 41 .2,, who interprets this part of the verse to mean that the Qur'an was revealed very clearly and slowly in pauses. It therefore took 23 years before being revealed fully.
Thereafter, Allah further strengthens the resolve of the Holy Prophet 4) 1. pis ale by saying, "Whenever they pose ridiculous questions to you, We reveal the precise reply to you with explicit clarity." These replies put an effective end to their arguments and criticisms.
Allah then describes the plight of the disbelievers when He says, "Those who shall be resurrected on their faces will certainly be in the worst of predicaments and most deviated from the path." They never believed that they would face these °
circumstances when they were warned in this world. However, in the Hereafter
they will experience the truth of what they were told.
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(35) Verily We gave the Book to Misa and made his brother Haran a minister to him. (36) We then said, "The two of you should go to the nation that denies Our signs. Thereafter We completely annihilated the nation." (37) And We drowned the people of Nah when they denied the messengers, making them a lesson to people. We have prepared an excruciating punishment for the oppressors. (38)
We also annihilated:-the Ad, the Thamud, the people of the well and numerous
nations between them. (39) We have coined similitude's for each of them and demolished each one of them. (40) These people have certainly passed the town that was showered by a devastating rain. Have they not Seen it? Nay, but they do not aspire for resurrection. (41) When they see you they seek only to ridicule you (by saying), "Has Allah sent him as a messenger?" (42) ".:.. He would have - led us away from our gods if we had not persevered with them." Shortly, when they see the punishment, they will come to know who has strayed most from the path. (43) Have you seen the one who has taken his whims as a deity? Will you be a guardian over him? (44) Or do you think that most of them hear or understand? They are merely like animals, but even more astray.
THE DESTRUCTION OF THE AD, THAMUD AND OTHER NATIONS THE EVIL PLIGHT OF THE IDOLATERS
The above verses speak of the annihilation of the previous nations after they denied the Prophets >! -gle and the message brought by them. All these are
cited as lessons for those who recite the Qur'an. Allah first makes mention of
how the people of Fir'aun and the nation of Sayyidina Nuh -5u) ae were drowned in this very world. Concerning their plight in the Hereafter, Allah says, "We have prepared an excruciating punishment for the oppressors."
"We also annihilated the Ad, the Thamud, the people of the well and numerous nations between them. We have coined similitudes for each of them (so that they may be guided by these. However, they refused to accept the truth so We sent Our punishment to
them) and demolished each one of them."
_ Referring to the cities of the people of Sayyidina Lut >i «le, Allah says, "These people (the Polytheists of Makkah) have certainly passed the town that was showered by a devastating rain." These cities were overturned when they engaged
surah Al-Furgan (25: 35-44
7
Amwar-ul- Bayan (v7)
in the vile deed of sodomy. Thereafter, their cities suffered a shower of stones
from the skies. The details of this incident Bookmark not defined.] and in Surah Hud
have been given in Surah [Surah 11, verse 77-83].
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The polytheists of Makkah passed by the ruins of Sodom twice annually
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(Syria) for they saw.
trade Allah
purposes. However, says in Surah Saffat.
they failed to learn any "You pass by them in the
mornings and at nights. Do you not understand?" The above verse of Surah
Furgan mentions the singular word "town" even though these were a few
cities. A singular word has been used because it may refer to the main town from these or it could refer to all collectively (as is possible in the Arabic
language).
"Have they not seen it? Nay, but they do not aspire for resurrection." The Polytheists have been forewarned and can see the consequences of disobedience before them. However, they do not believe in the Hereafter and regard the ruin of the previous nations as mere natural occurrences.
The truth about the `people of the well" cannot be verified beyond doubt. One opinion cited in "Ruhul Ma'ani" states that they were the descendants of the Thamud and lived in Yamamah. Others say that these people lived in the vicinity of a well in Antioch.
Another opinion says that they were idol worshippers who lived in an area that had many wells and they possessed an abundance of livestock. Sayyidina
Shu`ayb « a -_~2) Was sent to preach them, but they were rebellious and caused
him much pain and suffering. It then transpired that they were all gathered once around a well that had recently been dug and which was not yet completed. Allah caused the ground. to collapse beneath them, causing them all to be buried
alive.
:
Other commentators maintain that the "people of the well" were the same
people described as the "people of the trench," who will be discussed in Surah
Burtj (Surah 85), Insha Allah.
.
Allah then discusses the rebelliousness of the Quraysh. Allah tells the Holy Prophet --y ale al te that "When they see you they seek only to ridicule you (by saying), `Has Allah sent him as a messenger?"'
This statement resembles what the Thamud said to Sayyidina Salih pW! «te. They said, "Has a revelation come only to him from among all of us?" Such statements are based on ignorance because none can question Allah's choice when appointing Prophet p>!) «le. Allah replies to them in Surah An'am. when He says, "Allah knows best where He wishes to place His message." (i.e. with whom He
wished to entrust it)..
People need to ponder about and deliberate over the message brought to them by the Prophets -%!) -e. They need not question the messenger. The Polytheists of Makkah were foolish enough to regard their denial of the Holy Prophet's ply ade sil Jo message as an achievement. It is for this reason that they said, "He [The Holy Prophet ply «le i lo] would have led us away from our gods if
we had not persevered with them."
Surah Al-Furgan 25: 35-44
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Allah replies by saying, "Shortly, when they see the punishment, they will come to know who has strayed most from the path." In this world they considered the Holy Prophet pls «1c si! lL» to be astray, but the reality of the situation will be exposed
to them in the Hereafter. However, it will then be too late to make amends.
Addressing the Holy Prophet pl- «le a! 2, Allah goes on to say, "Have you
seen the one who has taken his whims as a deity? Will you be a guardian over him? Or do
you think that most of them hear or understand? They are merely like animals, but even
more astray." Allah consoles the Holy Prophet --y «i+ <i i in these verses by
telling him that he should not consider it his duty to convert people because he
cannot force them into anything.
.
Allah says in Surah Zumar, "Without doubt, We have revealed to you a Book
with the truth for the people. Whoever is rightly guided, is guided for his benefit, and
whoever is misguided, then it is to his own detriment. You have not been sent as a warder
over them." [Surah 39, verse 41]
,
Allah describes the disbelievers as people who bow to the dictates of their
whims just like others bow in submission to their deities. Such people cannot be guided, so one should never hope that they will ever hearken to the truth, nor understand it. They have reached a stage where "They are merely like animals, but even more astray."
Animals are not bound to any Shari'ah, so they cannot be criticised for failing to comply with it. People are however constricted to the limitations fixed by the Shari'ah. Therefore, if they fail to comply, they will be regarded as worse than even the animals.
The author of "Ruhul Ma'ani" writes that the animals realise that they have to be obedient to their masters and even recognise those who are good to them and those who are not. They know where to eat and sleep, know where to gain benefit and which places and occasions to shun when they anticipate harm.
However, man does not realise that he has to obey his Creator, Master and Sustainer. He does not recognise that Allah is good to him but he rather follows the dictates of his whims. He does not hasten to do good, which is of benefit to him, but rather continues to sin without perceiving the devastating consequences. The disbeliever is therefore worse than the animals.
"Or do you think that most of them hear or understand?" the author of "Ruhil Ma'ani" says that the word "most of them" is used in this verse because there are those Disbelievers who are destined to believe.
`The foregoing verses warn man that he is headed for destruction if he follows the dictates of his carnal self because this will plunge him into the abyss of sin. Sayyidina Jabir «+ 4) .2, reports that the Holy Prophet ply ale ail Ls said,. "I fear most that my Ummah will follow their whims and entertain lengthy hopes, causing them to forget the Hereafter." ["Mishkat" p. 444]
Another hadith cites the following three factors as being most destructive. (1) Following the dictates of the carnal self, (2) miserliness and (3) pride, which is the most serious of the three. ["Mishkat" p. 434]
Although it is the trait of the disbelievers to pander to the wishes of one's
Surah Al-Furgan 25: 45-52
9
Anwar-ul-Bayan Ca)
carnal self, many Muslims are also guilty of the same crime. They shun the clear teachings of the Qur'an and Ahadith, and fabricate their own teachings, some of which lead them to disbelief. Some of these people say that the Holy Prophet 1 pny te 4\ had knowledge of the unseen, while others claim that he was not a
human. There are also those foolish ones who claim that the Qur'an was altered and that the vast majority of the Sahabah .¢< ai 2, were disbelievers (Allah
forbid!).
These beliefs have been formulated as a result of worshipping the carnal self (the nafs). There are also many people who carry out certain irreligious practices in the name of Islam. These are all heretic practices that are perpetrated greatly during the months of Muharram, Rabi'ul Awwal, Rajab and Sha'ban.
Hakimul Ummah Thanwi «ic i i=, has enumerated many of these in his book "Islahur Rusim". These are common in many Muslim regions because they do not require any sanction because of their fallacious and spurious nature.
I (the author of this Tafsir) was once travelling in the southern part of India,
when I happened to be sitting in a Masjid with the Imam. After the Zuhr Adhan had finished, I heard drums being beaten. When I asked the Imam about it, he replied that they beat the drums to inform the women that Adhan was over. | asked him, "Did such a practice take place during the time of the Holy Prophet ely ale at! J» When he replied in the negative, I asked him why then did they innovate such a practice in the Religion.
I also discovered that the people in that region would not remove any corpse from a house until the family of the deceased distributed sweet roties among the people.
On one of my journeys to Damascus I heard the Mu'adhin (the person who calls out the Adhan) recited Durtd [salutations on the Holy Prophet «e a) 1. rs] loudly before calling out the Adhan. The people there also recited Durtd loudly when they saw the Imam mounting the pulpit on a Friday. They continue to do so until he is properly seated upon the pulpit.
There are many such heretic practices throughout the world. When people are told about these, they begin to argue and present fabricated proofs to
substantiate their actions. In this way they refute the Qur'an and Ahadith. This is
clearly because of their submission to the dictates of their carnal self (nafs).
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(45) Do you not see how your Lord spreads the shadow. If He willed, He could have made it stationary. We then appoint the sun as a sign to it. (46).... Then We gradually withdraw it towards Ourselves. (47) Allah is the One Who has made the night as a garment, has made sleep a form of rest and has made the day a time to spread out. (48) He is the One Who sends the winds as a conveyer of glad tidings ahead of His mercy. And He sends from the skies water that purifies. (49) "... So that We revive dead land with it and so that We give drinking water to Our creation from the animals and many people. (50) We have certainly distributed it between them so that they take heed, but most people wish only to be ungrateful. (51) If We willed, We would have sent a warner te every village. (52) So do not follow the disbelievers and staunchly oppose them with it.
A MANIFESTATION OF ALLAH'S MIGHT IN THE SHADOW, THE SUN, THE MOON, THE WINDS AND THE RAIN
Allah begins by saying, "Do you not see how your Lord spreads the shadow. IfHe willed, He could have made it stationary." It is commonly observed that shadows are long when the sun rises. Allah has the might to make the shadow remain that length even as the sun moves across the sky.
"We then appoint the sun as a sign to it. Then We gradually withdraw it towards
Ourselves." Allah has made the moving of the sun as a sign by which the lengths
of shadows vary. As the sun moves across the sky, shadows diminish until
midday. Thereafter, they begin to grow until sunset. Even though it appears as if
the sun causes the variation' in shadow lengths, it is actually Allah Who is
controlling everything.
oO
Allah then continues to say, "Allah is the One Who has made the night as a
garment (because it conceals everything), has made sleep a form of rest..." After a
day of work, people usually sleep at night to replenish their strength. The
darkness of the night is conducive to sound sleep, whereas sleeping during
the day is usually possible only when darkness is created by drawing
curtains, etc.
--_
The Holy Prophet -L-) & 4! ic has mentioned that sleep is the sister of _ death. It is for this reason that Allah describes the day-as a "time to spread
out." The Arabic word "nushira" (translated above as "time to spread out") is normally used for resurrection on the Day of Judgment (Qiyamah). During the day, people spread out on earth to perform their various tasks.
Allah says in Surah Qasas, "Because of His mercy, He (Allah) has created the day _ and the night for you so that you may find peace in them, seek from His bounty, and
express your gratitude to Him." [Surah 28, verse 73]
Since sleep resembles death, the Holy Prophet --, «+ «i + used to recite the following prayer (du'a) before sleeping:
Anwar-ul Ba an (v.7
[TRANSLATION: "O Allah! With Your name do I die and rise up-"]
WHEN AWAKENING, HE USED TO RECITE:
[TRANSLATION: "All praise be to Allah, Who has granted us life after causing our deaths, and to Him shall Our return be."]
Allah then describes the bounty of rain when He says, "He is the One Who sends the winds as a conveyer of glad tidings ahead of His mercy." When people feel the winds that precede rain, they have sufficient time to keep those Gunes under cover that should not get wet.
Allah then mentions three benefits of rain. The first is that rainwater is ""yater that purifies." People are able to cleanse themselves and other things with water. People are able to bath, make ablution (wudhu), wash clothes, etc with this water. No other liquid can replace water for this purpose.
The second benefit is that Allah "revive dead land with it." As a result, the land flourishes with vegetation that is eaten by man and animal alike. Allah mentions that the third benefit is that He gives "drinking water to Our creation from the animals and many people."
"We have certainly distributed it (rain) between them so that they take heed, but most people wish only to be ungrateful." Allah sends varying amounts and degrees of rain to different parts of the world, but people are ungrateful for this.
Man's ingratitude often leads him to disbelief. He eats and drinks from what Allah has provided, yet worships others. Sinning and disobeying Allah also amounts to ingratitude.
"If We willed, We would have sent a warner to every village." In this way, The Holy Prophet's pi-y «i+ a J» task would have been lightened. However, Allah willed that he be blessed with the noble mantle of being the final Prophet to the entire mankind.
The disbelievers left no stone unturned to oppose the Holy Prophet «+ a i.
-~s from every front. However, Allah advises him not to falter in the least, but tells him that he should "not follow the disbelievers and staunchly oppose them with it
(i.e. with the Qur'an)."
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(53) It is He Who has merged two seas, the one being sweet and quenching, while the other is salty and bitter. He has created between them a barrier that acts as an impregnable veil. (54) It is He Who has created man from water and has appointed for him relatives by blood and relatives by marriage. Your Lord is
Ever Powerful.
Surah Al-Furgan 25: 53-54
;
12
;
Anwar-ul- Bayan v2
ALLAH'S POWER IS DISPLAYED BY THE MERGING OF TWO CONTRASTING WATERS THAT DO NOT MIX
The above verses describe two more manifestations of Allah's greatness, both of which are witnessed daily. Allah begins by saying, "It is He Who has merged two seas, the one being sweet and quenching, while the other is salty and bitter. He has created between them a (invisible) barrier that acts as an impregnable veil."
Allah says in Surah Rahman, "Between the two (waters) is a barrier so that the
two do not transgress i.e. do not trespass their limits." Although no apparent barrier can be seen, Allah's power causes the two water masses not to mingle. In this
manner, each water body maintains its own properties and characteristics.
Allah has created everything with their own peculiarities, and they all function accordingly. However, they may function contrary to their inherent characteristics when Allah wills. An example of this was when the fire did not burn Sayyidina Ibrahim >! «Je. Another example is that the waters of the various seas and rivers do not mix when Allah does not allow them to.
In his Tafsir, Sayyidina Maulana Shabbir Uthmani « +1 «», quotes from "Bayanul Qur'an" that two reliable Bangali Ulema (Scholars) testified to the fact that the river running between Arkan and Chatgam has two distinctly discernable types of water. Even from a distance it can be noticed that the one type of water is white, while the other is black.
They say that the black water resembles the water of the ocean because of its turbulent nature, having waves crashing to and fro. On the other hand, the white water is completely calm and boats travel in it. Both these waters flow side by
side, yet they never mix. People say that white water is sweet, while the black
water is salty.
I (the author of this Tafsir) have heard from the students of a district in India called Barisal that two tributaries emerging from the same river have different water types. The water of the one tributary is extremely bitter and salty,
while that of the other is extremely pleasant and sweet.
Many reliable people of Dhabel (near Surat, India) have told me (the author)
that, during certain seasons, when the seawater enters the rivers of the area, the
two waters never mix. While the seawater flows strongly on the surface, the river water remains at the bottom. The verse of the Qur'an is strongly substantiated by these eyewitness accounts.
Another interpretation of the verse is. that Allah has created the various water bodies on earth to flow in their respective locations. They are all separated by landmasses and are not allowed to mix with each other, thereby destroying everything in between. At the same time, they maintain their own properties. It has never occurred that sweet water turned salty, nor vice versa.
Another exposition of Allah's power is that He "has created man from water and has appointed for him relatives by blood and relatives by marriage..."i.e. Allah created man from a drop of semen. Allah has created sexual passion in humans, which they satisfy by marrying and begetting children. The marriage also joins families together and every person thus has two families -- his mother's and his father's.
Surah Al-Furgan_ 25:_55-62
13
Anwar-ul-Bayan (v.7) |
Allah fosters love between these families, who continue to expand and grow
as they marry into other families. Allah has mentioned just these few signs of His power and then says, "Your Lord is Ever Powerful." He has created many more things that no other can ever hope to match.
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(55) Besides Allah they, worship things that do not benefit them, nor harm them.
The disbeliever was ever opposed to his Lord. (56) We have sent you only as a conveyer of glad tidings and a warner. (57) Say, I do not ask you for any remuneration except for the person who wishes to tread a path towards his Lord. (58) Rely only on The Living, Who cannot die and glorify His pfaises. Allah suffices as the Knower of His bondsmen's sins. (59) It was He Who created the
heavens, the earth and whatever is between them in six days, and then rose to the Throne. He is the Most Merciful, so enquire about Him from one who is knowledgeable. (60) When they are told, "Prostrate to Rahman," they say, "What is Rahman? Should we prostrate to what you command us?" Their hatred then
only increases. (61) Blessed is the Being Who created gigantic stars in the sky and placed the sun and the luminous moon in it. (62) It is He Who has appointed the night and the day in succession for the one who intends to take heed or who intends to be grateful
ALLAH CREATED-THE HEAVENS AND THE EARTH IN SIX DAYS, AND MADE DAY AND NIGHT SUCCESSORS TO EACH OTHER
Allah depicts the foolishness of the Polytheists when He says, "Besides Allah they worship things that do not benefit them, nor harm them. The disbeliever was ever opposed to his Lord." i.e. he behaves as if he is opposed to Allah because he carries out the deeds that displease Allah the most.
The Arabic word "dhahira" (translated above as "opposed to ") actually refers to an aide or ally. However, when it is used with the conjunction "ala" it would be translated as "an aide against" someone (thus giving the meaning of an
Surah AL Furgan 25: 55-62
14
anwar ul-Bayan eo
opponent).
The verse applies to all the disbelievers. They are constantly plotting against Islam and are allies of Satan (Shaytan). They are also allied to each other against
the Muslims, irrespective of their religious denominations.
Allah then addresses the Holy Prophet pis ale st) Le saying, "We have sent you only as a conveyer of glad tidings and a warner." His duty was to propagate the message of oneness of Allah (Tauhid). Allah exhorts the Holy Prophet «+ 4! lo py not to grieve if anyone rejected the message, for he could not force anyone to believe.
Allah then instructs the Holy Prophet pL) «le i 2 to "Say, I do not ask you for any remuneration except for (the fact that I want to see) the person who wishes to tread a path towards his Lord (by accepting Islam)." There were no ulterior motives behind the Holy Prophet's -l-y ic 3) J+ task. It was therefore necessary that people gave him a hearing and deliberated over his message.
Allah commands the Holy Prophet -l-y «ic 3! i» further by saying, "Rely only on The Living (Allah), Who cannot die..." Only Allah can alleviate opposition and assist against one's enemies. At the same time, he should fervently "glorify His praises." Here the Holy Prophet ply «le a) Le is commanded never to fail in Praises (Tasbih) and glorification (Tahmid) because these will draw Allah's assistance and aid in removing difficulties.
"Allah suffices as the Knower of His bondsmen's sins." Allah will punish people according to their sins because He knows exactly who opposes His religion and His the Holy Prophet pls «le a) Le.
"It was He (Allah) Who created the heavens, the earth and whatever is between
them in six days, and then rose to the Throne..."
The creation of the heavens and the earth in six days is also mentioned in Surah HaMim Sajdah [Surah 41, verse 12].
The pious predecessors and the Sahabah .++ 4) 2, have mentioned that the human mind is incapable of perceiving exactly what is meant by this verse and other such verses, even though the words can be understood. Therefore, we should believe in them and should not pursue their explanation. Refer to the commentary of verse 54 of Surah A'raf (Surah 7) for further details.
- When someone asked Imam Malik ale «ii i», the meaning of this verse, be
broke out in a sweat. After a period of silence, he said, "The meaning of the word
is known, the interpretation is beyond understanding, belief in it is compulsory and questioning it is an innovation." He then told the questioner, "It seems to me that you are a deviant person." Thereafter he removed him from the gathering. ["Ma'dlimut Tanzil" v. 2 p. 165]
"He (Who has been described above) is the Most Merciful so enquire about Him from one who is knowledgeable." Allah instructs the Holy Prophet Ly ele a! +
to learn more about His attributes from Allah Himself, or from Jibr'il WU! ale, or
the scholars of the previous divine scriptures.
"When they are told, `Prostrate to Rahman,' they say (because of their obstinacy
Surah Al-Furgan 25: 63-77
15
Anwar-ul-Bayan 2
and ignorance), `What is Rahman? Should we prostrate to what you command us?" Their arrogance and rebelliousness do not permit them to listen to any other. Therefore Allah says, "Their hatred then only increases." Instead of drawing closer,
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"Blessed is the Being Who created gigantic stars in the sky and placed the sun and the luminous moon in it. It is He Who has appointed the night and the day in succession or the one who intends to take heed or intends to be grateful." Allah draws man's attention to the fact that He created everything in the universe and that man should derive a lesson from all of this. By viewing the greatness of the creation, he should learn that Allah is even Greater and the True Deity.
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(63) Rahman's bondsmen are those who walk on earth in humility and, when the ignorant talk to them, they (excuse themselves) saying, "Peace." (64) Those who spend the night in prostrating and standing before their Lord. (65) Those who say, "O our Lord! Avert the punishment of Hell from us. Verily its punishment is devastating indeed!" (66) "It is surely an evil residence and
Surah Al-Furgan 25: 63-77
16
Ai wareulBayan v7)
abode." (67) Those who, when they spend, are neither extravagant nor miserly, but are rather stationed in moderation between the two (extremes). (68) Those who do not call to another deity with Allah, who only kill a soul forbidden by Allah with a warrant, and who do not fornicate. Whoever perpetrates these shall meet with a grave punishment... (69) Punishment will be multiplied for him on
the Day of Judgment (Qiyamah) and he shall remain disgraced therein forever... (70) "...06 Save for those who repent, believe and perform good deeds. For such people Allah will convert their sins into good deeds. Allah is Ever Most Forgiving, Most Merciful. (71) Whoever repents and performs good deeds has certainly turned to Allah in earnestness. (72) And those who do not engage in acts of deceit and, when they pass by frivolous acts, they pass by gracefully. (73) Those who, when they are reminded by the verses of their Lord, do not fall down deaf and blind. (74) Those who say, "O our Lord! Accord to us the
coolness of our eyes from our spouses and children, and make us leaders of the
pious." (75) These people, because of their steadfastness, shall be rewarded with balconies, where they will receive prayers of eternal life and peace. (76) They will abide therein forever. It is surely a beautiful residence and abode. (77) Say, "My Lord would `not concern Himself with you if it had not been for your supplication. You have surely denied and the consequences will shortly be realised.'
A DESCRIPTION OF ALLAH'S TRUE BONDSMEN
Allah accords to the pious Believers (Mu'minin) the venerable title of, "Rahman's bondsmen." This is the first description of the pious men. Although all of mankind are Allah's slaves, this title is used for those who willingly devote themselves to Allah's worship with conviction and sincerity. The title of being Allah's slave is the highest honour that any person can achieve. It is with this title that Allah describes His noblest of creation, The Holy Prophet ply ate i be, when He says, "Pure is that Being Who transported His slave by night from Masjidul Haram to Masjidul Aqsa..." [Surah Bani Isra'il (17), verse 1]
Allah describes them further by saying that they are "those who walk on earth in humility. .."i.e. without pride and arrogance. Allah says in Surah Bani Isra`il, "And do not walk haughtily on earth. You can certainly not cleave the earth, nor can you
reach the mountains in height." [Surah 17, verse 37]
The third description given of them is that "when the ignorant talk to them, they (excuse themselves) saying, `Peace. ~ When the ignorant want to begin an argument with them, they excuse themselves and take leave, greeting them with "Salam" ("Peace").
Allah says in Surah Qasas , "When they hear futility, they turn away from it saying, `Our deeds are ours and your deeds are yours. We greet you with peace. We do
not' wish to converse with the ignorant."' In the same strain, Allah says' in verse 72
of Surah Furqan, "when they pass by frivolous acts, they pass by gracefully."
They are people who do not waste their time arguing with the ignorant and never reply to their harsh and rude words. They keep themselves aloof from the frivolous pastimes of others. This is the typical behaviour of noble and upright people.
Surah Al-Furgan 25: 63-77
17
Anwar-ul-Bayan (v.7)
Allah then describes the fourth quality when he says that they are "Those who spend the night in prostrating and standing before their Lord. "Their perpetual worship does not permit them to sleep at nights.
Allah says in Surah Dhariyat, "Verily the abstinent ones shall be in gardens andsprings receiving .what their Lord confers to them. Indeed these people used to carry out good deeds before. Little was it that they slept at night and during the closing portions of the night they would be seeking forgiveness (from Allah)." [Surah 51, verses 15-18]
Allah then mentions their fifth attribute when he says that they are "Those who say, `O our Lord! Avert the punishment of Hell from us. Verily its punishment is devastating indeed! It is surely an evil residence and abode." Although .the real
meaning of the word "gharama" (translated above as "devastating") is `4ncumbent' and `binding,' the above translation has been made because when
punishment becomes incumbent on a person, it will surely annihilate him.
Allah's pious bondsmen carry out good deeds, refrain from sins and also seek Allah's refuge from punishment.
Allah says in Surah Mu'minan, "a "...those who spend of what they have been granted and whose hearts tremble because they have to return to their Lord." i.e. they
are worried whether their deeds with be accepted or not.
"Those who, when they spend, are neither extravagant nor miserly, but are rather stationed in moderation between the two -(extremes)." The Shari'ah encourages moderation in all matters. Just as it is not permissible to spend Lawful (Halal) wealth in unlawful (Haram) avenues, it is equally not permissible to.spend it wastefully in Lawful (Halal) avenues.
The Holy Prophet -i-y ale a! .l said that moderation in spending is half of a good livelihood. In other words, working to earn a Lawful (Halal) livelihood is one half of a good livelihood, and the other half will be achieved when this earned wealth is spent with moderation on oneself, one's family, parents and the needy.
Only those people may spend all their wealth for Allah's pleasure who have complete reliance on Allah and who will not be affected in any way when spending in this manner. An example of such a person was Sayyidina Abu Bakr «2 di 2), He spent everything he had on the military expedition to Tabuk. When the Holy Prophet is «le 4) ls asked him what he left for his family, he replied, "I have left Allah and His Holy Prophet .W5 4i 6 with them (ie. the pleasure of Allah and His Holy Prophet ,-, «le 4) i is sufficient for them)." ["Mishkat" p.
556]
Allah then mentions the sixth quality of His sincere bondsmen. He says that
they are "Those who do not call to another deity with Allah..." i.e. they are not Polytheists, and adhere fast to oneness of Allah (Tauhid).
Allah continues to describe the seventh and eighth qualities when he says that they are those who "only kill a soul forbidden by Allah with a warrant, and who do not fornicate." They will kill another person only if it is proven that he murdered another, turned apostate, or committed adultery as a married person. In each of these cases they will be acting in conformance with the Shari`ah.
Surah Al-Furgan 25: 63-77
18
Anwar-ul-Bayan (v.7)
"Whoever perpetrates these shall meet with a grave punishment..." Certain commentators have mentioned that the Arabic word "athama (translated above as "a grave punishment") is another name for Hell.
"Punishment will be multiplied forhim on the Day ofJudgment (Qiyamah) and-he shall remain disgraced therein forever..." This verse describes the punishment of a disbeliever because only the disbelievers will dwell forever in Hell.
Sayyidina Abdullah bin Mas'id «+ .i\ .», reports that someone asked the Holy Prophet pl-y «le i lo, "What i-ithe worst sin?" "That you ascribe partners to Allah, whereas Allah created you," was the reply. When the person asked to know which sin followed, the reply was, "That you kill your children fearing that they will share your food (for fear of poverty)."
"Which sin comes next?" he asked. The Holy Prophet pt) «+ a! te said, "That you commit adultery with your neighbour's wife." (Although adultery is
always unlawful (Haram), it will be worse when committed with a one's
neighbour's wife). It was then that Allah revealed the verse "Those who do not call to another deity with Allah, who only kill a soul forbidden by Allah with a warrant, and who do not fornicate." {Bukhari p. 701]
"....oave for those who repent, believe and perform good deeds. For such people Allah will convert their sins into good deeds. Allah is Ever Most Forgiving, Most Merciful." This verse makes it clear that the doors of repentance are forever open to the disbelievers as well.
Sayyidina Amr bin Al' As «« 4) ..2, reports that when he accepted Islam, he
told the Holy Prophet 1-5 «le | Le that he will pledge his allegiance to the Holy Prophet ,l-y «le it J» on condition that Allah forgives him. Thereupon the Holy Prophet Ly «le ai 6 said, "O Amr! Do you not know that Islam destroys all (sins) before it?" [Muslim v. 1 p. 76]
In the interpretation of the above verse, `Ruhul Ma'`ani" reports from Sayyidina Abu Dharr «+ 4! .,2, that the Holy Prophet ply ale it Le said, "On the Day of Judgment (Qiyamah) Allah will instruct that the minor sins of a person be presented before him, while the major sins be kept aside. When he is asked if he
committed these sins, he will admit to them all, fearing that he will not be able to
reply for the major sins that are still pending. Allah will then command that all his sins be converted to good deeds."
"The person will then say, `But there are still many more sins that I do not see here.' (He will say this in anticipation that these will also be converted to good deeds)." Sayyidina Abu Dharr «+ 4! 2, says that when the Holy Prophet ply ale aii Je said this part, he smiled, causing his blessed teeth to be seen. ["Mishkat" p. 92]
This hadith tells us that sins will be forgiven and that an equivalent amount of good deeds will be recorded to the person's name. This interpretation is necessary because no sin can become a virtue. Other commentators say that sins will be forgiven after a person is inspired to repent. They will then be replaced by his future good deeds. ["Ruhul Ma'ani"]
"Whoever repents and performs good deeds has certainly turned to Allah in
Surah ALFurgan 25: _63-77
19
Anwar-ul-Bayan (7)
earnestness." Such a person fears Allah's punishment, repents sincerely and
resolves never to sin again.
Allah then describes the tenth quality of His bondsmen. Allah says that they are "those who do not engage in acts of deceit..." Acts of deceit refer to all deeds that
are contrary to the Shari'ah. Just as everyone understands that sinful deeds are forbidden, it should also be understood that it is also forbidden to be present in gatherings where sins are perpetrated. A Muslim should never go to temples and
ceremonies of the polytheists and-the disbelievers. They must also refrain from attending places where singing, dancing and drinking liquor takes place, even though they may not be participating.
Being present in such places increases the numbers in attendance, which is also forbidden. Secondly, attending these places causes the heart to darken, to harden, and decreases one's capacity to perform good deeds. Frequenting these places extinguishes all desire for good deeds within one's heart and makes one grow accustomed to sin.
The wedding ceremonies that take place nowadays are infested with sin. Photos, videos, dancing, singing and all other vices pollute the affair, thus making it unlawful (Haram) to attend. Muslims should stay far from these functions for the safety of their Iman.
Other commentators have interpreted the above verse to mean that the "bondsmen of Rahman" do not give false evidence and testimony. False testimony is a major sin. In fact, certain Ahadith state that it is the worst of all sins.
Sayyidina Khuraim bin Fatik «« i 2, narrates that once after the Fajr Salah,
The Holy Prophet ,, al a! J» thrice announced, "Giving false testimony is tantamount to polytheism (shirk)!" Thereafter the Holy Prophet ply «le a! Le recited the following verse of Surah Hajj "So abstain from the impurity of idols and abstain from false talk in a state that you are inclined only towards Allah, not ascribing
any partners to Him." { Abu Dawid }
" . when they pass by frivolous acts, they pass by gracefully." This is the eleventh quality of the "bondsmen of Rahman." They detest gatherings in which people indulge in frivolous and futile things. They pass by without giving it a second glance. Even if someone from the gatherings invites them to participate, they ignore the call and hasten by.
"Those who, when they are reminded by the verses of their Lord, do not fall down deaf and blind." They pay heed to the advice of the Qur'an, exert themselves to understand these, and act accordinglyTh.is is the distinctive quality of all believers (Mu'minin).
Describing the thirteenth quality, Allah says that they are "Those who say, `O our Lord! Accord to us the coolness of our eyes from our spouses and children...' They pray to Allah to make their spouses and children pious, obedient and a source of comfort and solace for them.
Pious people are just as concerned about the spiritual welfare of their families as they are with their material welfare. They pay attention to the teligious education and upbringing of their children. If children are physically
Surah Al-Furgan 25: 63-77
20
Anwar-ul-Bayan (v.7)
sound and healthy, but lacking in their spiritual welfare, they will be a burden and curse to their parents instead of a blessing.
The "bondsmen of Rahman" also pray to Allah to make them "leaders of the pious." It is evident that a person can be a leader of the pious only when he himself is pious. The "bondsmen of Rahman" do not only pray for their families, but for themselves as well. They ask Allah to make them righteous enough so that others may be inspired by their piety and follow suit. This prayer (du'a )teaches us that there is no harm in supplicating to Allah for spiritual leadership.
After describing the "bondsmen of Rahman" Allah declares, "These people, because of their steadfastness, shall be rewarded with balconies..."
Allah says in Surah Saba, "For these people there shall be a double reward on account of what they do, and they shall rest peacefully on balconies." [Surah 34, verse 37]
Sayyidina Abu Sa'id Khudri «s i) 2, reports that the Holy Prophet i le iy ate said, "Verily, the. people of Heaven will gaze towards the higher balconies just as you look towards the stars that are far past the easterly and westerly horizons. This difference will be because of the difference in ranks." The Sahabah
ee a 2) axed, "These must be the ranks of the Prophets ---! <1. None will be
able to reach their ranks."
The Holy Prophet -l- ate i! le said, "I swear by the Being in Whose control lies my life! These will be those who believe in Allah and in the Prophets p++ pret." [Bukharip.461]
Sayyidina Abu Malik Ash`ari «+ a\ 2, narrates from the Holy Prophet 41 1. py «te that there are balconies in Heaven, the inside of which can be seen from outside and vice versa. These are reserved for those people who speak softly, feed others, fast often and perform Salah by night while others are asleep.
Allah continues to Say that in Heaven, the "bondsmen of Rahman" will "will receive prayers of eternal life (from the angels) and peace." The angels will also greet them with salam, as mentioned in Surah Zumar, "Peace be on you! May you be pleased. Enter therein to abide forever." {Surah 39, verse 73]
Allah says in the same strain, "They will abide therein forever. It is surely a beautiful residence and abode."
"Say, `My Lord would not concern Himself with you if it had not been for your supplication."' One of the interpretations of this verse is that it is addressed to the believers (Mu'minin). Allah tells them that if they were not worshipping Him, they would have no value in His estimation.
Allah then addresses the disbelievers saying, "You have surely denied, and the consequences will shortly be realised (when you will be punished)." Sayyidina Abdullah bin Mas'iid «+ 5' 2, says that the "consequences" refers to the battle of
Badr, where the disbelievers leaders were killed.
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In the name of Allah, The Beneficent, the Most Merciful.
(1) Ta Sin Mim. (2) These are the verses of the Clear Book. (3) It seems like you will destroy yourself because they are not believing. (4) If We willed, We would have revealed a great sign to them from the sky, causing their necks to bow before it in humility. (5) Whenever any new advice from Compassionate (Rahman) comes to them, they are averse to it. (6) They have certainly denied, so shortly the news of what they used to mock at will come to them. (7) Have they not Seen the earth and how We cause every impeccable species to grow there? (8) There is certainly a great sign in this. However, most of them do not believe. (9) Verily your Lord is Mighty, the Most Merciful.
CONSOLATION FOR THE HOLY PROPHET +s 41¢ ii ke AND A WARNING FOR THE DISBELIEVERS
"Ma'alimut Tanzil" (v.3 p. 381) reports that the Holy Prophet pls «le it be was extremely distressed when the Polytheists refused to accept his message. To console him Allah revealed the verse, "It seems like you will destroy yourself because they are not believing." Allah tells the Holy Prophet ~) «+ 41 L» not to cause himself so much grief because his duty was merely to convey the message.
"If We willed, We would have revealed a great sign to them from the sky, causing their necks to bow before it in humility." Allah says in this verse that He could force them all to believe. However, Allah has granted every person the choice to do as
Surah Ash-Shuara 26: 10-33
22
Anwar-ul-Bayan v2.
he pleases because there is no compulsion in religion (Islam).
Describing the attitude of the disbelievers, Allah says, "Whenever any new advice from Rahman comes to them, they are averse to it. They have certainly denied, so shortly the news (punishment) of what they used to mock at will come to them." The author of "Ruhul Ma'ani" says that the punishment for mockery is described. as "news" because the disbelievers received the news of this pending punishment in
the Qur'an
Allah then describes His creative power when He says, "Have they not Seen the earth and how We cause every impeccable species to grow in (from which man and animal eat)? There is certainly a great sign (denoting Allah's greatness and oneness of Allah (Tauhid)) in this. However, most of them do not believe."
"Verily your Lord is Mighty, the Most Merciful." The disbelievers are warned that Allah certainly has the might to take them to task for their deeds. However, if they choose to repent and believe it is never too late because Allah can forgive.
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(10) When your Lord called Misa (telling him) "Go to the oppressive nation..."
Surah Ash-Shuara_ 26: 10-33
23
Anwar-ul-Bay4n (v.7
(11) ".- The nation of Fir''aun. Do they not fear Allah?" (12) Miisa pe! ats said,
"Q my Lord! I fear that they will falsify me." (13) "(And I fear that) my chest would be constricted and that my tongue will not be able to move. So send for Haran." (14) "They also have a charge against me and I fear that they will kill me." (15) Allah said, "Never! The two of you should proceed with Our signs. We are definitely listening well with you two." (16) "Go to Pharaoh (Fir'aun) and tell him, `We are messengers of the Lord of the universe... (17) "...(bearing the message) that you send the Bani Isra`il with us." (18) Pharaoh (Fir'aun) said, "Did we not raise you among us as a newborn child? And did you not live with
us for many years of your life?" (19) "You committed the deed that you did and
you were ungrateful." (20) Miisa eX! ale said, "I.did it at that time when I was from the mistaken ones." (21) "I then fled from you people when I feared you. My Lord then conferred wisdom on me and included me among the apostles." (22) "The favour that you remind me of was because you enslaved the Bani
Isra'`tl" (23) Pharaoh (Fir'aun) said, "What is the Lord of the universe?" (24) Misa pred! ale said, "The Lord of the heavens, the earth and whatever is between the
two; if you will be convinced." (25) Pharaoh (Fir'aun) said to those around him, "Do you hear?" (26) Miisa eX! ale said, "He is your Lord and the Lord of your
forefathers." (27) Pharaoh (Fir''aun) said, "Indeed your messenger who has been
sent to you is certainly insane." (28) Miisa pX!! 41+ said, "He is the Lord of the
East, the West and whatever is between the two; if you can un derstand." (29) Pharaoh (Fir`aun) said, "If you take another as a deity besides myself, J shall definitely make you of the prisoners!" (30) Miisa eX! ae said, "Even if I bring you a clear proof?" (31) Pharaoh (Fir'aun) said "Bring it if you are truthful." (32) So Miisa pi ae cast down his staff and it suddenly became a manifest serpent. (33) And he withdrew his hand, which instantly turned white for all to see.
SAYYIDINA MUSA AND HARUN pi gle CONVERSE WITH
PHARAOH (FIR'AUN)
.
Sayyidina Musa ->J) «le was born to a woman of the Bani Isra'il who were then living in Egypt. Pharaoh (Fir'aun), the Pharaoh of Egypt, was an arch enemy of the Bani Isra'il. He used to kill the sons born to the Bani Isra'il and keep the girls in his service. Allah inspired the mother of Sayyidina Musa p> «1¢ to place him in a basket, which was then cast down a river.
Pharaoh's (Fir`aun's) wife found the basket and convinced Pharaoh (Fir'aun) to adopt the child as his own. However, the child refused to suckle from anyone. Eventually Sayyidina Musa's -' «le sister told Pharaoh (Fir'aun) to employ her mother to suckle the child. This was done, thereby allowing Sayyidina Musa «+ ust to be returned to his mother, although temporarily. He grew up in Pharaoh's (Fir`aun's) palace until he became a young man.
It once occurred that when assisting a person of the Bani Isra'il, Sayyidina
Misa -%W' «le mistakenly killed a Copt. He was then advised to leave Egypt when the news spread. He then went to Madyan, where he married and lived for ten years as a shepherd.
On his return from Madyan after ten years, he was travelling in the desert, when he saw what appeared to be a fire. Bidding his wife to tarry while he
Surah Ash-Shuara 26: 10-33
24
Anwar-ul-Bayan (v.7)
collected some flames to stoke a fire of their own, or so that he could find a
guide, he proceeded to the fire. However, it was really not a fire, and it was there that Allah made him a Prophet. Allah then commanded him to preach..the message of Tauhid to Pharaoh (Fir'aun) and his people.
Allah told him, "Go to the oppressive nation, the nation of Pharaoh (Fir'aun). Do they not fear Allah?' Mitsa -%\\ «Je said, `O my Lord! Ifear that they will falsify me. (And I fear that) my chest would be constricted and that my tongue will not be able to move. So send for Harun (so that he could assist me in the task).
Sayyidina Misa pW) a.e continued to beseech Allah saying, "They also have a charge against me (because I killed the Copt) and Ifear that they will kill me.'
Allah accepted the request of Sayyidina Musa px) ate and made exirviaiia Haran i «le a Prophet as well and said in reply to Sayyidina Musa's pW! «Je apprehensions, "Never! (They will never be able to kill you) The two of you should proceed with Our signs. We are definitely listening well with you two. Go to Pharaoh (Fir`aun) and tell him, `We are messengers of the Lord of the universe (bearing the message) that you send the Bani Isra'il with us."
Sayyidina Misa >! Je then took Sayyidina Harn >! «le with him to pharaoh (Fir`aun). Upon reaching Egypt, they proceeded to convey the message to pharaoh (Fir'aun). Thereupon, "Pharaoh (Fir'aun) said, `Did we not raise you among us as a newborn child? And did you not live with us-for many years of your life? You committed the deed that you did and (by killing the Copt. You were supposed to have been grateful to us for our favours on you. However) you were ungrateful." ~
Confessing to his error, `Miisa p>) «le said, `I did it at that time when I was from the mistaken ones. ""The death of the Copt was a sheer accident. However, the Copts were unforgiving and resolved to execute Sayyidina Misa pW! ale. Referring to this, he told pharaoh (Fir'aun), `I then fled from you people when Ifeared you. My Lord then conferred wisdom on me and included me among the apostles."
Sayyidina Musa >) «le continued to tell Pharaoh (Fir`aun), "The favour that you remind me of was because you enslaved the Bani Isra'il." In this brief statement, Sayyidina Musa J) ale tells pharaoh (Fir'aun) that he was forced to raise Sayyidina Musa p>!) «Je as a child because of his oppressive behaviour towards the Bani Isra'il. If he had not started killing the boys of the Bani Isra'il and enslaving the others, Sayyidina Musa's -! «le mother would not have cast her child into the river. Pharaoh's (Fir'aun's) wife would thén never have coun him and convinced her husband to raise him.
Pharaoh (Fir'aun) reminded Sayyidina Musa pW) < of the one person whom he killed by mistake, yet he never thought to mention the thousands that he killed oppressively. Pharaoh (Fir`aun) sought to conceal his atrocities by mentioning his one favour to Sayyidina Misa > ate.
Pharaoh (Fir'aun) claimed to be the Lord of the universe. Therefore, when Sayyidina Musa and Hartin p>) «le told him, `We are the messengers of the Lord of the universe," he asked them "What is the Lord of the universe?" With the question, he started to interrogate the two messengers so that his courtiers could be satisfied with him. Some questions have also been mentioned in verses 49 to 53 of Surah TaHa (Surah 20).
Surah Ash-Shuara 26: 34-51
25
Anwar-ul-Bayan C2)
In response to his first question, "Miisa p%\ «lt said, `(The Lord of the
universe is) The Lord of the heavens, the earth and whatever is between the two; ifyou will be convinced."
Since his courtiers had never heard this before, Pharaoh (Fir'aun) laughingly said to them. "Do you hear?" Sayyidina Musa ->.) «Je added by saying about Allah that "He is your Lord and the Lord of your forefathers." Dumbstruck by this assertion, all Pharaoh (Fir'aun) could say to his courtiers was, "Indeed your messenger who has been sent to you is certainly insane." Here Pharaoh (Fir`aun) used the same line against Allah's Holy Prophets that other nations used to say about the other Prophets (>! pale.
"Miisa p>!) ale said, `He is the Lord of the East, the West and whatever is between the two; ifyou can understand (then accept what we say)." Adopting the stance of tyrants who are unable to hold their own without using force, "Fir'oun said, `If you take another as a deity besides myself I shall definitely make you of the prisoners!"
Undeterred by Pharaoh's (Fir'aun's) threats, "Muisa >I) «Je said, `(Will you imprison me) Even if I bring you a clear proof?' Pharaoh (Fir'aun) said, `Bring it if you are truthful.
"So Miisa p>! «ie cast down his staff and it suddenly became a manifest serpent. And he withdrew his hand, which instantly turned (shining) white for all to see." These were two of the miracles that Allah had given to Sayyidina Musa p>! «le.
Ibn Kathir (v. 3 p. 233) reports that Sayyidina Miisa's pW! «le hand shone as bright as a piece of the moon. Thereafter Pharaoh (Fir'aun) called for his magicians to challenge Sayyidina Misa p%!! «Je, as will be presently' explained.
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Anwar-ul-Bayan £2)
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(34) Pharaoh (Fir'aun) said to the ministers around him, "This is certainly a
knowledgeable magician." (35) ".....He intends to expel you from your land with
his magic. What do you advise?" (36) They replied, "Grant him and his brother
respite while you dispatch recruiters to the towns..." (37) "...who will bring
every learned magician to you." (38) So the magicians were gathered for an
appointment on the specified day. (39) The people were asked, "Have you all
gathered?" (40) "Perhaps we should follow the magicians if they emerge as
victors." (41) When the magicians came, they asked Pharaoh (Fir'aun), "Shall we
receive any prize if we are victorious?" (42) Pharaoh (Fir'aun) said, "Certainly!
Then you shall be from those who are close to me." (43) Misa pXJ! ae said,
"Throw what you wish to throw." (44) So they threw their ropes and staffs
saying, "By Pharaoh's (Fir'aun's) honour! We shall certainly be the victors!" (45)
Then Misa threw his staff, which instantly swallowed what they conjured. (46)
The magicians were cast down in prostration. (47) They submitted, "We believe
in the Lord of the universe... (48) "... in the Lord of Misa and Harwn." (49)
Pharaoh (Fir'aun) said, "Have you believed in him before I could permit you?
He must certainly be your leader who has taught you magic! You shall shortly
come to learn! I will amputate your hands and feet from opposite sides and
crucify all of you!" (50) They said, "It matters not. We shall surely return to our
Lord." (51) "We desire that our Lord forgive our sins because we have been the
first believers."
,
` PHARAOH (FIR'AUN) CALLS THE MAGICIANS TO CHALLENGE SAYYIDINA MUSA XW! alc, BUT THEY ARE DEFEATED AND BELIEVE IN ALLAH
Pharaoh (Fir'aun) was unable to reply to Sayyidina Misa p>!) ale, but needed to maintain his sway over the people. Therefore, "Pharaoh (Fir`aun) said - to the ministers around him, `This is certainly a knowledgeable magician. He intends to expel you from your land with his magic. What do you advise?"'
According to Surah A'raf, the ministers made the above statement. There is no contradiction here because people always say what their leaders say. It is therefore probable that they merely repeated what Pharaoh (Fir`aun) said.
The ministers then offered their advice by saying to Pharaoh (Fir'aun), "Grant him and his brother respite while you dispatch recruiters to the towns who will bring every learned magician to you."
Surah Taha mentions that Pharaoh (Fir'aun) said to Sayyidina Masa pi ate, "arrange an appointment between us, that neither us nor you will violate. Fix an open plain for this.' Musa p>) «Je said, `Your appointment shall be on the day of adornment, and the people should be gathered at midmorning." [Surah 20, verses 58, 59]
Everyone was gathered on an open plain on the day and the news of Sayyidina Misa and Hartin's ->\ ble message of oneness of Allah (Tauhid) had already spread. People had been talking that they would follow the way of the victor. They said that they would follow the beliefs of the magicians if they won
Surah Ash-Shuara 26: 52-68
27
Anwar-ul-Bayan (v.7
the contest. They also had it in mind to follow Sayyidina Musa 7% ale if he won, put they never mentioned this out of fear for Pharaoh (Fir`aun) himself. It is for this reason that they indirectly indicated to this by adding the word "Perhaps" in their statement, when they said, "Perhaps we shall follow the magicians ifthey emerge
as victors.
Like all people whose interests are restricted to this world, the first thing that the magicians asked Pharaoh (Fir'aun) was, "Shall we receive any prize ifwe are victorious? `Certainly!" replied Fir`oun, "You will not only be handsomely rewarded, but "you shall be from those who are close td me."
When the contest began, the magicians asked "O Musa! Either you throw, or we be first to throw." `Misa p>! «Je said, `Throw what you wish to throw.' So they threw their ropes and staffs saying, `By Fir'oun's honour! We shall certainly be the
victors!
"Then Misa threw his staff which (became a large serpent that) instantly swallowed what they conjured." When the magicians saw that Sayyidina Musa's pull serpent swallowed all the snakes that they had conjured, they realised that he was not a magician because none could be better than them. They realised that he must be Allah's Prophet because such a demonstration can be possible only with Allah's help. This conviction caused them to be "cast down in prostration (whereupon) they submitted, `We believe in the Lord of the universe, in the Lord of Musa and Hariin.""
Pharaoh (Fir'aun) was now belittled because the very people whom he employed to falsify Sayyidina Misa p>! «le and Sayyidina Haran pW! «le had
now become their followers. To save face, he therefore resorted to threatening
them. He told them, "Have you believed in him before I could permit you?" He was so besotted by his authority that he even wished to be master of their thoughts and heartfelt inclinations. Many leaders wish to force their subjects into conforming
to their beliefs, whereas this is not in their control.
He then told them, "He [Sayyidina Musa p> «-] must certainly be your leader who has taught you magic (because of which you allowed him to be victorious)! You shall shortly come to learn! I will amputate your hands and feet from opposite sides and
crucify all ofyou!"
Since they now possessed the courage of Belief (Iman), the magicians were undeterred by Pharaoh's (Fir'aun's) threats. "They said, `It matters not. We shall
surely return to our Lord." They were convinced that Allah would reward them for
their Belief (Iman) and determination, They continued to say, "We desire that our
Lord forgive our sins because we have been the first believers (among all those present at
that time)."
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Anwar-ul-Bayan v.7)
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(52) We sent revelation to Misa saying, "Lead My bondsmen away by night. You will certainly be followed." (53) Pharaoh (Fir'aun) sent recruiters to the towns. (54) "They are but a small group..." (55) ". . who have certainly infuriated us..." (56) "....when we are an alert force." (57) So We removed them from gardens and springs... (58) "... And from treasures and a splendid setting. (59) This is how it was. And We made the Bani Isra'il successors to them. (60).So at sunrise, they pursued them. (61) When the two parties set eyes on each other, Musa `s people said, "We will surely be apprehended." (62) "Never!" replied Misa, "My Lord is with me and He will certainly guide me." (63) So We sent
revelation to Misa telling him, "Strike the sea with your staff." It then split open, each portion being like a huge mountain. (64) On that occasion We drew the others closer. (65) And We rescued Miisa and all those who were with him. (66) Then We drowned the others. (67) There is certainly a great sign in this. However, most of them do not believe. (68) Verily your Lord is Mighty, the Most Merciful.
ALLAH COMMANDS SAYYIDINA MUSA art ale TO LEAD HIS PEOPLE AWAY AT NIGHT THEY ARE PURSUED, BUT PHARAOH (FIR`AUN) AND HIS PEOPLE ARE EVENTUALLY DROWNED
Allah says that He "sent revelation to Misa saying, `Lead My bondsmen away by night."" However, Allah warned him by saying, "You will certainly be followed." Allah also reassured Sayyidina Misa >! «le by telling him that even if he is followed, he should never fear anything. Allah says in verse 77 of Surah TaHa (Surah 20), "Neither should you fear anyone pursuing you, nor should you have any other fear."
Pharaoh (Fir'`aun) always feared that the Bani Isra`il would soon leave Egypt, so he hastily tried to muster a force to restrain them. Allah says, "Pharaoh _ (Fir'aun) sent recruiters to the towns." To reassure his soldiers that they have nothing to fear, he told them that the Bani Isra'il "are but a small group..."
To incite them further he told them that the Bani Isra'il are people "who have certainly infuriated us (by many acts that they have carried out. We cannot allow them to escape, because) we are an alert force." Other commentators like Sayyidina Abdullah bin Mas'td «s .i} >, have interpreted this statement to mean that they are a well-equipped and well-armed force.
However, Pharaoh (Fir'`aun) and his army were delayed and caught up with
surah Ash-Shuara _26:_52-68
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Anwar-ul-Bayan (v.7)
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the Bani Isra'il only when the latter were at the coast. The day was already bright when the two armies caught sight of each other.
Allah says, "So at sunrise, they pursued them. When the two parties set eyes on
each other, Musa's people said (when they saw the overwhelming strength of Pharaoh's (Fir`aun's) army), `We will surely be apprehended.' `Never!' replied Miisa, `My Lore is with me and He will certainly guide me.
Allah says that He "sent revelation to Misa telling him, `Strike the sea with your staff It then split open (into many paths), each portion (path) being (being bounded by walls of water that were each) like a huge mountain."
' The Bani Isra'il crossed the sea. Pharaoh (Fir'aun) and his army did not stop
to think what was the cause of this unusual spectacle. If they had stopped to
think about it, they would also have realised that Sayyidina Misa pW! ale was
Allah's true messenger. Even if they believed at that moment, they could have
been saved from destruction. However, they blindly observed the spectacle and
then charged behind the Bani Isra'll.
As the Bani Isra`il reached the other shore, the waters again converged and drowned Fir'oun and his entire army. Allah says in verses 90 and 91 of Surah Yunus (Surah 10), "Until (the time came when) Pharaoh (Fir'aun) began to drown, he said, `I believe that there is no deity except Him in Whom the Bani Isra'il believe, and I
am from those who surrender. - Allah then told him, "Do you believe now? When you
were disobedient before and among the corrupters?"
Pharaoh (Fir'aun) thought that he would soon seize the Bani Isra'`il and that
he would return to his pleasures. Little did he know that this would not be. He was never to enjoy the pleasures that he was accustomed to. Allah says about him and his army, "So We removed them from gardens and springs. And from treasures and a splendid setting."
With regard to his plight in the Hereafter, Allah says in verses 98 and 99 of Surah Hid (Surah 11), "He will lead his people on the Day of Judgement and enter them into the Fire. It is an evil place indeed in which they shall be entered. Curse has been made to pursue them in this world and in the Hereafter as well. It will be an evil prize that they will receive."
After mentioning that Pharaoh's (Fir'aun's) people were deprived of all their worldly pleasures, Allah says, "This is how it was. And We made the Bani Isrd'il successors to them." The commentators Wahidi «le 31 a», and Sayyidina Hasan Basri «le «ii aa say that Allah allowed the Bani Isra'il to return to Egypt and enjoy the pleasures once possessed by the Copts. Other commentators have mentioned that the Bani Isra'il returned to take possession of the wealth that belonged to the Copts, after which they headed for Sham (Syria) with Sayyidina Musa pW! ate,
Another group of commentators are of the opinion that the Bani Isra'il did return to rule Egypt, but only during the time of Sayyidina Sulayman pW! we. In my humble opinion, this is the best interpretation. The verses do not restrict the Occurrence to any specific time, so the Bani Isra'il could well have returned after
many years.
"There is certainly a great sign in this. However, most of them do not. believe.
Surah Ash-Shuara 26: 69-89
30
Anwar-ul-Bayan (v-7)
Verily your Lord is Mighty, the Most Merciful." Allah has the power to punish and reward. The believers (Mu'minin) fear His punishment and hope for His mercy.
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(69) Recite to them the incident of Ibrahim. (70) When he said to his people and to his father, "What do you worship?" (71) They replied, "We worship idols and we are devoted to them." (72) He asked, "Do they hear you when you call to them?" (73) "Or can they benefit or harm you?" (74) They replied, "But we found our forefathers doing the same." (75) He said, "Do you see what you worship..." (76) ". . you and your forebears..." (77) "... They are all my enemies, except the Lord of the universe." (78) "... Who has created me and Who guides me." (79) "... Who feeds me and gives me drink." (80)".... And who cures me when I am ill." (81) "... Who will grant me death and then revive me." (82) "..Whom I hope will forgive my shortcomings on the Day of Judgment (Qiyamah)." (83) "O my Lord! Confer on me wisdom and join me with the righteous." (84) "...And maintain a favourable word for me among those who are to come." (85) "...And make me from the inheritors of the bounteous Heaven." (86) "Forgive my father, for he is among those who have deviated." (87) "Do not humiliate me on the Day when people will be resurrected." (88) "...The day when neither wealth nor sons will be of any avail." (89) ".....Besides for him who comes to Allah with a sincere heart."
SAYYIDINA IBRAHIM 4! 4le PREACHES ONENESS OF ALLAH (TAUHID) TO HIS PEOPLE AND SUPPLICATE S TO ALLAH
Numerous verses of the Qur'an mention the debates that Sayyidina Ibrahim pw ale had with his people and with his father. A similar discussion as the one
Surah Ash-Shuara - 26: 69-89
31
Anwar-ul-Bayan A
above is narrated in Surah Anbiya as well. In the foregoing verse', Allah instructs the Holy Prophet -- 5 «ls 4) Le saying, "Recite to them the incident of Ibrahim."
Sayyidina Ibrahim >! «ls "said to his people and to his father, "What do you worship?" Although he was aware of the fact that they worshipped idols, he asked them the question so that they admit it and so that he could pose further questions to them in order to convince them of their foolishness.
"They replied, `We worship idols and we are devoted to them.' Sayyidina Ibrahim sui ale then asked them, "Do they hear you when you call to them (for assistance)? Or can they benefit (when you worship them) or harm you (when you do not)?"
Unable to find an answer, they replied like all polytheists do by saying, "But we found our forefathers doing the same." They were blindly following the practices of their forefathers even though the truth was before them.
Sayyidina Ibrahim pW «le told them, "Do you see what you (and your forebears) worship? They are all my enemies, except the Lord of the universe." They will lead one to the eternal punishment of Hell.
Sayyidina Ibrahim ,>W\ «le then proceeded to describe Allah to them. He mentioned that Allah is He:
"Who has created me and Who guides me."
"Who feeds me and gives me drink."
"Who cures me when I am ill."
"Who will grant me death and then revive me."
BBB"WBhoBI hope will forgive my shortcomings on the Day of
Judgment (Qiydmah)."
By saying this, Sayyidina Ibrahim -%! «le hoped to impress upon the minds of his people that Allah has all these qualities and more, whereas their idols do not possess a single one of these. By making the last statement, he taught them that Allah is Most Forgiving and will even forgive the polytheists if they sincerely repent.
The statement is also a lesson for the believers (Mu'minin) because they should contemplate that if a Prophet of Allah p' «ie considered himself to have shortcomings, they are more needy of Allah' s forgiveness and should repent more.
The verses then describe certain supplications of Sayyidina Ibrahim ¢%-- a. He said, "O my Lord! Confer on me wisdom..." `Wisdom' refers to perfect understanding and knowledge. It may also refer to the knowledge of Allah's injunctions and His attributes. Other commentators have mentioned that it refers to Prophethood. ["Ruhul Ma`ani" v. 19 p. 98]
"\...and join me with the righteous." The `Salihin" (Righteous people) are those who have been accepted by Allah. Knowledge and deeds are worthless if Allah does not accept them. It is for this reason that Sayyidina Ibrahim UW) ae asked Allah for this in addition to the du'a for knowledge.
Sayyidina Ibrahim pu.) le prayed further saying, "And maintain a favourable
Surah Ash-Shuara 26: 69-89
32
Anwar-ul-Bayan (v.7)
word for me among those who are to come." He asked Allah to make the forthcoming Prophet -> «le and their Ummahs remember him in good faith. Allah accepted this du'a of his and all the nations after him revere him and hold him in high esteem. It is no secret that the Ummah of the Holy Prophet -L-4 «1 4! Je have a especially high regard for him.
Allah even addresses the Holy Prophet -i-) ate 4) J in the Qur'an saying,
"Then We sent revelation to you that, `Follow the creed of Ibrahim. "' The Ummah of
the Holy Prophet ,t-) 4 1» remember Sayyidina Ibrahim -t) le when they
say in the final sitting posture of every Salah, "O Allah! Convey Your special
mercies on Muhammad (1
! 6 and on the family of Muhammad 4 ai to
ris like you have conveyed these on Sayyidina Ibrahim ->W' ate and the family of
Sayyidina Ibrahim >) ale."
Sayyidina Ibrahim >! «+ prayed further by saying, "And make me from the inheritors of the bounteous Heaven." This teaches us that a person should continue to ask for Heaven irrespective of hioner piety.
"Forgive my father, for he is among those who have deviated." He prayed that Allah should guide his father to accept oneness of Allah (Tauhid), thereby qualifying himself for forgiveness. The details of this prayer (du'a) have been discussed in the commentary of verse 114 of Surah Tauba (Surah 9) and verse 41 of Surah Ibrahim (Surah 14).
"Do not humiliate me on the Day when people will be resurrected; the day when neither wealth nor sons will be of any avail, besides for him who comes to Allah with a whole heart." Together with supplicating for Heaven, one should also seek refuge from being disgraced on the Day of Judgment (Qiyémah) by suffering punishment.
Sayyidina Abu Hurayra «+ 1 2, reports from the Holy Prophet «ic i i. es that Sayyidina Ibrahim >.) «le will meet his father Azar on the Day of Judgment (Qiyamah). His father's face will be dark and dreary. Sayyidina Ibrahim >) «Je will tell his father, "Did I not tell you that you should not disobey me?" His father will reply, "If you command me to follow you now, I will do so."
Sayyidina Ibrahim >! «le will then supplicate to Allah saying, "O Allah! You promised me that you will not humiliate me on the Day of Judgment (Qiyamah). What humiliation can be greater than the fact that my father is destroyed?" Allah will tell him, "I have forbidden Heaven for the disbelievers. O Ibrahim! Look down." When he will look down, he will see a filthy, hairy scorpion (which was once his father). The scorpion will then be flung into Hell. [Bukhari p. 473]
When Sayyidina Ibrahim o>! «te will see the despicable condition of his father, he will detest it greatly and forget any humiliation.
Sayyidina Ibrahim ->~! «J+ describes the Day of Judgement as "the day when neither wealth nor sons will be of any avail." This is a great lesson for those who are besotted with earning the things of this world without caring for Lawful (Halal) and unlawful (Hardm) means. In the process they discard the obligations (Fara'idh) and Compulsories practices of religion. They should remember that all
Surah Ash-Shuara 26: 90-104
33
Anwar-ul-Bayan (v.7
this will destroy them on the Day of Judgment (Qiyamah). However, if they earn their wealth lawfully and spend it in lawful and meritorious avenues, they will see the fruits of it on the Day of Judgement.
Sayyidina Ibrahim > 41 says that wealth and children will only assist the
person "who comes to Allah with a sincere heart."
,
Note: "And maintain a favourable word for me among those who are to come." This prayer (du'd) of Sayyidina Ibrahim >) «le teaches us that it is necessary for a believer (Mu'min) to desire that his name must not be smothered in this world. Although none of his deeds should be
carried out with the intention of attaining fame, he also ask Allah to
preserve his name. None can be more sincere than the Holy Prophet ply ade ail ule, yet he prayed to Allah saying, "O Allah! Make me small in my own eyes, but elevated in the eyes of the people."
This prayer (du'a) of the Holy Prophet pL» «We a1 .W is'an effective antidote to
the poison of pride, because a person will then not think too highly of himself and will not look down on others.
Every person should make an attemptto always clear his name of any suspicion. This is especially important for people who are known to be pious or holding some position in society. People are incorrect when they merely brush off any suspicion on themselves by saying that the slanderers will be punished
for their slander. They should make a concerted effort to clear their names so that the stigma does not taint their reputation. If they do not do this, they will be casting people into further sin by giving them a greater opportunity to backbite. In addition to this they will be unable to preach to people.
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(90) Heaven will be brought close to the pious... (91) .. while Hell will be revealed to the deviant ones. (92) They will be told, "Where are those whom you
worshipped..." (93) "...besides Allah? Can they assist you or protect you?" (94)
They will all be thrown headlong therein, together with those gone astray... (95) and the entire army of Satan (Iblis). (96) While disputing there, they will say... (97) ..."By Allah! We were certainly in manifest error..." (98) "...when we equated you to the Lord of the universe. (99) "Only the criminals led us astray." (100)
|
Surah Ash-Shuara
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"Now there is no intercessor for us..." (101) "... and no bosom friend either." (102) "If only we were given the chance to return. Then we would have been from the believers." (103) "There is certainly a great sign in this. However, most of them do not believe." (104) Verily your Lord is Mighty, the Most Merciful.
THE REMORSE AND DISPUTES OF THE PEOPLE IN HELL, WHEN THEY WISH TO BE RETURNED TO THE WORLD
The above verses depict the scene on the Day of Judgement. Allah begins by saying that, on the Day of Judgment (Qiyamah), "Heaven will be brought close to the pious, while Hell will be revealed to the deviant ones." The pious people will be exuberant, while the others will be filled with fear. The disbelievers will then be asked, "Where are those whom you worshipped besides Allah? Can they assist you or protect you (from the pending punishment)?"
Thereafter, "They will all be thrown headlong therein, together with those gone astray and the entire army of Satan (Iblis)."
"While disputing there (in Hell), they will say, `By Allah! We were certainly in manifest error when we equated you to the Lord of the universe." Swearing by Allah, they will admit to their folly. They will also admit to their blind following and say, "Only the criminals led us astray."
Realising that they cannot escape the imminent doom ahead, they will say,
"Now there is no intercessor for us, and no bosom friend either. If only we were given the chance to return (to the world). Then we would have been from the believers (and discarded our heretic beliefs)."
Allah then repeats His announcement when He says, "There is certainly a great sign in this. However, most of them do not believe. Verily your Lord is Mighty, the Most Merciful."
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(105) The people of Nuh denied the apostles. (106) When their brother Nah said
to them, "Do you not fear?" (107) "I am certainly a trustworthy messenger to
you. (108) "So fear Allah and obey me." (109) "I do not ask you for any remuneration for this. My remuneration is the responsibility of Allah, the Lord' of the universe." (110) "So fear Allah and obey me." (111) They replied, "Should we believe in you when the lowest of people follow you?" (112) He said, "Why should I be concerned about their deeds?" (113) "Their reckoning is the duty of my Lord. If only you would perceive!" (114) "I shall never discard the believers. (115) "I am merely a clear wamer." (116) They said, "O Nuh! If you do not desist, you will certainly be of those who are stoned." (117) Nish pX.J! ae said, "O my Lord! My people have falsified me." (118) "So decide between me and them, and rescue myself and those believers who are with me. (119) So We rescued him and those with him in a brimming ark. (120) Thereafter We drowned the rest.
(121) There is certainly a great sign in this. However, most of them do not
believe. (122) Verily your Lord is Mighty, the Most Merciful.
SAYYIDINA NUH i aie PREACHES ONENESS OF ALLAH
(TAUHID) TO HIS PEOPLE, BUT THEY REJECT HIM AND ARE FINALLY DROWNED IN THE FLOODS
After citing the incident of Sayyidina Ibrahim WW!) 4, Allah continues to narrate the stories of many other Prophets p> «le. The first of these is Sayyidina Nih p>) le, followed by those of Sayyidina Hid p>! «le, Sayyidina Salih pu! ale, Sayyidina Lut pW! le and Sayyidina Shu'ayb p>) ae.
Sayyidina Nath »>) ae advised his people to abstain from polytheism (shirk), telling them that he is "certainly a trustworthy messenger" to them because he is only conveying to them what he has been instructed by Allah. Therefore, he told them, "So fear Allah and obey me. I do not ask you for any remuneration for this (ie. for my efforts in propagation). My remuneration is the responsibility of Allah, the Lord of the universe. So fear Allah and obey me." He exhorted them to reflect upon his position and consider why he is making such a great effort without any worldly motives.
Sayyidina Nth p>! «le exerted him self in preaching to them for 950 years, but only a few accepted his message. One of the excuses that the people used for not accepting his message was that they said, "Should we believe in you when the lowest ofpeople follow you?"
They detested associating with the lower classes, just as the polytheists of Makkah felt. They therefore indicated that they would believe in him only if he disassociated with those of the lower classes of society. The polytheists of Makkah also wanted the Holy Prophet ply «le s- to disassociate himself from certain Sahabah ,4 ii i like Sayyidina Bilal «« i\ 2), Sayyidina Suhayb 4 2) «e, Sayyidina Ammar «+ ai», and others.
Sayyidina Nth >.) «te replied by saying, "Why should I be concerned about
their deeds?" In this statement he made it clear to them that he was not concerned
Surah Ash-Shuara 26: 105-122
36
Anwar-ul-Bayan (v.7)
about the occupations of people, even though others may consider it to be low and mean. The criteria are belief (Iman) and good deeds. Allah takes these two things into account when judging people and not their worldly occupations.
He told them, "Their reckoning is the duty of my Lord. If only you would perceive!" Allah will decide their status on the Day of Judgment (Qiyamah) in accordance to their Belief (Iman) and good deeds. By saying this, he also alluded to the fact that they must be conscious about their own fate on the day of." Judgement.
He then made it clear to them that he will never pander to their wishes by telling them, "I shall never discard the believers. I am merely a clear warner." He told them that his duty was to inform them of Allah's commands, which he had accomplished.
Some commentators have mentioned that the nation of Sayyidina Nuh «le p>) meant to tell him that the lower class people were not sincere believers, but followed him for ulterior motives. It was in reply to this allegation that he told them, "Why should I be concerned about their deeds (i.e. their inner motives. I shall believe in what I can see of them)?" He told them further that only Allah can judge the inner condition of people because "Their reckoning is the duty of my Lord. Ifonly you would perceive (the laws of Religion, then you would have understood this)!"
Unable to argue any further, "They said, `O Nuh! Ifyou do not desist, you will certainly be of those who are stoned."' Surah Hud [Surah 11, verses 25-35] and Surah Nuh [Surah 71, verses 1-23] make mention of other arguments that the people had with Sayyidina Nah pW) ate,
After an extremely trying and difficult period of 950 years, Sayyidina Nuh's Pui ate patience could not take any more. It was only then that he finally supplicated to Allah saying, "O my Lord! My people have falsified me. So decide between myself and them (by punishing them), and rescue myself and those believers who are with me."
Allah then instructed him to build an ark and, when it was completed,
water began to flood the earth from beneath and above it. Allah commanded the people on the ark saying, "Embark upon it! With the name of Allah shall it travel and anchor. Surely my Lord is the Most Forgiving, the Most Merciful." Allah says, "So We rescued him and those with him in a brimming ark. Thereafter We drowned the rest." The entire episode is recounted in Surah A'`raf [Surah 7, verses 59-64] and Surah Had [Surah 11, verse 25-49].
Note: Allah mentions in the beginning, "The people of Nuh denied the apostles." Although only one Prophet was sent to them [viz. Sayyidina Nuh «le pwi}], Allah uses the plural form by saying "apostles" instead of . "apostle." This is so because denying one Prophet is tantamount to denying all of them, since all of them preached the same message of oneness of Allah (Tauhid). Therefore, denying the oneness of Allah (Tauhid) preached by one Prophet is the same as denying the message
propagated by all of them.
In addition, every Prophets -) -¢4+ instructed his Ummah to believe in the
Surah Ash-Shuara_26: 123-148
37
Anwar-ulBayan ce 2
Prophets ;>~! «4 after him. Therefore, by denying the message of any Prophet, people also deny this instruction, and will deny all the other Prophets ->) -¢¢ as
well.
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(123) The Ad denied the apostles. (124) When their brother Had pred! ale told
them, "Do you not fear?" (125) "I am certainly a trustworthy messenger to you." (126) "So fear Allah and obey me." (127) "I do not ask you any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe." . (128) "Do you build a monument on every elevated place for sport?" (129) "And do you construct large palaces so that, perchance, you may live forever?" (130) "And, when you seize control, you seize like tyrants." (131) So fear Allah and obey me. (132) "Fear the Being Who has strengthened you with the things that you know..." (133) ".....He has strengthened you with animals, sons..." (134) ".... orchards and springs." (135) "Undoubtedly I fear for you the punishment of a gteat day." (136) They replied, "It is immaterial to us whether you advise us or whether you are not from the advisors." (137) "This is rherely the behaviour of . the old men." (138) "We shall never be punished." (139) They falsified him so We destroyed them. There is certainly a great sign in this. However, most of them do not believe. (140) Verily your Lord is Mighty, the Most Merciful.
SAYYIDINA HUD J! ale IS SENT TO HIS NATION, BUT THEY DENY HIM
Sayyidina Hiid 1! Je was sent as the Prophet to his nation, called the Ad. However, they behaved just like the people of Sayyidina Nah ot.) us. He told them, "Do you not fear? I am certainly a trustworthy messenger to you. So fear Allah and obey me. I do not ask you any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe."
The Ad: were an extremely powerful nation, as described in Surah A'raf, where Sayyidina Hid Wi ale told them that Allah had increased them
Surah Ash-Shuara 26: 141-159
38
Anwar-ul-Bayan (v.7
"Considerably in stature" compared to other nations. Allah says about them in Surah Fajr "Any One like them was not created in the cities."
Sayyidina Hid Wi we asked them, "Do you build a monument on every
elevated place for sport?" Allama Qurtubi «lc 4) i, writes that they used to sit on these huge monuments and poke fun at passing travellers. They also constructed such large and fortified palaces that a person would think that they are to live there eternally. It is in reference to this that Sayyidina Hud pW! ae told them, "And do you construct large palaces so that, perchance, you may live forever?"
Certain commentators have interpreted the verse to mean that they built these huge palaces with the hope that they would live eternally. Others interpret it to mean that they built these palaces so that they do not have to worry about death reaching them there.
Sayyidina Hid pW) «Je also told them, "And, when you seize control, you seize like tyrants." Because of their enormous stature and build, they grew very arrogant and used to exclaim, "Who can be more powerful than us?" Therefore, they plundered many cities and mercilessly slaughtered the people there.
"So fear Allah and obey me. Fear the Being Who has strengthened you with the things that you know. He has strengthened you with animals, Sons, orchards and springs." It is therefore necessary that they be grateful to Allah and worship Him.
Sayyidina Hid p>) «le compassionately warned them saying, "Undoubtedly I fear for you the punishment of a great day." Like the day, the punishment will also be severe.
Not heeding what he said, "They replied, `It is immaterial to us whether you
advise us or whether you are not from the advisors (we will do as we please. As for
the things you warn us about,) this is merely the behaviour of the old men." They
meant to tell him that Judgment day (Qiyamah) would never come despite the
warnings of the previous generations. They also added, "We shall never be
punished."
;
"They falsified him so We destroyed them." They were then destroyed by a severe windstorm which blew relentlessly for seven nights and eight days. The details of their punishment are mentioned in Surah HaMim Sajdah, Surah Ahaaf
, Surah Dhariyat, Surah Qamar and Surah Al Haga.
Allah then repeats a previous statement, "There is certainly a great sign in this.
However, most of them do not believe. Verily your Lord is Mighty, the Most Merciful."
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(141) The Thamud denied the apostles. (142) When their brother Salih told them, "Do you not fear?" (143) "I am certainly a trustworthy messenger to you." (144) "So fear Allah and obey me." (145) "I do not ask you for any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe." (146) "Will you be left in peace with what is here?" (147) ".... In orchards,
springs..." (148) ".....plantations and date palms which have entwined thickets?"
(149) "...... And you boastfully carve homes from the mountains." (150) "So fear
Allah and obey me." (151) "Do not obey the command of the transgressors. (152) ",..who are those who cause anarchy on earth and do not make amends." (153)
They said, "You are but one of the bewitched ones." (154) "You are merely a human like ourselves..So produce a sign for us if you are from the truthful."
(155) Salih padi ale said, "This is the camel. It will have a day to drink and your animals will have anappointed day to drink." (156) "Do not touch it with evil intentions, for then the punishment of a grave day will afflict you." (157) However, they killed the camel, but then grew to regret it. (158) The punishment then seized them. There is certainly a great sign in this. However, most of them
do not believe. (159) Verily your Lord is Mighty, the Most Merciful.
THE THAMUD REJECT SAYYIDINAH SALIH pi 4 AND ARE PUNISHED |
The Thamud came after the Ad and were also a deviant nation. Allah sent Sayyidinah Salih >) «le from among them as a Prophet. He told them, `I am certainly a trustworthy messenger to you. So fear Allah and obey me. I do not ask you for any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe."
He also reminded them of the favours that Allah bestowed on them. He
reminded them about their "orchards, springs, plantations and date palms which have
entwined thickets?"
,
He also told them, "And you boastfully carve homes from the mountains." Allah granted them the ability to carve the mountains into homes. He reminded them that these pleasures will be short-lived because everyone will meet their death.
He added, "So fear Allah and obey me. Do not obey the command of the transgressors, who are those who cause anarchy on earth and do not make amends." He
a R Surah Ash-Shuara 26: 160-17E 5 40
Anwar-ul-Baye an y(v. 7
warned them against following these people, who were sure to lead them to destruction.
All they said was, "You are but one of the bewitched ones. You are merely4 human like ourselves." Allah quotes them in Surah Qamar: "If we were to follow q lonesome human from among ourselves we would surely be astray and insane. Has q revelation come only to him from among all of us? Nay, he is but an arrogant liar."
[Surah 54, verses 24, 25]
Finally they told Sayyidina Salih >! «le, "So produce a sign for us ifYOu are from the truthful." According to certain commentators, they asked him to produce a pregnant camel from a mountain. He warned them that they will be punished if they do not believe in a miracle that they request for.
When the miracle was displayed, "Salih DW) «le said, `This is the camel. It will
have a day to drink and your animals will have an appointed day to drink." Turns were stipulated because the miraculous camel would drink all the water of a well by herself.
However, the people disliked that the camel should receive preferential treatment. It was then that they mutually decided to kill her. When Sayyidina
Salih pW!) «le learnt about their evil intentions, he told them, "Do not touch it with
evil intentions, for then the punishment ofa grave day will afflict you.
Not heeding his warnings, "they killed the camel, but then grew to regret tt (when they were afflicted by Allah's punishment)." Eventually, "The punishment then seized them." The details of the punishment have been given in the
commentaries of Surah A'raf [Surah 7, verses 73-79] and Surah Hud [Surah 11, verses6
1-68].
Allah says, "There is certainly a great sign in this. However, most of them do noi believe. Verily your Lord is Mighty, the Most Merciful."
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Surah Ash-Shuara 26: 160-175
41
;
Anwar-ul-Bayan i. 2
(160) The nation of Lit denied the messengers. (161) When their brother Lit told
them, "Do you not fear?" (162) "I am certainly a trustworthy messenger to you.
(163) "So fear Allah and obey me." (164) "I do not ask you for any remuneration
for this. my remuneration is the responsibility of Allah, the Lord of the
universe." (165) "Do you go unto men from the universe... (166) "... leaving aside
your spouses whom your Lord has created for you? You are certainly a
transgressing nation." (167) They replied, "O Lit! If you do not desist, you will
surely be from the banished ones. (168) Lit pi 4 said, "I am certainly among
those who deplore your action." (169) "O my Lord! Save myself and my family
from what these people do." (170) So We saved him and all the members of his
family... (171) ... except an old lady, who was among those who were left behind.
(172) Then We destroyed the others. (173) We sent a torrential shower upon
them. Evil indeed was the rain of those who were forewarned. (174) There is
certainly a great sign in this. However, most of them do not believe. (175) Verily
your Lord is Mighty, the Most Merciful.
:
`SAYYIDINA LUT i 416 PREACHES TO HIS PEOPLE, BUT THEY
THREATEN HIM THEY ARE EVENTUALLY DESTROYED BY A SHOWER OF STONES
Allah sent Sayyidina Lut p>) Je to preach to certain nations who lived on
the banks of the Jordan river. These people practised homosexuality, as explained in the commentaries of Surah A'raf and Surah Htd as well. They were | the first people on earth to engage in this filthy sin.
They were also highway robbers. Allah quotes Sayyidina Lat >) «le as
saying in Surah Ankabut, "Do you approach men, waylay the highways and perpetrate evil in your gatherings?" When Sayyidina Lit - «Je preached to them, they
threatened him saying, "O Lut! If you do not desist, you will surely be from the banished ones." They mocked him by saying that he considers himself to be too clean to live with them.
"Lut pI ale said, `Iam certainly among those who deplore your action." Despite all his efforts for many years, the people did not listen to him but continued to do as they had always done. Eventually, they even said to him, "Bring Allah's punishment to us ifyou are from amongst the truthful."
-Surah A'raf Surah Shu'ara and Surah Nam state that Allah showered them with stones. Surah Hijr and Surah Hid state that their towns were raised to the
sky and then thrown down, and Surah Hijr adds that a scream destroyed them.
"As has been discussed in the commentary of Surah A'raf [Surah 7, verses 80-84],
allthree punishments afflicted them.
Allah says, "So We saved him and all the members of his family except an old lady ' (Sayyidina Lit's XS «Je wife), who was among those who were left behind. Then We
destroyed the others. We sent a torrential shower upon them. Evil indeed was the rain of those who were forewarned." The details of this have been given in the commentary
of Surah A'raf [Surah 7, verses 80-84], Surah Hud [Surah 11, verses 77-83], Surah Hijr 0°
[Surah 15, verses SE: More will still be mentioned in Surah Ankabut [Surah 29, verses 3 1-35].
Surah Ash-Shuara 26: 176-191
42
a
Anwar-ul-Bayan (v. 7
Allah concludes the incident by saying, "There is certainly a great sign in this. However, most of them do not believe. Verily your Lord is Mighty, the Most Merciful."
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(176) The people of Aykah denied the messengers. (177) When Shu'ayb pi ale told them, "Do you not fear?" (178) "I am certainly a trustworthy messenger to you. (179) "So fear Allah and obey me." (180) "I do not ask you for any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe." (181) "Measure in full and do not be of those who diminish." (182) "And weigh with a just balance. (183) "Do not deplete people's property and do not spread anarchy on earth." (184) "Fear the Being Who created you and all the previous creations." (185) They said, "You are but from the bewitched
ones. (186) "You are but a human like ourselves. In fact, we consider you to be
from the liars." (187) "So cause a piece of the sky to fall on us if you are from the truthful ones." (188) Shu`ayb ¢%-J! 4s said, "My Lord knows best what you do." (189) So they falsified him and the punishment of a day of the canopy seized them. It was certainly a punishment of a grave day. (190) There is certainly a great sign in this. However, most of them do not believe. (191) Verily your Lord is Mighty, the Most Merciful.
SAYYIDINA SHU'AYB e%-Ji 4s TELLS HIS PEOPLE NOT TO CHEAT
IN WEIGHT AND MEASURE HOWEVER, THEY DISOBEY HIM AND ARE MADE TO SUFFER PUNISHMENT
Sayyidina Shu'ayb p>) «le was sent to the people of Aykah and the people of Madyan. One of the crimes that they perpetrated was that they cheated people in weighing and measuring goods. Sayyidina Shu'ayb pW! «le told them, "Do you not fear? I am certainly a trustworthy messenger to you. So fear Allah and obey me. I do
surah Ash-Shuara 26: 192-212
43
Anwar-ul-Bayan {. 2
not ask youjor any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe. Measure in full and do not be of those who diminish. And weigh with a just balance. Do not deplete people `s property and do not spread anarchy on earth."
The people told him, "O Shu`ayb! Does your Allah command you that we should forsake what our forefathers worshipped and that we should do as we please with our wealth?" In saying this, they meant to. tell him that they will do as they please with their wealth and that they will weigh and measure as they desire. People tend to say such things when they forget that they are Allah's servants and that all their wealth also belongs to Allah.
Sayyidina Shu' `ayb ¢Audi ake advised them saying, "Fear the Being Who created
you and all the previous creations." However, they did not heed his advices and
said, "You are but from the bewitched ones. You are but a human like ourselves. In fact, we consider you to be from the liars. So cause a piece of the sky to fall on us ifa are from the truthful ones."
-- "Shu`ayb pul) ade said, `My Lord knows best what you do (He will therefore punish you when He deems it fit. I cannot punish you). " Their evil deeds were sufficient to invite Allah's punishment.
Eventually, when they became extremely rebellious, "the punishment of a day of the canopy seized them. It was certainly a punishment of a grave day." Explaining this verse, Allama Qurtubi «Je 5) a+, writes that Allah made the weather extremely hot. They. all left their homes and sought shelter beneath the `trees. Allah then sent a dense cloud towards them., which they took as a "canopy" to escape the heat. When they all gathered beneath the cloud, a descending fire scorched thon all. The author of "Ruhul Ma'ani" writes that this fire from the sky was exactly what they had asked for.
Note: The word Aykah refers to a densely foliaged forest. They are referred to as "people of Aykah" because they livedin an area where the forest was extremely thick.
This incident reads, "When Shu'ayb told them, `Do you not sear?" It does not say, "When their brother Shu'ayb told them..." as mentioned at the beginning of the incidents of the other Prophets pdt egde. Allama Qurtubi «le ai a», writes that this is so because Sayyidina Shu'ayb was not one of the indigenous people of Aykah. He belonged to the people of Madyan: like Surah Hid mentions, "To Madyan. We sent their brother Shu`ayb."
Concluding this narrative Allah repeats, "There is certainly a great sign in this. However, most of them do not believe. Verily your Lord is Mighty, the Most Merciful."
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(192) Without doubt, this is a revelation from the Lord of the universe. (193) The trustworthy angel descended with it... (194) "... upon your heart so that you
become of the wamers. (195) In the clear Arabic language. (196) Indeed, it received mention in the scriptures of the earlier nations. (197) Is it not sufficient proof to them that the scholars of the Bani Isra'1l have knowledge of it? (198) If We were to reveal it to any non-Arab... (199) "... who was to recite it to them, they would never have believed in it. (200) In this manner have We inscribed disbelief in the hearts of the criminals. (201) They shall néver believe it until they witness a painful punishment. (202) It will then come to them unexpectedly, when they do not perceive it. (203) They will then say, "Can we be granted respite?" (204) Do they seek to hasten Our punishment? (205) Tell me. If We were to allow them enjoyment for a few years... (206) "...after which that should come to them which they were promised... (207) ",.the enjoyment granted to them would be of no avail to them. (208) We have destroyed `only towns that had warners... (209) "... to advise. We were never oppressors. (210) The Devils (Shay4tin) do not reveal the Qur`an. (211) They are not befitting for this, nor have they the capability. (212) They have definitely been forbidden
from listening.
THE QUR'AN HAS BEEN REVEALED IN THE ARABIC LANGUAGE VIA THE TRUSTWORTHY ANGEL
Referring to the Qur'an, Allah declares, "Without doubt, this is a revelation from the Lord of the universe. The trustworthy angel descended with it... "FJibr'Dl dU ae brought the Qur'an to the Holy Prophet -L-y ale 31 te from Allah without altering anything even in the slightest degree.
Allah says that Jibr'il OW) «+ brought the Qur'an "upon your [Muhammad's ply ale dil Le] heart so that you become of the warners." The Holy Prophet ply le 1 6 was to warn people and advise them by means of the Qur'an. Allah says in Surah
An'am, "This Qur'an has been revealed to me so that I warn you with it, as well as those whom it reaches." [Surah 6, verse 19]
Allah says in Surah Shura, "in this manner did We reveal the Arabic Qur'an to you so that you may warn the Mother of all cities, and those around her; so that you may
SsuUrah Ash-Shuara 26T : 192c -212 e
45
_ Anwar-ul-Bayan (v. 7
warn them about the Day of Gathering, about which there shall be no doubt. A group shall be in Heaven, while another shall be in the Blaze." [Surah 42, verse 7]
Allah says further that the Qur'an is revealed "In the clear Arabic language." None can refute the eloquence of the Qur'an. Until today the challenge to. produce a single Surah equivalent to those of the Qur'an has not been met. A reliable friend of mine has informed me that two computers have been commissioned with the task of meeting the challenge of the Qur'an. Whenever these computers are fed with any Qur'anic verse, it concedes that it cannot match it.
" ..indeed, it (the Qur'an) received mention in the scriptures of the earlier nations." The previous scriptures made mention of the advent of the Holy Prophet ply «le si) le and the Qur'an. Even though people have adulterated these scriptures, such facts can still be detected.
Certain commentators have interpreted this verse to meaii that the subject
matter contained in the Qur'an is also found in the previous scriptures, like Allah
says in the final verse of Surah A'la, "This is certainly in the previous scriptures; in the scriptures of Ibrahim and Musa." [Surah 87, verses 18, 19}
Sayyidina Ma'gal bin Yasar «+ i ..2, reports that the Holy Prophet «lc ai le r+) said, "Surah Baqarah has been given to me from the previous scriptures, while Surah TaHa, the Tawasin (those Surahs beginning with `Tawasin') and the Hawamim (those Surahs beginning with `HaMim') from the tablets of Missa «+ pu, Surah Fatiha and the concluding verses of Surah Baqarah (verses 285 and 286)
have been given to me from beneath Allah's throne. The Mufassalat (from Surah Hujurat until the end of the Qur'an) have been given to me as extra (i.e. no other Prophets -> -41e has received anything like it)." [Jami'us Saghir]
"Is it not sufficient proof to them that the scholars of the Bani Isra'il have knowledge of it?" The learned scholars of the Bani Isra'il who lived during the
time of the Holy Prophet pL «le &\ ue knew very well that the Qur'an was the
truth from Allah. Some of them became Muslims, but others did not, even though they admitted to people in private that the Qur'an was a revelation from . Allah.
The Polytheists accepted the Jews to be learned people and even requested the Jews to teach them how to challenge the apostleship of the Holy Prophet 1+ ply ale 1, However, they refused to believe after the Holy Prophet pl-y ale ai) eo replied to their challenges.
Allah says, "If We were to reveal it (the Qur'an) to any non-Arab, who was to recite it to them, they would never have believed in it (even though the miracle would have then been greater)."
"...in this manner have We inscribed disbelief in the hearts of the' criminals. They shall never believe it until they witness a painful punishment. It will then come to them unexpectedly, when they do not perceive" it. They will then say, `Can we be granted respite?"' At this moment their belief will not be acceptable. The punishment referred to in this verse could refer to some worldly punishment for not believing or it could refer to their deaths. It will also not be incorrect to say that it refers to
the punishment in the grave or in the Hereafter.
Surah Ash-Shuara 26: 213-220
46
Anwar-ul-Bayan (v. 7
Allah then says, "Do they seek to hasten Our punishment?" These people are foolish to think that Allah's punishment will not afflict them merely because it has not yet afflicted them. Nothing that they posses in this world will be of any avail to them when they suffer the punishment. With reference to this Allah says, "Tell me. If We were to allow them enjoyment for a few years. after which that should come to them which they were promised, then the enjoyment granted to them would be of no avail to them."
"We have destroyed only towns that had warners to advise." Even before the
revelation of the Qur'an, Allah only destroyed those nations who were
disobedient after a warner was sent to them. They advised people and counselled them. When the people refused to accept, they were granted further respite. Eventually they were totally annihilated.
The verse warns the people whom the Qur'an addresses. It tells them that they should also accept the truth because they could suffer the same fate as those before them. Allah then says, "We were never oppressors. - Allah can never oppress any person. All His actions are based on some inner wisdom, which man may sometimes not understand.
Allah then discusses the pristine purity of the Qur'an, when He says, "The Devils (Shayatin) do not reveal the Qur'an. They are not befitting for this, nor have they the capability. They have definitely been forbidden from listening." The Devils (Shayatin) have been banned from listening to Qur'anic revelation in the heavens.
The author of "Ruhul Ma'ani" writes that this verse refutes a statement made by the Quraysh that a Jinn had become subservient to the Holy Prophet ~ ply ale di and was teaching him the Qur'an. Allah says that the Devils (Shayatin) cannot reveal something like the Qur'an because the Qur'an guides people, whereas the Devils (Skayatin) are devoted to leading people astray.
Since Allah has deprived them of the ability to even listen to the revelation
of the Qur'an, it is obvious that they cannot be a means to reveal it.
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(213) Do not calif to another god besides Allah, for then you will be of the punished ones. (214) Warn your closest relatives. (215) And be humble to those
believers who follow you. (216) If they disobey you, then say, "Verily I am exonerated from what you do." (217) Rely on the Mighty, the Most Merciful... (218) ... Who sees you when you rise... (219) .... and sees your movements with those who prostrate. (220) Without doubt, He is the All Hearing, the All Knowing.
Surah Ash-Shuara 26: 213-220
; Auwarues an
THE HOLY PROPHET p+; a ai ev, I COMMANDED TO BE HUMBLE TOWARDS THE MU'MININ AND TO RELY SOLELY ON ALLAH
Allah says in the above verses, , "Do not call to another god besides Allah, for then you will be of the punished ones." Although the verse is addressed to the Holy Prophet Ly ale i! Le, it is intended for every member of his Ummah because he is innocent of polytheism (shirk) and disbelief.
Thereafter, Allah again commands the Holy Prophet preg dele alt se when He says, "Warn your closest relatives." Sayyidina Abdullah bin Abbas «+ il 2) SAYS that when this verse was revealed, the Holy Prophet pL «lei 1» mounted the hill of Safa and called various tribes of the Quraysh. When they all gathered, he asked them, "Will you people believe me if I told you that an army ofhorsemen were advancing to attack you from behind this mountain?"
They replied, "We shall certainly believe you. We have never known you to be untruthful." The Holy Prophet Ly ae a 1. said, "Then I am warning you of a severe punishment (if you do not believe in what I preach to you)." Thereupon Abu Lahab said, "May you be destroyed forever. Have you gathered us for this?" It was then that Surah Lahab (Surah 111) was revealed, where Allah says, `May the hands ofAbu Lahab be shattered and he be destroyed..
Sayyidina Abu Hurayra as 3 ,», reports that the Holy Prophet ply ale ait Le told them on that occasion, "O Quraysh! Save yourselves (i.e. from Hell by accepting Islam). I cannot save you from the pending punishment." He said this taking the names of his uncle Sayyidina Abbas «+ iv 2, and his aunt Sayyidah
Safiyya Gs iN 02). Then, addressing his daughter Sayyidah Fatima tgs 4 .»,, The
Holy Prophet ,L-y «le iit le said, "O the daughter of Muhammad, Fatima! Ask whatever you please from my wealth. I cannot rescue you from Allah's
punishment." ["Mishkat" p. 460]
With these words, the Holy Prophet 1; ale dy we wished to impress upon their minds that family ties cannot save one from Allah' s punishment in the Hereafter. The criteria for success there shall be Belief (Iman) and good deeds.
Although the Holy Prophet -L-, «ls 3! le was a messenger to the entire creation, he was `specifically commanded to preach to his family. This teaches preachers that they should never neglect their families in their efforts. The fact that the Holy Prophet -L-y ale it Le specifically addressed Sayyidah Fatima iN poy ie, who was a believer and a child then, shows that one should pay attention to the proper religious upbringing of one's children.
Allah says in Surah Tahrim, "O you who believe, save yourselves and your families from that Fire, the fuel of which is men and stones." It is tragic to see many people nowadays who excel in preaching to others, yet neglect to bring the message home to their families.
The Holy Prophet pL. we a! .L- is further commanded, "And be humble to those believers who follow you." The Mu'minin are more worthy of receiving a cordial reception.
The fourth directive is then issued to>the Holy Prophet pley ale dit be when
Surah Ash-Shuara 26: 221-227
48
Anwar-ul-Bayan (v. 2
Allah says, "If they disobey you, then say, `Verily I am exonerated from what you do."
A person should not associate with the sinful behaviour of others, but should rather disassociate from them.
Allah then tells the Holy Prophet pl-y ic 1 Le, "Rely on the Mighty, the Most Merciful, Who sees you when you rise and sees your movements with those who prostrate. Without doubt, He is the All Hearing, the All Knowing." Allah reassures the Holy Prophet --) ae i: i that he should never fear the disbelievers because
Allah is Ever present and will always be there to assist. Therefore, only He must
be relied on at all times.
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(221) Shall I inform you of the one upon whom the Devils (Shayatin) descend? (222) They descend upon every lying sinner. (223) They steal a hearing and most of them are liars. (224) Only deviant people follow the poets. (225) Do you not see that they wander astray in every valley? (226) And that they say things which they never do? (227) Except those who believe, do good deeds, remember Allah abundantly and avenge themselves after being oppressed. Shortly the oppressors will come to know to which place they will return.
THE DEVILS (SHAYATIN) DESCEND UPON EVERY LIAR AND ONLY THE DEVIANT PEOPLE FOLLOW POETS
In reply to the allegation that a Jinn teaches the Holy Prophet pls ale a) Lo, Allah says, "Shall I inform you of the one upon whom the Devils (Shayatin) descend? They descend upon every lying sinner. They steal a hearing and most of them are liars." Those who are informed by the Devils (Shayatin) listen attentively to what they are being told. They then transmit the same information, adding many more lies to it.
Before the advent of the Holy Prophet ply a ai (te, the Devils (Shayatin) used to ascend to the heavens and listen to the conversations of the angels. They would then transmit the news of forthcoming events to the fortune-tellers, but would add many lies to it. These fortune-tellers would believe them because the news rectified from the angels would always materialise.
Allah then denounces poetry and poets when he says, "Only deviant people follow the poets." This verse also replies to the other allegation made by the polytheists, when they said that the Holy Prophet ,l- «le i) Le was a poet. Whereas poets say things that are fictional, the Holy Prophet pl; ie 3! to spoke
`surah Ash-Shuara_26: 221-227
49
Anwar-ul-Bayan (v.7
about reality to the people.
|
"Do you not see that they (poets) wander astray in every valley?"
They are ever searching for fiction to translate into poetry so that their
followers can be happy.
"And that they say things which they never do?" Sayyidina Abdullah bin Abbas
ws i 2, narrates that this verse was revealed with regard to polytheists poets who used to compose poetry to ridicule the Holy Prophet pl-y ale ai! ie, trying to prove that they can also say what he said.
The lies, fantasies and exaggeration employed by poets is universally
known. However, Allah then states an exception when He says, "Except those who
believe, do good deeds, remember Allah abundantly and avenge themselves after being oppressed." These poets are not like those described above. Because of their Belief (Iman), their involvement in good deeds and their excessive remembrance of Allah, the believers (Mu'minin) poets do not succumb to lying and their poetry serves to invite to Allah and good deeds. Their poetry praises Allah and His Holy Prophet ples ale ai be.
Whenever the disbélievers behave oppressively and criticise Islam, these poets are quick to retaliate and avenge Islam by composing poetry to combat these disbelievers. They will be rewarded for this poetry because it is composed to please Allah and to defend Islam.
Sayyidina Hassan bin Thabit «+ 4) ,», was a poet during the time of the
Holy Prophet pl; ate a te. The Holy Prophet Ly «4 te once told him, "As long as you defend Allah and His Prophet pn) oe 1 de, Jibr'il pi! ae remains constantly in your attendance." His poetry against the disbelievers was more -- severe than the piercing of arrows was to the enemy. [Muslim]
Bukhari reports that the Holy Prophet ¢L-y «lc ii 4. had a pulpit erected for Sayyidina Hassan «+ 4! .,.2,, from where he used to recite his poetry.
All deeds are judged according to the underlying intention. It is for this reason that, when asked about poetry, The Holy Prophet pl+y «le ai Le replied, "It is a manner of speech. The good that is in it is good, while the evil that is in it is evil." When the poem contains backbiting, slander and causes people to miss Salah when engaged in it, it will be abominable and not permissible.
Allah concludes the Surah by saying, "Shortly the oppressors will come to know to which place they will return." This verse warns those people who assail the character of the Holy Prophet -L-s «Je i) .L2 and who falsify the Qur'an. They will tealise the error of their ways when they are cast into the depths of Hell.
NA OXAKOK ENORAKER ARON DAOKOXO NON OXON ONORARORONS
Surah Al-Naml 27: 1-6
50
Anwar-ul-Bayan 7)
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In the name of Allah, the Beneficent, the Most Merciful.
(1) Ta Sin. These are the verses of the Qur'an and a clear Book. (2) (It is) a guidance and a conveyor of glad tidings for the believers... (3).... Those who establish Salah, pay Zakah and are convinced with the hereafter. (4) As for those who do not believe in the Hereafter, We have beautified their deeds for them, so they wander blindly. (5) For such people there shall be a terrible punishment and they will be the worst losers in the Hereafter. (6) Undoubtedly, you are given the Qur'an from the Wise, the All Knowing.
THE QUR'AN IS A CLEAR BOOK, REVEALED AS A GUIDANCE FOR THE BELIEVERS
.The above verses begin Surah Naml. The word "Naml" means "an ant." The Surah has been thus named because of an incident of an ant mentioned in verse 18.
Allah says, "These are the verses of the Qur'an and a clear Book." This verse is similar to the opening verse of Surah Yusuf (Surah 12), where Allah says, "These are the verses of the clear Book."
Allah continues to say that the Qur'an is "a guidance and a conveyor of glad tidings for the believers." Allah then describes the believers by saying that they are
. those who establish Salah, pay Zakah (which are both focal pillars of Islam. Together with this they are also particular about the other aspects of Religion) and are convinced about the Hereafter."
surah Al-Naml 27: 7-14
51
Anwar-ul-Bayan (v.7
Although the Qur'an is a guidance for all, it is especially beneficial for the
pelievers (Mu'minin) because they heed its advice and counsel. "As for those who do not believe in the Hereafter, We have beautified their deeds for
them, so they. wander blindly." These people have strayed far from the straight path pecause they do not perceive the wickedness of their sins, but laud it.
"For such people there shall be a terrible punishment and they will be the worst josers in the Hereafter." Nothing that they possessed in this world can benefit them in the Hereafter, where all will be lost.
Allah then addresses the Holy Prophet -l-y le i) Jv saying, "Undoubtedly, you are given the Qur'an from the Wise, the All Knowing." The affinity Allah has for the Holy Prophet ,-) ale 4! 1» is sufficient for him to face the onslaught of the disbelievers and the polytheists.
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(7) When Masa said to his family, "I notice a fire. I shall shortly bring you some news or a burning stake so that you may warm yourselves." (8) When he reached |
the fire, it was called, "Blessed be the one in the fire and the one in the vicinity of the fire. Allah, the Lord of the universe is Pure." (9) "O Misa.' Verily I am Allah, the Mighty, the Wise." (10) "Throw down your staff" When Miisa eX! 416 saw the staff moving rapidly like a snake, he stepped back on his heels without looking back. "O Misa! Do not fear. Indeed, the messengers have no fear in My presence... (11) "Except the one who had done wrong, but then changed the evil with good. Verily I am the Most Forgiving, the Most Merciful." (12) "Put your hand into your collar, it will emerge shining white without any ailment. These two are among the nine miracles with which you will go to Pharaoh (Fir'aun)
and his people. They are certainly a disobedient nation." (13) When Our miracles came to them clearly, they said, "This is manifest magic!" (14) They unjustly and arrogantly rejected them whereas their souls were convinced about
them. So see what the outcome of the anarchists shall be.
Surah Al-Naml 27: 7-14
52
Anwar-ul-Bayan v. 2
SAYYIDINA MUSA J! ale ARRIVES AT MOUNT TUR, WHERE HE IS CONFERRED THE MANTLE OF PROPHETHOOD
The detailed account of Sayyidina Musa >! «le has been discussed in the Surah TaHa [Surah 20, verses 9-99], as well as in Surah Shu'ara [Surah 26, verses 10-68]. After ten years while Sayyidina Misa ¢>W «le was returning from Madyan, the night was extremely cold. In the distance he noticed what appeared to be a fire, but which was actually the celestial light of Allah.
Describing the situation Allah says, "When Musa said to his family, `I notice a fire. I shall shortly bring you some news (about our route) or a1 burning stake so that you may warm yourselves."
"When he reached the fire, it was called (i.e. Allah called), `Blessed be the one in the fire [Sayyidina Misa >) te] and the one in the vicinity of the fire (the angels). Allah, the Lord of the universe is Pure (from all defects and partners)." Surah Qasas mentions that even the valley where the event occurred was blessed, and that the voice came from the right hand side of the valley.
Allah then addressed Sayyidina Musa pW «le further and told him, "O Misa! Verily I am Allah, the Mighty, the Wise." Allah then asked him about his staff (as mentioned in Surah TaHa), after which Allah told him, "Throw down your staff."
When Sayyidina Musa ,>) «Je threw the staff down, it turned into a snake. Allah says, "When Musa ->\ ale saw the staff moving rapidly like a snake, he (was afflicted with a natural fear and he) stepped back on his heels without looking back." Allah told him to grab hold of the staff saying, "O Musa! Do not fear (the snake will return to its original form as a staff). Indeed, the messengers have no fear in My presence...
Although Sayyidina Musa +! «le was not told that he was to be a messenger in the above conversation, the fact is understood because Allah spoke to him. The situation is similar to that of the Holy Prophet Ly ae a1 Le, when Jibr'il (>...) 4.¢ revealed the first few verses of Surah Alaq (Surah 96) to him in the cave of Hira. This was a sign of apostleship.
The phrase, `indeed, the messengers have no fear in My presence... also serves to announce the apostleship of Sayyidina Misa p>. «Je. At the same time, it describes an attribute of the Prophets p+) -¢e.
' Allah then added, "Except the one (i.e. the person who is not a Prophet) who had done wrong, but then changed the evil with good (by repenting, then his repentance will be accepted because) Verily I am the Most Forgiving, the Most Merciful."
Allah further instructed Sayyidina Musa >! «le by saying, "Put your hand into your collar, it will emerge shining white without any ailment. These two are among the nine miracles with which you will go to Pharaoh (Fir`aun) and his people. They are certainly a disobedient nation." Because of their rebelliousness, Sayyidina Misa «+ Pi required the support of these miracles to convince them. Sayyidina Musa «+ Pt later received the other seven miracles over a period of time.
Surah Al-Naml_27: 15-19
53
Anwar-ul-Bayan (v. 7
`However, "When Our miracles came to them clearly, they (refused to accept them and) said, "This is manifest magic!' They unjustly and arrogantly rejected them whereas their souls were convinced about them." Although they knew that Sayyidina Misa (ull «le was the true Prophet of Allah, they refused to admit the fact.
Instead, they challenged Sayyidina Misa p>!) «te to a contest of magic, which he won. All the magicians then accepted his religion, but the others still refused because of their obstinacy. They were all eventually drowned. Allah concludes the incident by saying, "So see what the outcome of the anarchists shall be."
Note: "They unjustly and arrogantly rejected them whereas their souls were convinced about them." This verse proves. that merely being convinced about something without admitting it does not constitute Belief (Iman). Belief (Iman) will be acceptable only when one admits to and accepts what he believes.
There are many disbelievers who believe that Islam is the true religion and that the Holy Prophet ,-L-, «1¢ a 1+ is Allah's messenger. In fact, they even write treatises in this regard and praise the Holy Prophet ply «Je i le. However, they will not be called Muslims until they formally accept Islam.
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(15) Indeed We granted knowledge to Dawiid and Sulaym4n. They both said, "All praise is because of Allah Who has preferred us above many of His believing bondsmen." (16) Sulayman succeeded Dawid and he said, "O people! We have been taught the speech of the birds and have been granted everything. _ This is certainly a manifest bounty." (17) Sulayman `s army of Jinn, men and birds were gathered for him and they were restrained. (18) Until, when they reached a valley of ants, an ant announced, "O ants! Enter your dwellings lest Sulayman and his army trample upon you without realising." (19) Sulayman began to smile and then laughed at her speech saying, "O my Lord! Allow me to express gratitude for Your bounty, which You have conferred upon me and upon my parents, and that I perform good deeds that You are pleased with. And, out of Your Mercy, include me among Your righteous bondsmen."
Surah Al-Naml 27: 15-19
54
Anwar-ul-Bayan (v. 7
THE KNOWLEDGE AND BOUNTIES UPON P%di ale AND SAYYIDINA SULAYMAN
INCIDENT OF THE ANT BENISING THE THEIR HOMES
SAYYIDINA DAWUD XW ale AND THE OTHERS TO ENTER
Allah says, "Indeed We granted knowledge to Dawud and Sulayman." They both had immense knowledge of Prophethood and of worldly sciences. Sayyidina
Dawid pi ate could mould iron with his bare hands and make armour from it,
Sayyidina Sulayman i «Je was granted kingship over the entire creation. Even the Jinn worked for him and constructed large buildings and utensils that were the size of dams. They also dived into the sea for him and extracted precious gems.
Both, father and son, said, "All praise is because of Allah Who has preferred us above many of His believing bondsmen." They were both the Holy Prophets and kings. Sayyidina Sulayman -4! «le had control over every type of creation. Every creation of Allah has a certain level of understanding and perception, even though man may not realise it. They are all equipped with senses whereby they are able to recognise friend from foe and to manage their affairs.
Allah says further, "Sulayman succeeded Dawid and he said, `O people! We have been taught the speech of the birds and have been granted everything. This is certainly a manifest bounty." Although Sayyidina Sulayman >) ae could understand all creatures; mention is made only of the speech of birds because the incident of the bird Hudhud is forthcoming. Sayyidina Sulayman > «le mentioned these --
bounties out of gratitude to Allah.
Sayyidina Sulayman >! le said that Allah had preferred them above many of His believing bondsmen." He did not that they were preferred above all other "believing bondsmen." This illustrates that there were other Prophets p>! le who were superior in status to Sayyidina Dawtd p>! le and Sayyidina Sulayman «Je
pad,
This statement also illustrates that the only criteria for status are Belief (Iman) and `good deeds. No Muslim can therefore say that he is better than a certain disbeliever because. a Muslim can never be compared to a disbeliever, who has no Belief (Iman) at all. Comparison can be drawn only between people
of Belief (Iman) because, without Belief (Iman), there is no good whatsoever in the
disbelievers.
Allah then describes the forces of Sayyidina Sulayman p>! «le, Allah says, "Sulayman's army of Jinn, men and birds were gathered for him and they were restrained." This means that the army was so large that they had to be held back so that they do not break ranks. They would therefore proceed steadily with restraint.
Allah then describes the incident with the ants, from which the Surah'
derives its name. Allah says that Sayyidina Sulayman's >) ale army marched on until "they reached a valley of ants, (where) an ant announced, `O ants! Enter your dwellings lest Sulayman and his army trample upon you without realising.'"
Understanding the speech of the ant, "Sulayman began to smile and then
surah Al-Naml 27: 20-37
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jaughed at her speech saying, `O my Lord! Allow me to express gratitude for Your jounty, which You have conferred upon me and upon my parents, and that I perform
pod deeds that You are pleased with. And, out of Your Mercy, include me among Your
righteous bondsmen."
Sayyidina Abu Hurayra «+ il 2, reports from the Holy Prophet ply «ie ait be
that a certain Prophet of Allah ->! «le once took his people out of town to pray for rain. As they emerged, he noticed an ant praying to Allah with its feet in the air. Seeing this, he told his people, "Let us return. Our prayers have been `answered because of this little ant." ["Mishkat" p. 132]
Sayyidina Abu Hurayra «+ 4) .,», also reports from the Holy Prophet 4 te pity Ale that an ant once bit a certain Prophet -i ale. He instructed that the entire community of ants be burnt on account of this. Allah sent revelation to him saying, "On account of a single ant biting you, you burnt an entire nation of creatures who engage in glorifying me." [Bukhari p. 467]
While the Shari'ah permits killing harmful creatures, it is not permissible to burn them.
Abu Dawid reports that the Holy Prophet ,, «J+ 4) .- once noticed that an
anthill was burnt. When the Holy Prophet pt-) «le 3) te asked who had burnt it, the Sahabah ,¢5 «i! 2, admitted that they had done so. The Holy Prophet 4! py ate then told them, "It is only befitting for the Lord offire to punish with fire."
It is not permissible to kill ants unnecessarily. Sayyidina Abdullah bin Abbas «+ 4! ..2, reports that ants and bees are among the creatures that the Holy Prophet plus «ae i! Le prohibited from killing unnecessarily.
Note: "Sulayman began to smile and then laughed at her speech..." This verse tells us that Sayyidina Sulayman >! «+ initially intended only to smile, but that he inadvertently laughed thereafter. Laughter is not encouraged in the Shari'ah and may only take place unintentionally.
Sayyidah Ayshah \ 4} 2, says that the Holy Prophet Ly ale a) .L never laughed in a way that his uvula became visible. He usually smiled.
' Sayyidina Jabir «. 3\ 2, also narrates that the Holy Prophet py ale a be always smiled rather than laughed. It was on rare occasions that the Holy Prophet ply ale ait Le actually revealed his molars while laughing.
Of the advice that the Holy Prophet ply «le a1 Le gave to Sayyidina Abu Dharr «+ .i\ ..2, was that he should never laugh excessively, because excessive laughter kills the heart and extinguishes that light on one's face. ["Mishkat" p. 415]
Sayyidina Sulayman p>' «le made the prayer (du'a), "O my Lord! Allow me to express gratitude for. Your bounty, which You have conferred upon me and upon my parents..." This teaches us to be grateful for the favours upon our parents as well _ because they are often the means whereby we attain Allah's bounties. One of the greatest bounties that is conferred via one's parents is that of piety and
righteousness.
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(20) When Sulayman p%J) ais inspected the birds he said, "Why do I not see Hoopoe (Hudhud)? Is he among the absentees?" (21) "I shall surely punish him severely or slaughter him unless he comes to me with a good excuse." (22) It was only a short while thereafter when Hoopoe (Hudhud) said, "I have brought you news that you have no knowledge of. I have just returned from Saba with certain news." (23)"1 have found a woman who rules over them and who has been given everything. She also has a magnificent throne." (24) "I found her and her people prostrating to the sun instead of Allah. Devil (Shaytan) has beautified their deeds for them and prevented them from the right path, because of which they are not rightly guided." (25) "They do not prostrate before Allah, Who can expose the hidden things in the heavens and the earth, and who knows what you hide and what you disclose. (26) "Allah is the One besides Whom there is no other deity. He is the Lord of the glorious throne." (27) Sulayman 4 pri said, "We shall soon see whether you have spoken the trutit or whether you
surah Al-Naml 27; 20-37
57
Anwar-ul-Bayan (v.7)
are from the liars." (28) "Take this letter of mine and throw it to them. Then turn away from them and see what reply they give." (29) She said, "O ministers! A
noble letter has been thrown to me." (30) It is from Sulayman and it says, "I
begin with the name of Allah, the Most Beneficent, the Most Merciful." (31) "Do not be arrogant against me and come to me in submission." (32) She said, "O ministers! counsel me in my matter, for I shall never decide the case until you are present with me." (33) They replied, "We are people of great might and fierce
fighters, but the matter rests with you. Therefore you decide what commands you wish to issue." (34) She said, "Verily when kings enter any town, they ruin it and humiliate its noble people. This is what they will do." (35) "I shall sent a gift to them and then see with what the messengers return." (36) When the messenger came to Sulayman, he said, "Do you wish to assist me with wealth? What my Lord has given me is better than what He has given you. It is you people who are pleased about your gift." (37) "Return to them. I shall certainly march to them with an army that they will have no defence against. We shall definitely expel them thence in shame, while they are abased."
-HOOPOE (HUDHUD) INFORMS SAYYIDINA SULAYMAN Pru! ale ABOUT THE QUEEN OF SABA AND HER PEOPLE AND THEN TAKES A LETTER TO HER
Since Sayyidina Sulayman p>) 1 had control over all types of creation, and they all formed his army, he used to keep a check on them. On one occasion, when he checked on the birds, he found Hoopoe (Hudhud) missing. (Hoopoe (Hudhud) could have been the leader of a certain species of bird).
Describing the scene Allah says, "When Sulayman ¢%! «Je inspected the birds he said, `Why do I not see Hoopoe (Hudhud)? Is he among the absentees? I shall surely punish him severely or slaughter him unless , he comes to me with a good excuse.
"...dt was only a short while thereafter when Hoopoe (Hudhud) (arrived and presented his excuse when he) said, `I have brought you news that you have no knowledge of I have just returned from Saba with certain news. I have found a woman who rules over them and who has been given everything (that a ruler requires). She also has a magnificent throne. (However) Ifound her and her people prostrating to the sun instead ofAllah. Devil (Shaytan) has beautified their deeds for them and prevented them from the right path, because of which they are not rightly guided."
Continuing his speech, Hudhud describes what is the right path when he says, "They do not prostrate before Allah, Who can expose the hidden things in the heavens and the earth, and who knows what you hide and what you disclose. Allah is the One besides Whom there is no other deity. He is the Lord of the glorious throne."
"Sulayman -%\ ale said, `We shall soon see whether you have spoken the truth or whether you are from the liars. Take this letter of mine and throw it to them (in the royal court). Then turn away from them (but not too far away) and see what reply they give."
The queen read the letter to her ministers. It read, "From Sulayman. Thereafter it continued, `I begin with the name of Allah, the Most Beneficent, the Most Merciful. Do not be arrogant against me and come to me in submission."
It is learnt from this that a letter should commence with the writer's name,
Surah Al-Naml 27: 20-37
58
Anwéar-ul-Bay4an (v. 7
followed by:
("I begin with the name of Allah, the Most Beneficent, the Most Merciful."). This
should be done even if the letter is addressed to a disbeliever.
When the Holy Prophet -i-5 «ic i J+ wrote to Hercules. the emperor of
Rome, he began the letter with his name and then the words:
From Muhammad, the servant of Allah and His messenger. To Heraclius, the Emperor of Rome. Peace be on those who follow the guidance."
The Holy Prophet --; + i 1+ did not write "As Salamu Alaykum" (Peace be on you). He used the same words that Sayyidina Misa p/! 4+ used when he addressed Pharaoh (Fir`aun) i.e. `May peace be on those who follow the guidance." This is so because it is not permissible to greet the disbelievers with "As Salamu Alaykum." However, it is not necessary to even include this greeting. Therefore, Sayyidina Sulayman >! «le omitted to write the same.
Sayyidina Sulayman Wi «le commenced the letter with Allah's name to inform them of Allah, because they worshipped the sun. By including "the Most Beneficent, the Most Merciful," he alluded to the fact that Allah will forgive them if they repent from polytheism (shirk).
When the queen read the letter, she realised that the writer must be someone more powerful than her, because of the mode of address. She also realised that any foolishness on her part would lead to the destruction of her kingdom.
"She said, `O ministers! Counsel me in my matter; for I shall never decide the case until you are present with me. They replied, `(We have nothing to be afraid of because) We are people of great might and fierce fighters, but (in the end) the matter rests with you. Therefore you decide what commands you wish to issue.
She told them that it was not suitable to rush into any decision before
determining the strength of Sayyidina Sulayman's p>! 1+ forces. They needed to be cautious in the matter. Therefore, she said, "I shall sent a gift to them and then see with what the messengers return." With the excuse of delivering the gift, the messengers could assess the strength of Sayyidina Sulayman's p>) 4+ army and also ascertain what he wanted from them.
If the messengers informed them that Sayyidina Sulayman >i «le was as powerful as he seemed to be they would not enter into any battle, but rather surrender themselves. In this regard she told them, "Verily when kings enter any town, they ruin it and humiliate its noble people. This is what they will do."
Eventually, "When the messenger came to Sulayman, he said, Do you wish to assist me with wealth? What my Lord has given me is better than what He has given you." While the people of Saba had sovereignty and authority only over a piece of land and a limited amount of people, Sayyidina Sulayman ->) «Je possessed sway over all creatures and springs of copper even. Susie forth from the earth for him.
He also told them, "It is you people (not me) who are pleased about your gift." Then, addressing the leader of the envoys, Sayyidina Sulayman 4! ae said,
"Return to them (taking your gifts with). I shall certainly march to them with an army that they will have no defence against. We shall definitely expel them thence in shame,
while they are abased."
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(38) Sulayman p%! ae said, "O courtiers! Which of you can bring her throne to me before they come to us in submission?" (39) A giant of the Jinn said, "I shall -- bring it to you before you stand up from your place. Indeed I am strong and trustworthy for such a task." (40) The one who possessed knowledge of the Book said, "I shall bring it to you before you can blink your eye." When Sulayman 4 pi saw it placed firmly in his presence, he said "This is from the grace of my Lord to test whether I will be grateful or ungrateful. Whoever is grateful shows gratitude only for his own good. Whoever is ungrateful, then indeed my Lord is Independent, Bountiful." (41): He said, "Disguise her throne for her so that we may see whether she is rightly. guided or from among those who are not guided aright." (42) When she arrived, she was asked, "Is your throne something like this?" She replied, "It seems like this is the very one. We were informed from before and submitted. (43) Sulayman forbade her from what she worshipped instead of Allah. She was certainly from a disbelieving nation. (44) She was told, "Enter the palace." When she saw it, she thought it was a poo! of deep water and exposed her calf Sulayman pX-J! ae said, "It is a palace that is constructed from an array of glass." She said, "O my Lord! I have surely oppressed my soul. I
submit with Sulayman to Allah, the Lord of the universe."
SAYYIDINA SULAYMAN pri ale HAS THE QUEEN'S THRONE
BROUGHT TO HIM, SHE IS~ASKED IF IT IS HERS, AND SHE FINALLY BECOMES A MUSLIM
After Sayyidina Sulayman > «Je sent the envoys back, Allah inspired him with the thought that they would not want to fight him. He therefore requested
Surah Al-Naml 27: 38-44
60
Anwar-ul-Bayan (v. 7)
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that her throne be brought to him. Some commentators say that he made this request after the queen and her people were already approaching him and the dust of their convoy was visible to Sayyidina Sulayman /%.) ale. This he did to display his strength to them.
"Sulayman -%.\ «le said, `O courtiers! Which of you can bring her throne to me before they come to us in submission?' A giant of the Jinn said, `I shall bring it to you before you stand up from your place." i.e. It will be present before you terminate this gathering. This will not be difficult for me; neither will I betray you, because "indeed I am strong and trustworthy for such a task."
"The one who possessed knowledge of the Book said, `I shall bring it to you before you can blink your eye." True to his word, he immediately had the throne delivered to Sayyidina Sulayman p>! «le. "When Sulayman p>W\ ale saw it placed firmly in his presence, he said, `This is from the grace of my Lord to test whether I will be grateful or ungrateful. Whoever is grateful shows gratitude only for his own good." He will receive the reward for his gratitude in both the worlds."
On the other hand, "Whoever is ungrateful, then (it will not harm Allah in the least because) indeed my Lord is Independent, Bountiful." Neither does a person's gratitude benefit Allah, nor does it harm Him in any way.
Many opinions have been expressed with regard to the identity of "The one who possessed knowledge of the Book." The most famous opinion is that he was a person called Asif bin Barkhiyya, who happened to be the son of Sayyidina Sulayman's ¢>.! «+ maternal aunt. He performed two rakahs Salah and then told Sayyidina Sulayman >!) «le to look in the direction of Yemen. When Sayyidina Sulayman >... is did so, he saw the throne before him.
Some commentator's say that the "knowledge of the Book" referred to the Ismul A'zam, which is a name of Allah that guarantees acceptance of prayer's (du'a's) after being recited. Others say that this refers to knowledge of the Zabuar. However, Sayyidina Sulayman >»! «le also possessed this knowledge because the Zabur was revealed to his father, Sayyidina Dawid | ale. The other members of his counsel-must have also had knowledge of the Zabur, which is renowned to have been comprised of prayers and recitations. The above has occurred to me without having read itin any book.
`Another opinion is that Sayyidina Sulayman 4! «Je himself was "The one
who possessed knowledge of the Book." When the Jinn boasted that he could bring the throne before Sayyidina Sulayman (> «J could rise from his place,
Sayyidina Sulayman ¢>! «J told him that he could do it before the Jinn could
blink his eye. Other commentators say that "The one who possessed knowledge of the
Book" was Sayyidina Khidr p>) te, and others maintain that he was Jibr'il «te
prud.
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The verse merely mentions the presence of the throne and does not say that any journey was undertaken for the task. Sayyidina Mujahid «le i) i«, says that Allah commanded the winds to transport it. Sayyidina Sulayman pW ale did have control over the winds and Surah Saba mentions that he managed to travel a month's journey in a single morning or evening using the winds.
Allama Qurtubi «le 4! i, writes that the distance separating Sayyidina
surah Al-Naml 27: 38-44
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Sulayman p>)! «le and the queen's throne was equivalent to the distance between Kufa and Hira. Other commentators say that the feat was accomplished when Allah. diminished the distance. Others say that Allah created a tunnel through the earth for this purpose. And Allah knows best.
When the throne was present Sayyidina Sulayman pu! ale said, "Disguise her throne for her so that we may see whether she is rightly guided (in recognising it) or
om among those who are not guided aright." Certain commentators say that some
Devils (Shayatin) told Sayyidina Sulayman WW! ae that the queen's intelligence was defective, and that is why he tested her in this manner.
"When she arrived, she was asked, `Is your throne something like this?' She replied, "¢ seems like this is the very one. - Neither did she admit that it was her throne, nor did she refute it. Although she recognised it to be hers, she hesitated to admit it because she had left her throne well secured. »
"We were informed from before and submitted." Many commentators are of the opinion that this is part of the queen's speech. She mentions that even before this exposition of Sayyidina Sulayman's >! «le authority, she was already informed
about his sovereignty, after which they decided to surrender to him.
Other commentators say that this sentence was spoken by Sayyidina Sulayman ¢>. «le, who told the people that he was already informed from before that the people of Saba would surrender to them.
"Sulayman forbade her from what she worshipped instead of Allah." Keeping to
the laws of the Arabic language, this verse can also be interpreted to mean that the things that the queen worshipped znstead of Allah forbade her from worshipping Allah.
"She was certainly from a disbelieving nation." Her association with the people of Saba (who were all disbelievers) also influenced her to worship the sun. It often occurs that social customs and traditions prevent one from exercising one's intelligence.
"She was told, `Enter the palace.' When she saw it, she thought it was a pool of -- deep water and exposed her calf" Sayyidina Sulayman (>! «1 also wanted her to see the extent of his sovereignty so that she does not regard her kingdom to be supreme. Therefore, he had a glass palace built before she arrived. He then had clear glass placed over the pond at the entrance. The glass was so clear that it was invisible. Thinking that she had to pass over water, she raised her dress, thus
exposing her calf.
Seeing this, "Sulayman pr) «Je said, `it is a palace that is constructed from an array ofglass. "' Totally astonished by what has transpired, she exclaimed, "O my Lord!
I have surely oppressed my soul. I submit with Sulayman to Allah, the Lord of the universe.
Note 1: None of the above verses of the Qur'an state the name of the queen of Saba (Sheba). It is commonly understood that her name was Bildis.
Note 2: The Qur'an is also silent about what happened after Bilqis declared her Belief (Iman) in Allah. However, it is known that she no longer remained as a ruler to her lands because her land came under the
Surah Al-Naml 27: 45-53
62
Anwar-ul-Bay4n (v. 7
kingdom of Sayyidina Sulayman pW! «Le.
Note 3: Allama Qurtubi <« # <«, has written that, when Bilqis lifted her dress, Sayyidina Sulayman -> I 41+ turned his eyes away from her and said, "it is a palace that is constructed from an array of glass." This is typical of the behaviour of any pious person. They will never look at anything that they are not permitted to see.
Sayyidina Jarirac bt 2, reports that the Holy Prophet -L-y «le a! 1. instructed them to divert an unintentional glance. Sayyidina Ali «+ a! _.s, narrates that the Holy Prophet +; a+ ai J+ said, "Do not sustain your gaze after the first (unintentional) gaze because you will not be accountable for the first, but for the second." ["Mishkat" p. ]
Note 4: Sayyidina Sulayman 4! «J returned the gift saying, "What my Lord has given me is better than what He has given you." By saying this, he cast a deeper sense of awe into their hearts so that they understand that his kingdom was much superior to theirs. In this way they surrendered to him without much hesitation.
Allama Qurtubi «t+ 4! 2«, has written that another reason for returning the gift was that it was a form of bribe. Had he accepted it, Bilqis and her people would have been permitted to continue with their ways of polytheism (shirk) without restraint. It would have been an example of selling truth for falsehood.
The Holy Prophet -L-s «le 4! 4 used to give and accept gifts, but always repaid the person who gifted him. The "Mu/atta" of Imam Malik «le ai aa, reports that the Holy Prophet -l-y «le a! 1 said, "Shake hands and malice will be expelled. Give gifts and you will grow to love each other and enmity will disappear."
The Shari'ah encourages accepting gifts unless there exists some valid reason for refusing, like when the gift is actually a bribe or it is accrued by Haram means.
It has been reported that the Holy Prophet -L-s «1 4! 12 sometimes accepted
the gifts of disbelievers, and that he sometimes refused it. It is learnt from this
that their gifts may be accepted when it is deemed appropriate, while it can also be refused when deemed appropriate. Of course, when the possibility exists that a disbeliever will accept Islam if his gift is accepted, it should not be refused.
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(45) We have certainly sent to the Thamiid their brother Salih (to tell them)
"Worship Allah." However; they suddenly became two rival groups. (46) He said, "O my people.' Why do you seek to hasten evil before good? Why do you not seek forgiveness from Allah so that mercy may be shown to you?" (47) They
said, "We augur evil from you and from those with you." He said, "Your evil
omen is with Allah. You are but a nation that is being punished." (48) There were nirie persons in the town who spread anarchy in the land and never repaired. (49) They said, "You should all swear an oath by Allah that we will all stealthily murder Salih and his family at night, after which we shall tell his successors, `We were not present at the place where his family was killed, and we are certainly truthful."' (50) They plotted a scheme while We plotted scheme without their knowledge. (51) So see what was the outcome of their plot. We annihilated them and their entire nation. (52) These are their homes that lie in ruins because of theit oppression. There is definitely a sign in this for people with knowledge. (53) We rescued those who believed and who adopted Taqwa.
THE DESTRUCTION OF THE THAMUD AFTER THEY ILL-
TREATED SAYYIDINA SALIH pe! ate
When Sayyidah Salih >.) ale preached the message of oneness of Allah (Tauhid) to his nation, only a few people who were regarded as the lower class in society accepted. The affluent people refused to accept. Allah refers to these two groups when He says, "We have certainly sent to the Thamud their brother Salih (to tell them) `Worship Allah.' However, they suddenly became two rival groups."
The dispute that existed between these two groups is mentioned in verse 75 and 76 of Surah A'raf (Surah 7), where Allah says, "The chieftains of his nation who were haughty said to those who believed from the weak ones, `Are you convinced that Salih has been sent by his Lord?' They replied, `Indeed we believe in what he has been sent with.' Those who were haughty said, `We definitely reject that which you believe in."
Verse 77 of Surah A'raf mentions that these arrogant people of the Thamud said, "O Salih! Bring upon us that (punishment) which you threaten us with if you are really from the messengers."
In reply to this Sayyidina Salih >) «Je told them, "O my people! Why do you seek to hasten evil before good? Why do you not seek forgiveness from Allah so that mercy may be shown to you?" He advised them to rather repent to Allah and mend their ways before Allah's punishment overtakes them.
Surah Al-Naml 27: 54-58
64
Anwar-ul-Bayan (v. 7
However, his advice fell on deaf ears and "They said, `We augur evil from you and from those with you." In saying this, they meant to blame him for the rivalry that began among them. "Ruhul Ma'ani" mentions that they were then afflicted by a drought, and they now blamed him and the other believers (Mu'minin) for this.
Sayyidina Salih WW! «le replied, "Your evil omen (i.e. the reason for your adversity) is with Allah (i.e. known by Him). You are but a nation that are being punished (because of your disbelief and sins)."
The above verses teach us that a preacher of truth should not be hampered by the thought that he is splitting a community by preaching. There will always be opposition to the truth, which will inevitably cause division. He should continue with his task with dedication.
Allah says further, "There were nine persons in the town who spread anarchy in the land and never repaired." These nine persons plotted to assassinate Sayyidina Salih UW! ale. They convened and told each other, "You should all swear on oath by Allah that we will all stealthily murder Salih and his family at night, after which we shall tell his successors (when they investigate), `We were not present at the place where his family was killed, and we are certainly truthful."
The people also earlier killed the camel that Sayyidina Salih iW «Je miraculously caused to emerge from a mountain, even after he warned them, "This camel of Allah is a sign for you, so leave it to graze in Allah `s land and do not afflict it with evil, for then a painful punishment will seize you." [Surah A'raf (7), verse 73]
However, despite their plot to assassinate Sayyidina Salih put «ic, Allah says, "They plotted a scheme while We plotted scheme without their knowledge." Durrul Manthir reports that when the nine thugs left to assassinate Sayyidina Salih «Je pi, a boulder rolled down a mountain and crushed them all.
Eventually the entire nation was destroyed even though they lived in homes carved from mountains. They lay dead in their homes, as if they never lived there. Allah says, "So see what was the outcome of their plot. We annihilated them and their entire nation. These are their homes that lie in ruins because of their oppression. There is definitely a sign in this for people with knowledge. We rescued those who believed and who adopted Taqwa."
When the nine anarchists swore to tell the successors of Sayyidina Salih «J pw that they were not present at the scene of the murder, the question arises how could there be any successors if his family was killed? Commentators say that the nine persons actually plotted to kill all the believers, who are termed as `family.' They then intended to lie to the disbelievers relatives of these people. They had the same fear as the Quraysh had when they wanted to assassinate the Holy Prophet -~, a 5 te. The Quraysh feared that the Bani Hashim would avenge the assassination.
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(54) We also sent Lit (to his nation), when he told them, "Do you perpetrate indecency while you are in your senses?" (55) "Do you really satisfy your passions with men instead of women? You are but an ignorant nation." (56) The only reply that his people could give was that they said, "Expel the family of Lat from your town. They are merely people who wish to be clean. (57) So We rescued him and his family, except his wife. We destined that she be among those left behind. (58) We rained a shower on them. Evil indeed was the shower of those who were warned.
THE NATION OF SAYYIDINA LUT pi 4i¢ REFUSED TO DESIST FROM THEIR LEWD ACTS AND WERE FINALLY DESTROYED
The detailed account of Sayyidina Lit PU) ae and his nation has been
discussed in Surah A'raf [Surah 7, verses 80-84], Surah Hud [Surah 11, verses 77-83], Surah Hijr [Surah 15, verses 58-77], Surah Shu'ara [Surah 26, verses 160-175]. More shall follow in Surah Ankabat [Surah 29, verses 31-35]. The nation of Sayyidina Lat «le
>! perpetrated the vile act of homosexuality. Disgusted with their behaviour, Sayyidina Lit p> «Je told them, "Do you perpetrate indecency while you are in your senses? Do you really satisfy your passions with men instead of women? You are but an ignorant nation."
"The only reply that his people could give was that they said, `Expel the family of Lit from your town. They are merely people who wish to be clean." They said this mockingly.
Eventually, Allah instructed Sayyidina Lit ou! Je to leave the town at night, after which the disbelievers were all destroyed. Allah says, "So We rescued him and his family, except his wife. We destined that she be among those left behind."
Describing the punishment, Allah says, "We rained a shower on them." Surah
Hijr mentions that the stones were hard baked clay, while Surah Dhariyat
describes the stones as being made of mud. It may therefore be said that the stones were like hardened bricks.
Allah concludes by saying, "Evil indeed was the shower of those who were warned." These people had been warned for a long time, but refused to heed the
warning.
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(59) Say, "All praise be to Allah and peace be on those bondsmen of His whom He has chosen. Is Allah better or those whom they ascribe as partners to Him?" (60) Or the Being Who has created the heavens and the earth and has sent rain for you from the sky? With it We grow gardens of splendid beauty. It is not possible for you to grow its trees. Is there another deity with Allah? They are but
a people who equate others with Allah. (61) Or He Who made the earth stable,
created rivers in its midst, placed mountains on it, and has placed a barrier
between the two seas? Is there another deity with Allah? Nay, but most of them are ignorant. (62) Or He Who responds to the distressed when he calls Him, averts evil and has made you vicegerents on earth? Is there another deity with
Allah? Little do you take heed. (63) Or the Being Who guides you in the darkness of the land and sea? And Who sends the winds as a conveyer of glad
Anwar-ul-Bayan (v.7)
tidings before His mercy? Is there another deity with Allah? Allah is Exalted
high above what they ascribe. (64) Or He Who initiated the creation, Who will
recreate it, and Who sustains you from the sky and the earth? Is there another
deity with Allah? Say, "Furnish your proof if you are truthful." (65) Say, "None
in the heavens and the earth has knowledge of the unseen besides Allah. They
do not even know when they will be resurrected. (66) In fact, their knowledge is
obsolete with regard to the Hereafter. Nay! They are in doubt about it. They are
but blind to it.
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Allah presents proofs of oneness of Allah (Tauhid) in these verses. Allah begins by saying, "Say, `All praise be to Allah and peace be on those bondsmen of His whom He has chosen."
Thereafter Allah poses a question by saying, `Is Allah better or those whom
they ascribe as partners to Him?" Even the polytheists realise that Allah wields
supreme power, and that their idols are helpless. Allah then proceeds to illustrate His immense powers.
Allah asks if the other gods are better "Or the Being Who has created the heavens and the earth and has sent rain for you from the sky? With it We grow gardens of splendid beauty. It is not possible for you to grow its trees." Allah then asks, "Is there another deity with Allah' The answer is understood that none can coexist as deity with Allah.
However despite these facts, the polytheists "are but a people who equate others with Allah." Another interpretation of'this part of the verse is that they are a people who still wander away from the straight path.
"Or He Who made the earth stable (so that man and animal can walk on it), created rivers in its midst, placed mountains on it, and has placed a barrier between the two seas (thus separating the salty water from the sweet water)?" Allah asks whether He (Who possesses these qualities) is better than the false gods of the Polytheists. _ Allah then says, `is there another deity with Allah? Nay, but most of them are ignorant."
Allah says that the earth is stable. This means that, under normal circumstances, the earth will not shake like other objects that are found on its
surface. Of course, when Allah wills that an earthquake should occur, even the
largest mountains cannotbe any obstacle.
"Or He Who responds to the distressed when he calls Him, averts evil and has made you vice gerents on earth?" People are successors of each other because each new generation assumes control from the previous generations. Allah reiterates
the question, `Is there another deity with Allah? Little do you take heed." --
Are the false gods better "Or He Who guides you in the multiplicity of darkness of the ocean and sends the winds.as a conveyer of glad tidings before His mercy (i.e. before the rains)? Is there another deity with Allah? Allah is Exalted high above what
they ascribe."
Surah Al-Naml 27: 67-75
68
Anwar-ul-Bayan (v. 7
"Or He Who initiated the creation-Who will recreate it, and Who sustains you
from the sky and the earth? Is there another deity with Allah? Say, `Furnish your proof if you are truthful." Allah challenges the polytheists to prove that any of their gods can match Allah in any one of the above attributes. Without proof it will be foolish to adhere to their beliefs.
Allah then declares, "Say, `None in the heavens and the earth has knowledge of
the unseen besides Allah. They do not even know when they will be resurrected." This verse is a reply to those polytheists who demanded that the Holy Prophet 4\ pies ale inform them when Judgment day (Qiyamah) will take place. This knowledge is exclusive to Allah.
"In fact, their knowledge is obsolete with regard to the Hereafter. Nay! They are in doubt about it. They are but blind to it." Just as a blind person cannot see, these people are blind to the clear proofs furnished to them because of their obstinacy. While a person in doubt may hearken to the truth, the blind have no chance of this because the eyes of their heart are sealed against the truth.
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(67) The disbelievers say, "When our forefathers and we have turned into dust and bones, will we be resurrected?" (68) "Our forefathers and we have been promised the same from before. These are merely tales of the old men." (69) Say, "Travel in the lands and see what was the plight of the criminals." (70) Do not grieve about them and do not be distressed about what they plot. (71) They say, "When will this promise materialise if you are truthful?" (72) Say, "Soon a part of the punishment that you sought to hasten will have afflicted you." (73) Without doubt your Lord is Most Bountiful towards people, but most of them are ungrateful. (74) Indeed your Lord knows what their hearts conceal and what they disclose. (75) Every hidden thing in the heavens and the earth is recorded in the clear book.
THE WARNING TO THOSE WHO REJECT THE ADVENT OF JUDGMENT DAY (QIYAMAH) AND THEIR MISGIVINGS
After refuting polytheism (shirk) and proving oneness of Allah (Tauhid),
Surah Al-Naml_27: "16-79
69
Anwar-ul-Bayan (v. 7
Allah replies to those who refute the Hereafter. Allah says, "The disbelievers say, "When our forefathers and we have turned into dust and bones, will we be resurrected? Our forefathers and we have been promised the same from before. These are merely tales ofthe old men." The disbelievers claimed that Judgment day (Qiyamah) cannot be true because it has not yet materialized.
Allah replies by saying, "Say, `Travel in the lands and see what was the plight of the criminal is." The disbelievers should see what happened to the other nations who refused to believe in the Hereafter. They were all punished for their disbelief, and such will be the plight of all other disbelievers.
Allah then consoles the Holy Prophet ,-, ae a le by saying, "Do not grieve
about them (and about what they say) and do not be distressed about what they plot (because Allah will save you from them)."
After being told to travel and witness the plight of the previous nations "They (mockingly) say, `When wilt this promise materialise ifyou are truthful?' Say, `Soon a part of the. punishment that you sought to hasten will have afflicted you." Commentators say that the partial punishment mentioned in this verse refers to the battle of Badr, where 70 polytheists were killed and another 70 imprisoned.
Thereafter the punishment of death will follow, then the punishment of the grave
and finally the worst punishment of the Hereafter.
"Without doubt your Lord is Most Bountiful towards people, but most of them are ungrateful." Allah also bestows His favours upon the disbelievers and the polytheists. He even grants them respite to repent before afflicting them with
punishment. However, man fails to appreciate these bounties, continues to sin
and utilises these favours in all the wrong avenues.
"Indeed your Lord knows what your hearts conceal and what they disclose." This verse also consoles the Holy Prophet pl-, «le i 2 with the assurance that Allah is well aware of the evil intentions that the disbelievers harbour against him and Allah will save him from harm. This verse also warns the disbelievers that Allah shall take them to task for all that they do.
"Every hidden thing in the heavens and the earth is recorded in the clear book (i.e. the protected tablet (Lawhul Mahfiz))." Allah records all matters in the protected tablet (Lawhul Mahfuz) even though He has knowledge of the same. An account is even kept of peoples' deeds. Allah will punish people for these according to His wisdom.
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(76) Verily this Qur'an relates to the Bani Isra`il most of the matters about which they differ. (77) Indeed it is a guidance and a mercy for the believers. (78) Without doubt Allah will decide between them according to His decree. He is
Surah Al-Naml_ 27: 80-81
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the Mighty, The All Knowing. (79) So rely on Allah. Undoubtedly you are upon the manifest truth.
THE QUR'AN EXPLAINS WHAT THE BANI ISRA'IL DIFFERED IN
Allah says, "Verily this Qur`an (clearly) relates to the Bani Isra'il most of the matters about which they differ." The Qur'an explains to them the matters which they altered in their scriptures and which were hearsay.
One of these matters is that they believed that Sayyidina Ibrahim SU « was a Jew or a Christian. Allah tells them "Ibrahim YW «le was neither a Jew nor q
Christian, but he was one abiding to the truth and subservient, never from the idolaters," [Surah Al Imran (3), verse 67]
They also claimed that camel meat was unlawful (Haram) in the religion of Sayyidina Ibrahim ;>-~\ «Je. Allah refutes their claim in verse 93 of Surah A] Imran (Surah 3), saying that all types of food were permissible for them.
Another claim that they made was that Sayyidina Ibrahim >i a and Sayyidina Ya'qub -W\ ate advised their children to be Jews. Allah replies to them in verse 132 of Surah Baqarah, telling them that these two Prophets U4) Wg advised their children to be Muslims.
The Qur'an also dispels the erroneous beliefs that they held regarding Sayyidah Maryam ->W! ile and Sayyidina Isa Wi le. The Qur'an makes it clear that she was chaste and that he was not Allah's son.
Allah then says about the Qur'an that `Indeed it is a guidance and a mercy for the believers (because they believe in it and carry out its injunctions)." Although the Qur'an is also a guidance and mercy for the disbelievers, they do not believe in it, thereby being deprived of its blessings.
"Without doubt Allah will decide between them according to His decree (on the Day of Judgment (Qiyamah), thereby discerning truth from error). He is the Mighty, The All Knowing." None can lie to Him and nothing is hidden from Him.
Allah then addresses the Holy Prophet ,-) a si 6 saying, "So rely on Allah. Undoubtedly you are upon the manifest truth (therefore, do not grieve)."
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(80) Verily, you cannot make the dead hear, neither can you make the deaf hear the call when they turn away in aversion. (81) You cannot guide the blind from their deviation. You can guide only those who believe in our verses and who have submitted.
YOU CANNOT MAKE THE DEAD HEAR NOR CAN YOU GUIDE THE BLIND
The Holy Prophet ,L-5 ac 4) i+ exerted himself greatly in propagating the
27: 80-81
Anwar-ul-Bayan (v. 7
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In the verses under discussion, Allah consoles the Holy Prophet ail ue
yina different manner. Allah tells the Holy Prophet -1-s «le +) i that there are certain people whom he will never be able to influence because they have iotally sealed their hearts with their obstinacy and rebelliousness. In fact, these
eople are so averse, that Allah describes them as being dead, deaf and blind. Allah says, "Verily, you cannot make the dead hear, neither can you make the deaf hear
the call (especially) when they turn away in aversion. You cannot guide the blind from
their deviation."
"You can guide only those who believe in our verses and who have submitted." This part of the verse makes it clear that the hearing and guidance mentioned in the above verse refer to responding to the truth, not simply hearing. Allah terms hearing to be hearing only when it is of benefit to people. Allah draws a similarity between these people and the dead because the dead are also unable to hear and respond.
CAN THE DEAD HEAR?
Even the Sahabah ,¢+ 4 ..», differed in this matter. While many Sahabah
a i 2, like Sayyidina Abdullah bin Umar «+ "| 42, maintained that the dead
can hear, others like Sayyidah Ayshah \+ a) ..2, denied it. The above verse of
Surah Naml seems to deny this concept. Verse 52 of Surah Ram (Surah 30) also denies it in almost.the same words, and Allah says in Surah Fatir, "You cannot make those in the graves hear." {Surah 35, verse 22]
It should be noted that these three verses do not state that the dead cannot hear. They merely say that the Holy Prophet ,l- «- 4\ (ue cannot make the dead hear. Therefore, although the dead may have the ability to hear, none has the
power to make them hear his message.
Allah says in verses 169 and 170 of Surah Al Imran, "Never consider those
slain in Allah's way to be dead. Indeed they are alive, being sustained by their Lord. They
are jubilant with what their Lord (Rabb) gives them from His bounty; and rejoice for the
sake of those who have yet not joined them, who have been left behind, that no fear shall
overcome them, nor shall they grieve."
.
These verses prove that the dead martyrs have some sort of sense and perception. This means that Allah does preserve the perception of certain souls, like the martyrs, in the grave. If Allah so wills, He can preserve this perception
within any other person as well.
An authentic hadith tells us that the Holy Prophet +) we a1 + said, "Whenever a Muslim passes by and greets the grave of someone whom he knew
In this world, Allah returns the soul of the deceased to his body so that he can
teply to the greeting." [Ibn Kathir]
This hadith proves that the dead are able to hear. However, it also proves
Surah Al-Naml_ 27: 82
----------
72
eee
Anwar-ul-Bayan Vv.i
that only those whom Allah permits that they should hear will be able to hear While the hadith tells us that Allah returns the soul of the deceased to this worlg to hear and reply to the greeting, one cannot deduce from this that other speech can be heard by them. They will be able to hear other speech only by Allah permission.
It is for this reason that great scholars like Imam Ghazali alae, and Imam
Subki «le 4| i», have mentioned that while it is established that the dead do have the ability to hear, it cannot be said that they can hear everything that anyone says. While they may be able to hear at times, there are times when they cannot
hear as well. Therefore, all the relevant verses and Ahadith pertaining to this
subject connect.
It is possible that they are able to hear only certain types of speech, or it may be that they can hear only certain people. Therefore, it will be incorrect to deny that the dead can hear, just as it would be incorrect to deny that they cannot hear,
Allama Ibn Kathir «le 4) =, writes that the Holy Prophet ply se 4) te has taught his Ummah to greet the deceased so that they may not be regarded as mere objects.
Muslim (v. 1 p. 3 13) reports that the deceased should be greeted with the following words:
When Hakimul Ummah Thanwi «le a a«, was asked whether the dead can hear, he wrote in response, "There is evidence and opinions of the scholars that support both views. Who is then able to make a ratified decision? It is not even necessary that any verdict be passed on this issue to support one view and deny the other. Then too, there exists differences between those who support the view that the dead are able to hear. If any specific belief in this regard is asked about,
perhaps a reply would be possible." [Imdadul Fatawa v. 5 p. 379]
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(82) When the promise will be fulfilled upon them, We shall bring for them a creature from the earth, which will speak to them. People are not convinced about Our signs.
THE CREATURE FROM THE EARTH WILL APPEAR BEFORE THE DAY OF JUDGMENT (QIYAMAH)
The Ahadith have mentioned in great detail that the "creature from the earth" will be one of the major signs of Judgment day (Qiyamah).
Sayyidina Hudhaifa bin Usayd «s 4 ..2, reported from the Holy Prophet J+ pl+y ale wit that Judgment day (Qiyamah) will take place only after the following ten signs have appeared:
(1) <A smoke
(2) Dajjal
(3) The creature from the earth
(4) The rising of the sun from the west.
(5) The descent of Sayyidina Isa pate from the heavens.
(6) The emergence of Ya'juj (Gog) and Ma'juj (Magog).
(7, 8, 9) Sinking of the earth in three places ...... once in the east, another in the west, and the third in Arabia.
(10) The last of these will be a fire from Yemen that will drive people to the plains of resurrection.
Another narration states that the tenth sign will be a wind that will throw people into the ocean. [Muslim v. 2 p. 393]
The verse denotes that the creature will be extremely unique and peculiar. It will not be born like other animals, but will suddenly appear from beneath the earth.
Sayyidina Abdiillah bin Umar «+. 4\ 2, narrates from the Holy Prophet (+ per) 4 at that one of the last signs before Judgment day (Qiyamah) will be the rising of the sun from the west and the emergence of the "creature of the earth" before the people during midmorning. Whichever of the two will appear first, the other will follow soon afterwards. [Muslim]
Sayyidina Abu Hurayra «s «i », reports that the Holy Prophet pl-y ale ii said, "When three signs appear, the Belief (Iman) of a person who has not_ believed before will be of no avail, neither will that Belief (Iman) be of avail that has not earned any good (i.e..the person has not repented for his sins). (1) The rising of the sun from the west, (2) the appearance of Dajjal, (3) the emergence of
the `creature of the earth."' [Muslim]
The "Musnad" of Abu Dawtad Tiyalasi a Baa, reports the above hadith of
_ Sayyidina Hudhaifa bin Usayd-«+ 4) +, in some detail. It reports that the creature will make three appearances. The first appearance will occur in the rural districts and in Makkah, but the news will not spread at all. It will then disappear for a long time. Wher it appears the second time, the news will spread across the tural districts and throughout Makkah. On the third occasion, it will make its appearance in the Masjidul Haram, which is extremely sacred in Allah's sight.
From between the Black Stone and the Maqam Ibrahim, it will suddenly
appear before all the people present there, screaming and dusting off its head.
Many people will run far awayin fear, but a group of believers (Mu'minin) will
Temain where they stand, knowing that they cannot escape Allah's decree. The
creature will cause the faces of the believers (Mu'minin) to shine like stars
will then turn away and travel the world with such speed that none will be to catch it, neither will anyone be able to escape it.
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Surah Al-Naml_ 27: 83-86
74
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Anwar-ul-Bayan (v. 7
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partnerships and live together in cities, but the believers (Mu'minin) will be
clearly distinguished from the disbelievers by the markings that the creature wil leave on them. The believer (Mu'min) will tell the disbeliever, "O disbeliever Fulfil my right," and the disbeliever will tell the believer (Mu'min), "O Believe; (Mu'min)! Fulfil mine." [p. 177]
Sayyidina Abu Hurayra «+ 4) ,», reports from the Holy Prophet pi) ale 4 that the creature will emerge with the ring of Sayyidina Sulayman -W--! ae and the staff of Sayyidina Misa ->\ ae. It will illuminate the faces of the believers (Mu'minin) and place a seal in the noses of the disbelievers (by which they will be
recognised as disbelievers). [Tirmidhi]
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(83) The day when, from every nation, We will resurrect an army from those who deny Our verses, who will then be restrained. (84) Until the time will come when they will all arrive and Allah will ask, "Did you deny My verses without possessing complete knowledge of them? In stead, there were other actions that you carried out." (85) The promise would be fulfilled upon them because of their oppression, so they will be unable to speak. (86) Do they not see that We have made the night so that they may rest in it and the day so that may see? There are certainly signs in this for the believing folk.
RESURRECTION ON THE DAY OF JUDGMENT (QIYAMAH) AND THE PUNISHMENT OF THE REJECTERS AFTER THEY ADMIT TO THEIR CRIMES
When all of mankind and jinn will be resurrected on the Plains of Resurrection, Allah will separate "an army from those who deny Our verses, who will then be restrained (to maintain order within their masses)."
"Until the time will come when they will all arrive and Allah will ask, `Did you deny My verses without possessing complete knowledge of them?" Without attempting to understand the verses and pondering over their contents, they denied these.
Allah will ask further, "Instead, there were other actions that you carried out (like
assassinating the Prophets -\ -¢l©, harming them and an array ofother sinful deeds)."
"The promise (of punishment) would be fulfilled upon them because of their oppression, so they will be unable to speak." At first, the disbelievers will come to Allah (as mentioned in other verses) and will not admit their sins. Thereafter, their limbs will testify against them. After this condemnation, they will'have nothing to say.
Surah Al-Naml_27: 87-90
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Anwar-ul-Bayan (vy. 7
Allah says, "Do they not see that We have made the night so that they may rest in and the day so that may see? There are certainly signs in this for the believing folk." The can realise from the way in which Allah raises them every morning after sleep that He can certainly raise them after death as well.
Allah says in Surah Zumar, "Allah claims souls at the time of their death, as well
as those that do not die during their sleep. Allah then been decreed, and releases others until their appointed
seizes term.
the soul for which death has There are certainly signs in
this for people who think." [Surah 39, verse 42]
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(87) The day when the trumpet will be blown and all within the heavens and the earth will! be terrified, except those whom Allah wills. They will all come to
Allah in humility. (88) You will look at the mountains, thinking them to be solid
but they will be passing by like clouds. This is the doing of Allah Who perfects everything. Indeed He is Informed of what you do. (89) Whoever brings a good deed shall receive something better. And they will be safe from the terror of that day. (90) Whoever brings a sin will fall on their faces in the Fire. "You are _ tecompensed only for what you have perpetrated."
THE INHABITANTS OF THE HEAVENS AND THE EARTH WILL BE ALARMED BY THE SOUNDING OF THE TRUMPET, WHEN THE MOUNTAINS WILL FLY LIKE CLOUDS
The advent of Judgment day (Qiyamah) will be announced by the blowing of the trumpet by the angel Israfil OUI) ae. Sayyidina Abdullah bin Umar «« 41 , reports from the Holy Prophet --; s 41 te that the trumpet is actually a horn that will be blown. [Tirmidhi and Abu Dawid]
Sayyidina Abu Sa'id Khudri «+ 3,2) narrates that the Holy Prophet 4 t+ pl-y ale said, "How can I live a life of pleasure when the blower of the trumpet has it in his mouth and is listening intently with his head lowered, eagerly
awaiting for the command to blow." The Sahabah e¢ i 2, asked, "O the Holy
Prophet pl-y le di el What do you advise us?" The Holy Prophet 4 a! c+seplied, "Allah is sufficient for us and He isthe best Protecting Friend."
[Tirmidhi)
The entire system of the universe will be thrown into mayhem when the trumpet is sounded. Allah says, "The day when the trumpet will be blown and all within the heavens and the earth will be terrified..."
Surah Al-Naml 27: 87-90
716
Anwar-ul-Bayan{y,
Allah says in Surah Zumar that, when "The trumpet will be blown, ay everyone in the heavens and the earth will fall unconscious, save for those whom Alia chooses." Both the above verses refer to the first blowing of the trumpg Therefore, when the trumpet is blown for the first time, the inhabitants of th, universe will be terrified and will then fall unconscious. Then, by Allah's will "Every soul shall taste ofdeath."
Certain commentators have mentioned that the state of terror described in the verse of Surah Naml refers to the second blowing of the trumpet. Therefor, when the trumpet is blown the second time to resurrect the dead, creation will}. terrified. This interpretation is supported by the concluding words of the san, verse where Allah says, "They will all come to Allah in humility."
However, the above verses of Surah Naml and Surah Zumar include a exception, where Allah adds, "except those whom Allah wills." This means tha there will be certain individuals who will not suffer the terror or the unconsciousness.
"Durrul Manthur" reports from the Holy Prophet pl-y «le i Le that thes individuals will be thefour angels Jibr'il WW) ate, Mika'il OL! ae, Israfil KW and Izra'il the angel of death p>! «le. The angels who carry Allah's throne wil
also survive with these four but will die later.
Many verses of the Qur'an describe the chaos that will reign on the Day of Judgment (Qiyamah). Surah Ibrahim states that on the Day of Judgment (Qiyamah) "the earth will be changed into-another earth, and the skies (will also changed)." Surah Takwir (Surah 81),Surah Infitar (Surah 82) and Surah Inshiqig (Surah 84) mention that the sun will lose its fetiene, the stars will fall, and the oceans will be ignited.
. Here, in Surah Naml, Allah says, "You will look at the A, thinking them to be solid but they will be passing by like clouds."
Allah says in Surah Qari'ah, |"The day when people will be like scattered moths, and the mountains will be like flakes ofcoloured wool." [Surah 101, verses 4, 5}
Allah says in Surah Wagqi'ah, "When the earth shall conyulse with violent earthquakes and the mountains will be shattered to pieceXand become like scattered
dust." [Surah 56, verses 4-6]
Allah says in Surah Haqqa, "When the trumpet will be blown once. The earth and the mountains will be lifted and reduced to smithereens. That day, the occurrence
{Resurrection (Qiyamah)} will take place. The sky will be rent asunder and will become ~ weak." [Surah 69, verses 13-16]
A verse of Surah Naba reads, "The mountains will be made to fly and will be _. reduced to dust." [Surah 78, verse 20]
Allah says in Surah TaHa reads: "They ask you about the mountains. Say, 1 Lord shall completely remove them, leaving the earth as a barren plain on which you will not see any protrusions, nor any depressions. On that day they will follow the caller _ before whom there will be no crookedness. Voices will be lowered before Rahman and you will hear only the sound offootsteps." [Surah 20, verses 105-108}
Al-Naml_.27: 87-90
71.
oe .ee. - Anwar-ul-Bay4an (vy:7):
Certain commentators have mentioned that the mountains will be like dense
clouds which people think are solid and stationary without realising that they gre actually travelling.
The author of "Ruhu! Ma'ani" writes that the mountains will first be shaken
by an earthquake, causing them to become like flakes of wool. They will then be reduced to dust and fly about. They will finally turn to ashes.
"This is the doing of Allah, Who perfects everything." Just as Allah created the mountains to be solid and firmly entrenched where they stand, He has the ability, to remove them from their locations and reduce them to dust. Every phase is by His doing. Therefore, the disruption of the universe should never be considered
as a weakness.
"Whoever brings a good deed, shall receive something better." Sayyidina Abdullah bin Mas'td «+ i .», and Sayyidina Abdullah bin Abbas «+ 3! 2, say that the "good deed" mentioned in the verse refers to the Kalimah of Islam viz. "La
Haha Ilallah."
With regartdo receiving something better, Sayyidina Abdullah bin Abbas
ws i) 2, says that this Kalimah will bring good for the person by way of entering
him into Heaven. Other commentators say that the reward will be Allah's
- pleasure and seeing Him, which is much better than any deed that they could
ever do.
;
7
If "good deed" refers to all good deeds, then the promise of "something better" will mean that the rewards for these deeds will be greatly multiplied. Allah says in Surah An'am, "Whoever does a good deed will receive tenfold the like thereof" [Surah
6,verse 160]
"And they will be safe from the terror of that day." Since the previous verse mentioned that all within the heavens and the earth will be terrified at the first blowing, this verse will refer to the second blowing. Some comimentators mention that the "terror" referred to here is the terror that people will feel when they will be condemned to Hell.
Other commentators say that it refers to the terror that people will feel when death will be slaughtered in the form of a sheep, and the people of Heaven and. Hell will be told that they will remain where they are until eternity.
"Whoever brings a sin will fall on their faces in the Fire." If the sin mentioned in
this verse refers to all sins, then even the sinful believers (Mu'minin) will end up in Hell for purification. However, their punishment will be much less than that
of the disbelievers and finally they will be removed from Hell.
Other commentators say that the "sin" mentioned in this verse refers to_
disbelief and polytheism (shirk). The verse will therefore be similar to verses 94
`and"95 of Surah Shu'ara (Surah 26), where Allah says, "They will all be thrown headlong in there, together with those gone astray, and the entire army of Satan (Iblis)."
The author of "Ruhul Ma'ani" writes that many times certain laws apply to |4sector of a group, while others within the same group are excluded. Therefore, itis very possible that the sinful believers will not fall face-down into Hell.
The people of Hell will be told, "You are recompensed only far what you have
Surah Al-Naml 27: 91-93
78
perpetrated (in beliefs and deeds)."
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(91) "I have been commanded to worship only the Lord of this city, Who has made it sacred and everything belongs to Him. And I have been commanded to be from the subservient ones." (92) "And (I have been commanded) to recite the Quran." Whoever is rightly guided, is guided for his own benefit. As for those who go astray, then say, "I am only from the warners. (93) Say, "All praise is for Allah. He will soon show you His signs, which you will recognise. Your Lord is not unaware of what you do."
THE HOLY PROPHET tus alc ise IS TOLD TO ANNOUNCE THAT, HE HAS BEEN COMMANDED TO WORSHIP ALLAH AND BE SUBSERVIENT TO HIM
Allah commands the Holy Prophet p+) «le a! t+ to declare, "I have been commanded to worship only the Lord of this city, Who has made it sacred..." Allah has preserved its sanctity by instructing that its animals be not hunted, that its plantation be not cut, and that no life be taken there.
From the general sense of this verse, Imam Abu Hanifah «le ai aa, has deduced that even if someone murders another person within the boundaries of the Haram, the murderer is not to be executed within the Haram. If he hides there, he must be forced to leave the Haram in some way, after which he should be executed outside the marked boundaries of the Haram.
"...and everything belongs to Him." Therefore, only He is worthy of worship.
"And I have been commanded to be from the subservient ones." One should be
subservient to Allah in all conditions, not only in matters that pertain t
devotional acts. Worship includes carrying out all deeds that secure Allah's pleasure.
"And (I have been commanded) to recite the Qur'an." The Holy Prophet i 4 rL-y «le was entrusted with the task of reciting the Qur'an to himself as well as to others. Allah says in Surah Al Imran that one of the tasks of thve eHolyProphet pivy ale i is that he "recites to them His (Allah's) verses."
"Whoever is rightly guided, is guided for his own benefit." He will ultimately reap the greatest rewards in both the worlds by attaining various bounties Allah's pleasure and safety from Hell.
"As for those who go astray, then say, `I am only from the warners. The Holy
surah Al-Naml 27: |91-93
79
.
Anwar-ul-Bayan G2
Prophet pl + 4! ,Lecannot be responsible for people who deviated from the ath. He was not entrusted with the task of making people believe, because this ig beyond human capability. His duty was merely to preach the message. He will therefore not be accountable for those who do not accept after receiving the
message.
Allah says in verse 108 of Surah Yunus (Surah 10), "Say, `O people! Certainly the truth has come to you from your Lord. So whoever will be guided shall receive guidance only for himself Whoever will go astray shall only go astray to his own detriment. I have not been commissioned over you."'
Allah concludes the Surah by saying, "Say, `All praise is for Allah. He will soon show you His signs, which you will recognise. People asked the Holy Prophet 4\ t+ ply "ele to tell them exactly when judgment day (Qiyamah) will take place. Here the Holy Prophet 1-5 «J «i! 6 tells them that they will soon see the signs of
judgment day (Qiyamah), from which they will realise that it is near. Judgment
day (Qiyamah) will occur only when Allah decrees it.
"Your Lord is not unaware of what you do. "Allah is well aware of every person's deeds and will grant them the due recompense.
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(1) Ta Stn Mim. (2) These are the verses of the Clear Book. (3) With the truth, We recite to you from the narrative of Misa and Pharaoh (Fir'aun) for those people
whe believe. (4) Verily Pharaoh (Fir'aun) glorified himself on earth and divided . the people into many groups. He weakened a party of them and slaughtered
their sons, while keeping their daughters alive. He was certainly from the
transgressors. (5) We intended to favour those who were weakened on earth by
making them leaders and making them successors. (6) And by granting them authority on earth and showing. Pharaoh (Fir`aun), Haman and their armies what they most feared from these weakened people.
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Allah begins the Surah by saying, "These are the verses of the Clear Book. With the truth, We recite to you from the narrative of Musa and Pharaoh (Fir'aun) for those People who believe." People are to learn a lesson from the narrative.
"Verily Pharaoh (Fir'aun) glorified himself on earth (in Egypt) and divided the People into many groups. He weakened a party of them (the Bani Isra'il) and slaughtered their sons, while keeping their daughters alive." Pharaoh (Fir'aun) had weakened the
Surah Al-Qasas 28: 7-13
82
Anwar-ul-Bayan a
Bani Isra'il to such an extent that they could do nothing when his troop,| slaughtered their children.
It has already been stated in the commentary of Surah Bagarah that Pharag, (Fir`aun) was warned by astrologers that a child from the Bani Isra'il will put a
end to his kingdom. To evade the situation, he instructed that all infant boys g
the Bani Isra'il were to be killed. Allah says that Pharaoh (Fir`aun) "was certainy
from the transgressors."
"We intended to favour those who `were weakened on earth by making them leader, and making them successors. And by granting them authority on earth..." Honour ang sovereignty are in Allah's control and He may accord these to whoever Hp pleases. Even though the Bani Isra'il were in a downtrodden position, Alla elevated them and made leaders and kings among their progeny.
"and showing Pharaoh (Fir'aun), Haman (Pharaoh {Fir'aun's} advisor) and thei armies what they most feared from these weakened people." Consequently, the day
came when Pharaoh (Fir'`aun) and his army were destroyed in the sea and log everything they had to the Bani Isra'il, as was predicted.
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(7) We inspired Miisa's eX! 41+ mother (instructing her), "Nurse him. When you fear for his life, then place him in the river and neither fear nor grieve. We shall certainly return him to you and make him from the apcstles." (8) So the family of Pharaoh (Fir'aun) picked him up to be an enemy anda source of grief for
them. Indeed Pharaoh (Fir'aun), Haman and their armies were sinners. (9) Pharaoh's (Fir'aun's) wife said, "A coolness for my eyes and yours. Do not slay him. Perchance he may benefit us or we may adopt him as a son." They had no
surah_Al-Qasas_28:_7-13
83
Auwar-ul-Bayan (v.7
knowledge. (10) The heart of Misa's mother was restless. She would have almost revealed his condition if We had not strengthened her heart to be from
those with conviction. (11) She said to his sister, "Follow him." So she spied on him from afar without their knowledge. (12) We forbade all wet nurses to him from before and she [Miisa's oe.) 4.6 sister] told them, "Should I show you a
family who will care for him on your behalf, and who will dote on him?" (13) So We returned him to his mother so that her eyes be cooled and so that she may not grieve. And so that she may know that Allah's promise is true, but most of them do not know.
SAYYIDINA MUSA'S pJ! «le MOTHER PLACES HIM IN A BOX ON
THE RIVER, AFTER WHICH PHARAOHW'S (FIR'AUN'S) FAMILY DISCOVER HIM
To safeguard his kingdom from being destroyed by one of the Bani Isra'il, Pharaoh (Fir`aun) commissioned spies among the Bani Isra'il, who would inform him of any boys being born among them. When a baby boy was born, the child
was slaughtered.
When Sayyidina Misa p>! «le was born, his mother grew very concerned about his safety. It was then that Allah inspired her with the command, "Nurse him. When you fear for his life, then place him in the river (within a box) and neither fear (for his safety) nor grieve (over your separation). We shall certainly return him to you and make him from the apostles."
Placing her trust in Allah, Sayyidina Musa's pi «le mother did as
commanded. As the box floated past Pharaoh's (Fir'aun's) palace, his wife
spotted it and had it brought to her. When she set eyes on the child, she was
overwhelmed with affection for the boy. When she took the child in her lap,
Pharaoh (Fir`aun) feared that this may be the same child whom the astrologers
predicted would destroy his kingdom. He therefore intended to kill the child as
well.
.
When Pharaoh's (Fir`aun's) wife sensed her husband's intention, she said to him that the child would be "A coolness for my eyes and yours. Do not slay him. Perchance he may benefit us or we may adopt him as a son." When she convinced Pharaoh (Fir'aun), they decided to look for a wet nurse to suckle the child. Pharaoh (Fir'`aun) did not realise that the child was to be the source of his losing the kingdom. Allah says, "So the family of Pharaoh (Fir'aun) picked him up to be an enemy and a source of grief for them. Indeed Pharaoh (Fir'aun), Haman and their armies were sinners. "Commentators have mentioned that they were destined to be destroyed at Sayyidina Misa's />.! «1s hands because of the fact that they were all "sinners."
As all this occurred, "The heart of Miisa's mother was restless. She would have almost revealed his condition if We had not strengthened her heart to be from those with
conviction." If Allah had not granted her the necessary courage, she would have
made it known that her child was in the box. However, she was convinced of the truth of Allah's promise to return him to her.
"She said to his sister, `Follow him.' So she spied on him from afar without their
Surah Al-Qasas 28: 14-21
84
Anwar-ul-Bayan (Vv.7)
knowledge." Allah inspired her to instruct Sayyidina Musa's >A! ale sister to
follow the box downstream, which she did. Hidden from the sight of the Copts,
she witnessed the entire scene.
;
When Pharaoh (Fir'`aun) and his wife tried to get the child to suckle from various wet nurses, the child refused to take to any of them. Seeing them perplexed about the situation, Sayyidina Miisa's pW! ale sister told them, "Should I show you a family who will care for him on your behalf and who will dote on him?" When they agreed, she summoned Sayyidina Musa's -W! «l¢ mother, from whom the child immediately suckled. Pharaoh (Fir'aun) agreed to let her have the child and grow him up, and even paid her a sum of one Dinar (one gold coin)
daily for her services. Referring to this, Allah says, "So We returned him to his
mother so that her eyes may be cooled and so that she may not grieve.
"And so that she may know that Allah's promise is true (i.e. so that her conviction may increase in Allah), but most of them do not know." ie. They do not know how Allah showers His mercy on people and how He reverses the plots of oppressors.
Note:
Some people have criticised the fact that Sayyidina Musa's pW) «le mother accepted remuneration for her suckling, which is supposed to be the duty of a mother. It should be noted that the Qur'an does not mention this.
Therefore, it cannot be verified beyond doubt. However, even if she did
accept the wage, it was taken from a disbeliever without any deception. The fact that he paid the sum happily also creates permissibility for the
act.
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(14) When Miisa ¢%! 41 reached his full strength and was perfectly healthy, We
granted him wisdom and knowledge. Thus do We reward those who do good.
(15) He entered the town at a time when its people were oblivious and found
two men fighting. The one was from his people and the other was from the enemy. The one from his own people shouted to Miisa to help him against the other from their enemy. Misa punched him and concluded his affair. He said, "This is from the works of Satan (Shaytani). Indeed he is an enemy and one who openly misleads. " (16) Miisa putt le said, "O my Lord! I have oppressed
myself, so forgive me." So Allah forgave him. Without doubt, He is the Most
' Forgiving, the Most Merciful. (17) He said, "O my Lord.' On account of the
favours you have bestowed on me, I shall never be among those who are accomplices to criminals." (18) The morning found him in the city, fearful and
apprehensive, when suddenly the aane person who cried for help the previous
day began calling for his help. Masa told him, "You are clearly a misleading person. (19) When Miisa intended to grab hold of the person who was an enemy to both of them, he (the Isra'ili) said, "O Miisa! Do you wish to kill me like you killed the person yesterday? You only wish to become a tyrant on earth and have
no intention of becoming a reformer. (20) A man came running from the furthest
end of the town saying, "O Missa! Verily the ministers are discussing about executing you. So leave. I am certainly a good counselor to you. (21) So Misa putt left the town in fear and apprehension. He said, "O my Lord! Save me from the oppmesive nation."
SAYYIDINA MUSA prt ale MISTAKENLY KILLS A PERSON AND IS FORCED TO LEAVE EGYPT FOR MADYAN
Since Sayyidina Misa >.) «le was destined to be the Holy Prophet, Allah
imbued him with certain qualities before he left Egypt. Allah says, "When Musa
prleal! ale reached his full strength and was perfectly healthy, We granted him wisdom and
pagel (ie. perfect intellect and understanding). Thus do We reward those who
dog
,
`Allah then eines the incident. of how Sayyidina Misa put aeunintentionally killed a Copt. Allah says, "He entered the town (another small
village outside the city) at a time when its people were oblidious (during the time of siesta) and found two men fighting. The one was from his people (from the Bani Isra'il) and the other was from the enemy {a Copt from Pharaoh's (Fir`aun's) people}. The one
from his own people shouted to Musa to help him against the. other from their enemy.
Misa punched him (the Copt) and concluded his affair." Because of his strength,
Sayyidina Misa ¢>... Je unintentionally killed the person with-his punch.
- Extremely remorseful at his mistake, Sayyidina Misa ->| «+ immediately said, "This is from the works of Satan (Shaytan). Indeed he is an enemy and one who openly misleqds." He then submitted to Allah saying, "O my Lord! I have oppressed myself se forgive me.' So Allah Hisehim. Without doubt, He is the Most Forgiving, the Most Merciful."
Itis the practice of upright people to always seek Allah's aitsiens for any `deed that they deem to be improper. There was no' Shari'ah at that time and hence no qusstion of blood money arose. It was therefore only necessary a him
Surah Al-Qasas 28: 14-21
86
Anwar-ul-Bayan (v. 7
to seek Allah's forgiveness for his error.
Sayyidina Musa -%!' «ie also submitted to Allah saying, "O my Lord! On account of the favours you have bestowed on me, I shall never be among those who are accomplices to criminals." He pledged never to assist in sins. This would also include never assisting Satan (Shaytan), whose objective is to lead people to sin. This means that he would never respond to the enticement of Satan (Shaytan) since this would be assisting him.
This verse denotes that assisting someone in sin is as bad as committing the sin. People are generally negligent of this and become agents in various sins. By working in institutions dealing in usury and bribery, they are actually acting as accomplices to these sins. Working for oppressive governments also falls into this category.
Sayyidina Ka'b bin Ujra «« 4 ...», narrates that the Holy Prophet ,-; ii) ge once told them, "I wish Allah's protection for you against the rule of fools." When the Sahabah «+ «| 2, asked who these people were, the Holy Prophet + iy we aireplied, "They will be such rulers after me that the person who believes their lies and assists them in their tyranny is not from me and will have no relation to me. They will never reach me at the Howdh (a cistern pond)." ["Mishkat" p. 322]
The Holy Prophet -l- «le 4! .te has also mentioned that the person who assists a tyrant, knowing that he is a tyrant, has come out of the fold of Islam.
["Mishkat" p. 436] Sayyidina Ugba bin Amir «+ 4) .,2, reports from the Holy Prophet «le «ii
ry that the person who oppressively collects taxes will not enter Heaven.
["Mishkat" p. 322]
Every type of employment in which one oppresses others or assist oppressors is unlawful (Haram). Muslims working in such establishments should contemplate their situation and redress the wrongs.
Even though Allah forgave Sayyidina Musa > «le, he will still be apprehensive to intercede on the Day of Judgment (Qiyamah), saying that he killed a person whom he was not commanded to kill.
"The morning found him in the city, fearful and apprehensive (that he may be arrested and executed), when suddenly the same person who cried for help the previous day began calling for his help (against another Copt with whom he was fighting). (Seeing him in trouble a second time, Sayyidina Musa p>! «+ scolded him and) Musa told him, `You are clearly a misleading person."
"When Musa intended to grab hold of the person who was an enemy to both of them (the Copt), he (the Isra'ili, thinking that Sayyidina Misa p>! «le was about to grab him for picking another fight) said, `O Musa! Do you wish to kill me like you killed the person yesterday? You only wish to become a tyrant on earth and have no intention of becoming a reformer."
Commentators have reported from Sayyidina Abdullah bin Abbas «+ a i)
that Sayyidina Musa p>! «le forgot to say "Insha Allah" (If Allah wills) when he said earlier, "I shall never be among those who are accomplices to criminals." It is for this reason that he again ended up being an accomplice to the mischievous
Surab_Al-Qasas 28 : 22-28
;
87
Anwar-ul-Bayan (v.7
person from the Bani Isra'il.
When the Copt heard what the Isra'ili said, he informed pharaoh (Fir'aun) and his ministers about the murder, and hence they decided to executé Sayyidina
Miisa p>! +.
"A man [probably from among pharaoh's (Fir'aun's) courtiers, who had faith in Sayyidina Musa pri ale] came running from the furthest end of the town saying, `O Musa! Verily the ministers are discussing about executing you. So leave. I am certainly a good counsellor to you."
In response to this warning, `Musa > «J+ left the town in fear and apprehension. He said, `O my Lord! Save me from the oppressive nation."'
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(22) When Miisa turned to the direction of Madyan, he said, "I have hope that my Lord will guide me to the straight path." (23) When he reached the water of Madyan, he found a group of people watering (their flocks). He also noticed two ladies keeping their distance. He asked, "What ails you two?" They replied, "We cannot water (our flock) until the shepherds return. Our father is an extremely old man. (24) So Miisa watered (their flock) on their behalf and then turned to some shade saying, "O my Lord! Indeed I am needy of whatever good you bestow on me." (25) One of the two ladies came to him walking bashfully. She said, "My father is calling you to reward you for watering (our flock) for us.
When Misa came to the father and related the incidents to him, he said, "Do not
Surah Al-Qasas 28: 22-28
88
Anwar-ul- Bayan &)
fear. You are safe from the oppressive nation." (26) One of the ladies said, "O father! Employ him. Indeed the best person you can employ is one who is strong and trustworthy." (27) He (the father) said, "I wish to marry you to one theée daughters of mine on condition that you work for me for eight years. If you complete ten years, it will be your choice. I do not wish to impose upon you. If Allah wills, you will find me to be among the righteous." (28) Misa said, "The
matter is between the two of us. There should be no force on me with regard to whicheverof the two terms I complete. Allah is a Surety over whatever we say."
SAYYIDINA MUSA Ji ale REACHED MADYAN AND ASSIST;
TWO LADIES, AFTER WHICH HE MARRIES ONE OF THEM
Sayyidina Musa (| ate left Egypt for a town in Sham (syria) called Madyan, Madyan was not ruled by pharaoh (Fir'aun) and no document was required ty travel in those times. Sayyidina Musa >) «le had no guide and had neve trayelled that way before and did not know the direction. However, he trusted Allah to guide him. Therefore, he said, "I have hope that my Lord will guide me ty the straight path."
True to his expectations, Allah guided him and he safely reached Madyan, "When he reached the water (well) of Madyan, he found a group of people watering (their flocks). He also noticed two ladies keeping their distance." The ladies wer restraining their flock from mixing with the other flocks. They saw to it that their flock did not drink from the water of other flocks because the shepherds would then beat them away.
Sayyidina Musa p>! «le asked the ladies, "What ails you two (Why are you. standing aside)?' They replied, `We cannot water (our- flock) until the shepherds return (with their flocks to their flelds. Then we will water our flock)." Before Sayyidina Misa »>.) «le could even ask them why they were doing the work of men, they replied by adding, "Our father is an extremely old man." Therefore, he was unable to do the work. Their silence after this phrase denotes that they neither had any brothers nor any husbands to help them.
"So Musa watered (their flock) on their behalf and then turned to some shade saying, `O my Lord! Indeed I am needy of whatever good, you bestow on me. It is the trait of every believer (Mu'min) to turn his attention to Allah when in good and adverse situations. The word "good" is general and refers to a vast array of things like satiation of hunger giving shelter, etc. Commentators write that Sayyidina Masa > «Je ate only the leaves of plants'on his journey to Madyan and was in an emaciated state.
When the two ladies reached home earlier than usual, their father asked the
reason. They explained to him that someone had fed. the animals for them, and also described Sayyidina Musa >) «le to him. The father was appreciative and sent one of them to call Sayyidina Misa p>) Je. Allah says, "One of the two ladies came to him walking bashfully." "Ruhul Ma'ani" reports that she came with a cloth covering her.face. "She said,oe fatheris calling you to reward you for watering (our flock) for us." "Ruhul Ma'ani" reports that Sayyidina Musa >) le noticed. her modesty and was himself modest [modesty is the natural trait of all'the Prophets prodt ete. Therefore, he told her to follow him and inform him of the direction s0
surah_Al-Qasas 28: 22-28
89
Anwar-ul-Bayan (v.7
that each of them could be at ease. "When Miisa came to the father and related the incidents to him, he said, `Do not
fear. You are safe from the oppressive nation (because they have no jurisdiction here)."' Furthermore, "One of the ladies said, `O father! Employ him (He can be of
assistance in herding the flocks and in other tasks). Indeed the best person you can employ is one who is strong and trustworthy."
By his physical appearance and the strength he displayed when watering
the flock, she realised that he was indeed very strong.
Some commentators have reported that when the laides expressed their
inability to give water to the flock until the shepherds had left, Sayyidina Musa pul aie asked them whether there was another well in the vicinity. They told him
that
men
there was.another well, but that it was covered by a heavy
could not move collectively. He asked them to take him
rock, which a few
there. When they
led him to the place, he moved the rock with one hand. Thereafter, he gave water
to the animals and covered the well again. ["Ruhul Ma`ani" v. 20 p. 63]
His trustworthiness was displayed by the fact that he walked ahead of the lady and was not lecherous. Accepting her suggestion, the old man said to Sayyidina Musa pW) «le, `I wish to marry you to one these daughters of mine on condition that you work for me for eight years. (I only require you for eight years, but) Ifyou complete ten years, it will be your choice. I do not wish to impose upon you. If Allah wills, you will find me to be among the righteous (in my dealings with you, for I will not cause you any harm or grief)."
Sayyidina Musa »>W «le realised that this was a result of his prayer (du'a) because now he would receive not only shelter and a livelihood but also a wife. He therefore accepted the proposal adding, "The matter is between the two of us. There should be no force on me with regard to whichever of the two terms I complete (i.e. Ishould not be prejudiced if I were to complete only eight years). Allah is a Surety
(or Witness) over whatever we say."
Sayyidina Utbah bin Nuddar «+ 4| ,2, reports that the Holy Prophet Ail gle
py ale once recited "Ta Sin Mim" (Surah Qasas) to them until he reached the
incident of Sayyidina Musa p> ae. Thereupon the Holy Prophet p+) a i be commented, "Sayyidina Misa ¢-t' «le hired himself for a period of eight or ten years for the protection of his chastity and to fill his stomach." [Ibn Majah p. 176]
Allama Ibn Kathir «Je 3) t«, has reported several narrations in which it is proven that Sayyidina Musa 4 Je spent ten years in the service of the old man
and also grazed his goats. [v. 3 p. 386]
_The commentary of "Mawahib Laduniyyah" reports that Sayyidah Fatima ye dt 2, once told her father, The Holy Prophet -L-s «le | t+ that she and her husband, Sayyidina Ali «+ 4! 2, possessed only one sheepskin, which they slept on at night and on which they placed the camel `s feed during the day. The Holy
Prophet ps ale a1 te told her, "O my beloved daughter! Be patient. For ten years, Misa p>! «le and his wife shared only one garment (which they used to
clothe themselves and to sleep on)."
If this narration is authentic, it would prove that Sayyidina Musa p>) a
Surah Al-Qasas 28: 22-28
90
Anwar-ul-Bayan (v. 7
spent ten years in Madyan. Therefore, the doubt expressed in the narration above by Sayyidina Utba bin Nuddar «+ 4 .»; is most probably a doubt on the part of one of the narrators.
Bukhari (p. 369) reports that Sayyidina Sa'id bin Jubair «te a! a=, once asked Sayyidina Abdullah bin Abbas «+ 3! -», which of the two terms did Sayyidina Musa >>! ate complete. Sayyidina Abdullah bin Abbas « 4! +, replied, "The longer and better of the two (ie. ten years). lt is customary among Allah's Prophets to practice what they say."
Sayyidina Abu Hurayra «+ <' 2, reports from the Holy Prophet «le si J. ~s that every Prophet of Allah grazed goats. When the Sahabah -#s «i' 2, asked about himself, The Holy Prophet -L-s «le <i! i+ replied that he also grazed goats for the people of Makkah in exchange for a few `qirat' (a type of currency
equivalent to a sixth of a dirham)." [Bukhari p. 301]
Goats are weak animals and cannot be beaten when they skip about because of the danger of fracturing their bones. Therefore, the shepherd has to be extremely patient with them. Allah made the Prophets >! »gl- graze goats so that tolerance and patience be imbued in them. It was then possible to tolerate the harassment of the disbelievers.
LESSONS TO BE LEARNT
Note 1: The Qur'an does not mention whether the old man fed Sayyidina Musa pW! «te or gave him any payment for the initial service of giving water to the goats. "Ruhul Ma'ani" (v. 20 p. 65) reports that when Sayyidina Musa p> te arrived at the old man's home, he was sitting for supper. When he invited Sayyidina Musa p>! «Je to join him, Sayyidina Musa pi we said that he would not accept anything in payment of the service he rendered even if the payment filled the world. The old man told him that the food was not a payment, but it was traditional in their family to entertain guests. It was only then that Sayyidina Musa > «Je ate the meal.
Note 2: Allama (Scholar) Ibn Kathir «Je 3) a», has reported from Sayyidina
Hasan Basri «ie 3) a, and other commentators that the old man
was Sayyidina Shu'ayb pW! ale. However, many commentators say that Sayyidina Musa >! ae was born a very long time after Sayyidina Shu'ayb's pW! «t+ demise.
They have deduced this from a verse of Surah Hud, where Sayyidina Shu'ayb pt! ale told his people, `And the nation of Liit -Y) «Je were not far offfrom you." Since Sayyidina Lut -!' J+ lived during the time of Sayyidina Ibrahim PUI, it is not possible that Sayyidina Shu'ayb >! «+ could be the father-in-law of Sayyidina Musa p>! «ie, who was from the latter progeny of Sayyidina Ya'qub Pu! ale, Sayyidina Ibrahim ot «Je grandson. Although it has been mentioned that Sayyidina Shu'ayb >! «le could have lived for a very long time, which
could have allowed him to meet Sayyidina Musa pt) ae, this statement cannot
be verified.
"Ruhul Ma'ani" has reported from various commentators that the old man
of Madyan was Sayyidina Shu`ayb's > «is nephew. His name has been cited as
Athran, Harun, Marwan or Awid. Ibn Jarir + i i+ , has reported from Sayyidina
Abdullah bin Abbas «+ 4) 2, that his name was Yathrib. Besides these there are many more opinions.
Although the author of Ruhul Ma'ani" and Allama Qurtubi a 1 a, are of the opinion that the old man was Sayyidina Shu'ayb >.) «Je, Allama Ibn Kathir and {fbn Jarir «ic «1 4», say that this claim can be made only when an authentic hadith corroborates it, and there is no such hadith.
Note 3: The fact that Sayyidina Musa WW) «Je accepted the old man's proposal without hesitation teaches us that one should not be ashamed to accept something of necessity. Even the Holy Prophet plvy ale ai) le grazes goats for a small sum. Many people feel it below their dignity to do tasks that seem menial, even though they have no alternative. They rather choose to suffer and accumulate debts than do such work, which could well alleviate their need. Allah's pious servants do not behave in this manner.
Note 4: "One of the ladies said, `O father! Employ him. Indeed the best person you can employ is one who is strong and trustworthy. - By saying this, the lady recommended Sayyidina Musa pW) a as being fit and qualified for the task at hand. Every task requires a person who is capable of handling it well. The work of keeping accounts will "require a person with knowledge of accounting, just as the work of construction will require skills of bricklaying, engineering, etc
Although the Arabic word "qawiy" has been translated above as "strong," it refers to strength in physical, spiritual and mental capacities. The word "amin" (translated above as "trustworthy") is also multifaceted. It refers to trustworthiness with finances as well as with time. The person who is `amin' will ensure that he completes the required time for which he is paid. He is also a person whose wife can trust him completely because he will never even look at another woman with evil intentions, let alone cheat on his wife.
It has become a trend nowadays for people to shun trustworthiness in employment. An employee will work diligently only when he is being watched. No sooner is the employer's back turned, then the employee is busy doing something else. People accept their full salaries even though they have not completed their work for the month. Some people absent themselves without a valid excuse, while others have someone else sign the attendance register on their behalf. All these constitute betrayal and cheating.
Employers should ensure that the person they employ must be qualified for the work and should not be satisfied with only academic qualifications. People Sa not be employed on the grounds of family relations or after accepting a tibe.
Note 5: It is learnt from: the proposal of the old man that a woman's marriage should not be delayed when an appropriate partner is found. Sayyidina `Ali «+ 5\ 2, reports that from the Holy Prophet
ry ae ait Jo that the following three things must not be delayed:
Surah Al-Qasas_ 28: 22-28
92
Anwér-ul-Bayan (vy,7
1. Salah, when the time has set in.
2. A funeral, when it is ready.
3. The marriage of a solitary woman, when her match is found. ["Mishkat" p. 61]
Sayyidina Abu Hurayra «+ | 5, narrates that the Holy Prophet « a 1
wi» said, "When a person whose religiousness and character pleases You
proposes, then do not delay the marriage. If you fail to do so, there shall be rampant anarchy in the world." ["Mishkat'"]
Another lesson learnt from the old man's proposal is that a proposal from the father should not be regarded as a source of embarrassment. People ar wrong to think so. Some even go to the extent of refusing to be representatives of their daughters in the marriage ceremony, even though they did not make the proposal. They wrongly feel that a woman may marry only when a man proposes by himself.
When Sayyidina Umar's «+ 4 2, daughter, Sayyida Hafsa «+ i 2, lost her
husband in a battle and had already completed her Iddah (waiting period afte being widowed) when her father asked Sayyidina Abu Bakr « ai)», to manry her. Sayyidina Abu Bakr «+ a! 2, remained silent without accepting or rejecting, A while later, Sayyidina Umar «+ 4! 2», made the same proposal to Sayyidina Uthman «+ ' ..2,, who politely declined the offer. When Sayyidina Umar 4 ,., ae narrated the matter to the Holy Prophet p-5 + a1 te, he replied, "A person better than Uthman will marry Hafsa and a wife better than Hafsa will marry Uthman." Thereafter, the Holy Prophet Wu) a i ischimself married Sayyid
Hafsa «+ 1 .2, and gave his daughter, Sayyida Kulthim «+ s' 2, in marriage to Sayyidina Uthman «. a! 2.
Sayyidina Abu Bakr «+ 5 ,», later apologised to Sayyidina Umar «+ «i ., for not responding to his proposal, saying that the Holy Prophet iy i+ si) jue had already mentioned to him at that time that he intended to marry Sayyida Hatsa as i) 2), Therefore, he did not wish to divulge something that the Holy Prophet ping le ait Le told him in confidence. He added that if the Holy Prophet ale i 3 did not marry her, he [Sayyidina Abu Bakr «+ 4) _.2,] would have done so.
Note 6: "J wish to marry you to one these daughters of mine on condition that you work for me for eight years." It appears from this statement thata stipulated sum of money is not necessary as a dowry (mahr), but service may be a substitute for it.
According to the Hanafi school of jurisprudence, a woman will receive the cash Mahr Mithal (A dower in the force offamily) if a free man agreed to marry het in exchange of a dowry that will be paid in service instead of cash. Although the marriage will be contracted, he will not have to serve her because it will mean4 reversal of rules.
However, the Shafi'i school of jurisprudence has deduced from the above verse that it will be permissible for a man to marry a woman in exchange af service instead of a cash dowry. This deduction is not valid because the vers does not make mention of service being dowry. The condition of service wa
surah_Al-Qasas 28 22-28
93
_ Anwar-ul-Bayan (v. 7
another matter aside from the mahr, which we cannot even be certain existed in the time of Sayyidina Musa p>) «te. Apart from this, the service was owing to the old man, not to the lady. The old man said, "on condition that you work for me jor eight years." The condition was not that Sayyidina Misa p>. «le work for the
lady-
If it is accepted that the contract was in exchange of the dowry (and that dowry was incumbent in Sayyidina Musa's ->' «Je Shari'ah as well), then too the marriage would be contracted because the dowry would then have to be paid by the father. He would have had to pay Sayyidina Musa's >) «1+ wages to his daughter as her dowry. However, this would not have been necessary if she had waived the dowry altogether.
Note 7: The old man merely said, "I wish to marry you to one these daughters of mine..." without stipulating which daughter he was referringt'o. If someone objects by saying that marriage is not contracted without identification, the reply will be that the above verse merely contains the proposal. Of course, when the actual marriage took place, the woman was specified.
Note 8: The verse does not stipulate whether the old man received consent from his daughter to marry her. It would therefore be incorrect to deduce from this verse that a father may marry his mature daughter without her consent, as the Shafi'i school of jurisprudence maintains. The authenticity of the Ahadith from which they deduce
this ruling has been critically questioned. _
According to Imam Abu Hanifah «J 4s i=, the consent of a mature woman is imperative before marriage, without which the marriage will not be contracted. When consent is asked from a virgin, her silence will denote consent However, a widow and a divorcee have to reply verbally.
The verse of the Qur'an,...prevent them not from marrying their husbands"
denotes clearly that a mature woman may contract her own marriage. However,
if her guardian is caring and responsible, she should hand over the affairs of her
marriage to him.
:
Note 9: "I do not wish to impose upon you." This statement meant that he did
not wish to add to Sayyidina Musa's p> «te responsibilities and
also that he would not force him to stay on for another two years if
he wished to complete only eight years.
.
"IfAllah wills, you will find me to be among the righteous." It is learnt from this
that the employer should be kind and understanding. Neither should he tax the
employee nor should he be harsh. He should overlook any faults and errors of
the employee, if he needs to reprimand the employee,itmust be done with
kindness. Of course, the employee should also ensure that he fulfils the task at
hand with diligence.
;
Sayyidina Abdullah bin Umar «s is =") reports that the Holy Prophet i 1. thy «le said, "Pay the worker before his perspiration dries." [Ibn Majah p. 176]
Sayyidina Abu Hurayra «+ 3) .,», reports the words of Allah from the Holy
Surah Al-Qasas 28: 29-35
Anwar-ul-Bayan (vy. 7
Prophet ~~ 3 «ic 3! ie, in which Allah says that He will personally contest the following three persons on the Day of Judgment (Qiyamah):
1. The person who betrayed a pledge made in Allah's name,
2. The person who sold a free person as a slave and then
devoured the money.
3. The person who did not pay his employee after extracting work from him. [Bukhari p. 302]
Note 10: Some commentators have mentioned that the old man's elde;
daughter was Lavya and the younger one was called Saftra. It was
Safura who was sent to call Sayyidina Musa p>! ale. While some
commentators say that Sayyidina Musa >! «te married the younger daughter, others say that he married the elder one. Allah knows best.
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(29) When Misa completed the term and left with his wife, he perceived a fire. He told his wife, "Wait (here), for I see a fire. Perhaps I may bring you some
news from there, or a brand from the fire so that you may warm yourself." (30)
When he reached the fire, a call came from a tree on the right side of the plain, in
the blessed piece of ground saying, "O Musa! Indeed I am Allah, the Lord of the universe. (31) "Cast down you staff" When he saw it writhing like a snake, he turned on his heels without looking back. "O Misa! Come forward and do not fear. You are certainly among the safe ones. (32) "Thrust your hand in your collar
surah_Al-Qasas 28: 29-35
95
Anwar-ul-Bayan (vy. 7
and it will emerge shining white without any disease. And, if you fear (that your hand will remain like this), attach your hand to your side. These are two signs from your Lord to Pharaoh (Fir'aun) and his ministers. Verily they were ever a
sinful folk." (33) Mitsa aI! ate said, "O my Lord! I killed one of them and fear that they will kill me." (34) "My brother Hardin is more eloquent in speech than me, so send him as an aide to me to commend me for I fear that they will falsify me." (35) Allah said, "We shall shortly strengthen your arm with your brother and grant the two of you a power, in the presence of which they will never reach you. The two of you and those who follow you will be victorious with Our
signs."
SAYYIDINA MUSA XJ! als TRAVELS WITH HIS WIFE TO EGYPT
AND ENROUTE IS CONFERRED WITH THE MANTLE OF THE HOLY PROPHETHOOD
After spending ten years in Madyan, Sayyidina Musa pI) «le left for Egypt with his wife, but lost his way. It was dark and cold as they approached Mount Tar. As they drew closer, they saw what appeared to be a fire. Describing the scene, Allah says, "When Musa completed the term and left with his wife, he perceived a fire. He told his wife, `Wait (here), for I see a fire. Perhaps I may bring you some news from there, or a brand from the fire so that you may warm yourself"
"When he reached the fire, a call came from a tree (i.e. it appeared to come from the tree) on the right side of the plain, in the blessed piece of ground saying, `O Musa! Indeed Iam Allah, the Lord of the universe. Cast down you staff When (he cast it down) he saw it writhing like a snake, he turned on his heels without looking back. (Allah said him) `O Musa! Come forward and do not fear. You are certainly among the safe ones."
Showing Sayyidina Misa >i Je another miracle, Allah said, "Thrust your hand in you collar and it will emerge shining white without any disease. And, out offear (of your hand remaining in this condition), attach your hand to your side (after which it will return to normal). These (the staff and the hand) are two signs from your Lord to pharaoh (Fir`aun) and his ministers. (So go and preach the truth to them) Verily they were ever a sinful folk."
Sayyidina Musa p>! 4+ then proposed two requests to Allah. The first was when he said, "O my Lord! I killed one of them and fear that they will kill me." The second was that the required someone to assist him in the task. Therefore, he said to Allah, "My brother Harun is more eloquent in speech than me, so send him as an aide to me to commend me. Ifear that they will falsify me."
Allah accepted this supplication of Sayyidina Musa pi Js and made Sayyidina Hariin -! «le, who was in Egypt, a Prophet before Sayyidina Misa Pru ale could reach Egypt. Therefore, Allah replied to Sayyidina Musa pI ale by saying, "We shall shortly strengthen your arm with your brother and grant the two of you a power, in the presence of which they will :.ever reach you. The two ofyou and those who follow you will be victorious with Our signs."
Note: The author of "Ma'ariful Qur'an" writes that the `fire' was a manifestation of Allah' s illumination, which appeared in the form of a`fire. It appeared in this form because it is impossible for anyone to
Surah Al-Qasas 28: 36-42
96
Anwar-ul-Bay4n (v. 7
see Allah's actual illumination in this world, as Allah told Sayyidina Musa pul ate, "You can never see me."
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(36) When Misa came to them with Our clear signs, they said, "This is conjured magic, and we have not heard of such a thing among our predecessors. (37) Misa said, "My Lord knows best who brings guidance from Him and who will meet a favourable end in the Hereafter. Verily, the oppressors will never succeed." (38) Pharaoh (Fir'aun) said, "O ministers! Besides myself, I know of no other deity for your people. O Haman! Kindle for me a fire on sand, then construct a tower for me so that I may get a peek at Miisa `s Lord. I strongly feel that he is from the liars." (39) Pharaoh (Fir'aun) and his armies were haughty on earth without justification and thought that they will never return to us. (40) So We seized
Pharaoh (Fir'aun) and his armies, and cast them into the sea. See what was the
plight of the oppressors. (41) We made them leaders who called towards the Fire. They will not be assisted in the Hereafter. (42) We set a curse after them in this world and on the Day of Judgment (Qiyamah), they shall be among the hateful.
SAYYIDINA MUSA J) 4s PREACHES TO PHARAOH (FIR'AUN) AND HIS MINISTERS
When Sayyidina Musa p>) «te reached Egypt, he met with his brother, Sayyidina Harn >' «le. The two of them then went to pharaoh (Fir'aun), who
was with his ministers, and presented the message of oneness of Allah (Tauhid)
to them. Sayyidina Musa >! «J+ also displayed the two miracles to him, whereupon "they said, `This is conjured magic, and we have not heard of such a thing (like a person being a Prophet) among our predecessors.
surah Al-Qasas 28: 36-42
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This was a lie because Sayyidina Yusuf >»! «le lived in Egypt previously. ince they regarded Sayyidina Musa's >I! «1s miracles as magic, they arranged a contest with the magicians of the time, as is mentioned in Surah A'raf , Surah qaHa and Surah Shu'ara . pharaoh (Fir`aun) and his ministers also asked sayyidina Misa I Je a series of foolish questions because they did not want to
pelieve him. These are also mentioned in Surah TaHa and Surah Shu'ara .When
Sayyidina Musa ¢%~ «ir noticed that they were implacable, he said to them, "My Lord knows best who brings guidance from Him and who will meet a favourable end in the Hereafter. Verily, the oppressors will never succeed."
Certain commentators have mentioned that Sayyidina Musa (>) le was
referring to the `favourable end" in this world. He therefore forewarned them about the fate they were to suffer when they would be eventually drowned.
The author of "Ruhul Ma'ani" writes that Sayyidina Musa's UI) Je message to them was that Allah has perfect knowledge about the people He chooses aS messengers and will never send liars and magicians to preach His message of Tauhid. He knows exactly who He is sending as a messenger and has promised his apostles a grand reward in both worlds.
When pharaoh (Fir'aun) realised that Sayyidina Musa p>) «1s and Sayyidina Hartin p> «le would not accept him as a deity, and that they could influence others as well, "pharaoh (Fir'aun) said, `O ministers! Besides myself I know of no other deity for your people."' Pharaoh (Fir'aun) said this despite knowing that Sayyidina Musa ¢% «le was truthful. A verse of Surah Bani Isra'il quotes Sayyidina Musa ¢>.' «Je as telling pharaoh (Fir'aun), "He replied "You know very well that only the Lord of the heavens and the earth revealed these as eye-openers. ~|Surah
17, verse 102]
However, to divert peoples' attention, pharaoh (Fir'aun) said, "O. Haman!
Kindle for me a fire on sand (i.e. bake some bricks), then construct a tower for me so that I may get a peek at Musa `s lord. I strongly feel that he isfrom the liars."
A verse of Surah Mu'min states that pharaoh (Fir'aun) said, "O Haman, build a tower for me so that I may reach the roads; the roads of the heavens so that I can have a close look at the deity of Musa. I strongly feel that he is a liar." Pharaoh (Fir`aun) made this statement to deceive the ignorant masses. No tower would be high enough to reach into the heavens. Little did they realise that his ambition would not reveal that Allah does not exist, but rather revealed pharaoh's (Fir'aun's) helplessness. If he really were a deity (as he claimed), he would not have required a tower nor any stepladder or the effort to climb. He should have then merely willed his desire for it to occur. However, the people in pharaoh's (Fir`aun's)presence were too overawed by his worldly power and authority to think for themselves or toaddresshim.
The Qur'an does not state whether Haman built the tower. However,
Allama Qurtubi «Je i) i«, has reported from Suddi a 4) i*, that Haman
completed the construction, after which Fir'oun ascended and shot an arrow into the sky. The arrow returned with blood, upon which Fir'oun told the people that
he had killed Sayyidina Misa's OU) «Je lord.
When he said this, Jibr'il >) «+ struck the tower with his wing, shattering
|
Surah Al-Qasas 28: 43-50
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Anwar-ul- Bayan {v.7)
= |
it into three fragments. One fragment fell on a part of pharaoh's (Fir'aun's) army, killing thousands. The other fragment fell in the sea, while the third fell in, westerly direction. Every person who participated in the construction was alsy killed. Although Suddi «tc «i a«, has reported this narration, he is also doubtfy
about its authenticity and writes thereafter, "Allah is best aware of th authenticity."
Some commentators say that pharaoh (Fir'aun) was only jesting when he asked Haman to construct the tower. They comment that he said this in respons
to Sayyidina Musa's >! «ie statement, when Sayyidina Musa p>! «le said "(Allah is) The Lord of the heavens, the earth and whatever is between the two; ifyoy
will be convinced." He also told Fir'aun, "He is your Lord and the Lord of you
forefathers."
Thereafter Allah says, "Pharaoh (Fir'aun) and his armies were haughty on earth
without justification and thought that they will never return to us. So We seized pharaoh (Fir'aun) and his armies, and cast them into the sea. See what was the plight of the oppressors."
"We made them leaders who called towards the Fire {by enticing others to perpetrate disbelief and polytheism (shirk)}. They will not be assisted in the Hereafter. We set a curse after them in this world (because all the believers will keep
cursing them) and on the Day of Judgment (Qiyamah), they shall be among the hateful."
With regard to the punishment pharaoh (Fir'aun) and his people will suffer, Allah says in Surah Mu'min, "They will be presented before the Fire morning and evening. And, on the day that Judgment day (Qiyamah) will take place, (they will be told) `Enter the people of pharaoh (Fir`aun) into the worst of punishments." [Surah 40, verse 46}
Note:
"We made them leaders who called towards the Fire." This verse denotes
that the word Imam (translated above as "Jeaders") refers to leaders in evil, just as it refers to leaders in good. When people respond to the evil enticing of certain leaders, it may also be said that they are
following their Imam. Therefore, one should not be deceived by
thinking that certain sects are Muslims because their leaders are called Imams. A person leading others to disbelief may be termed an Imam of disbelief, and a person calling others to polytheism (shirk) may be termed an Imam of polytheism (shirk).
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(43) Verily, after We had destroyed the former generations, We granted Misa the book as an eye-opener for people and a guidance and mercy so that they may take heed. (44) You were never by the western side when We gave Misa the laws, nor were you among the witnesses to this. (45) However We created many generations, after which a long period of time passed by. You were not even a resident from the people of Madyan. You recite Our verses to them, and it is only We Who send messengers. (46) You were not beside Mount Tar when We called, but you have been blessed with a mercy from your Lord so that you may warn a nation to whom a warmer has. not come before, so that they may take heed. (47) We would not have sent messengers if it were not for the fact that a calamity would afflict them on account of what their hands sent ahead causing them to say, "O our Lord! Why did You not send a messenger to us so that we could follow Your verses and become of the believers?" (48) When the truth came to them from Us, they said, "Why is he not given the like of what was given to Misa?" Did people not reject what was previously given to Musa?" They said, "IT'wo magicians assisting each other," and they said, "We do not accept any of them." (49) Say, "Produce a book from Allah better in guidance
than the two of them, which I shall follow if you are truthful." (50) If they do
not respond to you, then you should know that they are following only their whims. Who can be more unjust than the one who follows his. whims without any guidance from Allah? Verily Allah does not guide an oppressive nation.
THE TORAH IS REPLETE WITH EYE- OPENERS, GUIDANCE AND MERCY
The above verses contain the following:
Firstly: There were many Prophets ¢~' -«1+ before Sayyidina Musa >) ale, who propagated the truth, sounded warnings and conveyed glad tidings. However, their nations falsified them, because of which Allah destroyed them. It was only the remaining generations that grew to eventually become the Bani Isra'il to whom Sayyidina Musa >! ale was sent.
SSuS rah Al-Qasas 28: 43-50
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Allah says, "Verily, after We had destroyed the former generations, We granted Musa the book as an eye-opener for people and a guidance and mercy so that they may take heed." Allah also says, "However We created many generations, after which a long period of time passed by." Eventually they lost what the Prophets Wi ~@le had taught them and Allah sent more the Holy Prophets to teach them, culminating with the Holy Prophet ply ate 1 te."
Secondly: Despite being unlettered and deprived of the opportunity to study, The Holy Prophet --, te 4) t+ informed people of the detailed accounts of the former nations. The fact that the Bani Isra'il accepted all these incidents testifies to the fact that the Holy Prophet -l-; «le i} .t2 could have known about: them only through divine revelation.
Allah tells the Holy Prophet p+ «le a) Le, "You were never by the western side when We gave Musa the laws, nor were you among the witnesses to this." Allah also says, "You were not even a resident from the people of Madyan. You recite Our verses to them and it is only We Who send messengers." i.e. The Holy Prophet pls le ai! be informed people of these narratives by reciting the verses of the Qur'an to them.
"You were not beside Mount Tur when We called [to Sayyidina Musa >! Je], but you (have knowledge about it because you) have been blessed with a mercy (of apostleship) from your Lord." Thereafter, Allah cites the object of the revelation. Allah says that it has been sent to the Holy Prophet pls «1+ 4) is so that he "may warn a nation to whom a warner has not come before, so that they may take heed." The "nation" referred to in this verse is the Arabs, to whom the Holy Prophet 4! Wo ry «le was the first the Holy Prophet to be sent to them after Sayyidina Isma'il
pond! ale,
Thirdly: Allah explains the reason for sending a Holy Prophet to people. Allah says, "We would not have sent messengers if it were not for the fact that a calamity would afflict them on account of what their hands sent ahead (i.e. on account of their sins), causing them to say, `O our Lord! Why did You not send a messenger to us so that we could follow Your verses and become of the believers?" Allah sends Prophets pull egdle to people so that they can never offer the above excuse.
Fourthly: "When the truth came to them from Us, they said, `Why is he not given the like of what was given to Musa?"' i.e. Why is the Qur'an not a complete book like the Torah? The Polytheists of Makkah said this to the Jews.
Allah replies by telling them, "Did people not reject what was previously given to Musa?" Not only did people reject the Torah, but they even went to the extent of saying that Sayyidina Musa and Hartin pI! «le are `Two magicians assisting each other,' and they said, `We do not accept any of them'' If the revelation of a complete book was required before people believed, why was it that people rejected the Torah, which was revealed all at once? By making such statements, the polytheists never meant to believe even if their requests were fulfilled. These were mere excuses.
Fifthly: "Say, `Produce a book from Allah, better in guidance than the two of them (ie. the Qur'an and the original Torah), which I shall follow if you are truthful.'" Here a challenge is issued to those who reject the Qur'an and the Torah. They are challenged to write a book to compete with these two. It is obvious that they will
surah Al-Qasas 28: 51-55
101
Anwar-ul-Baya(nv.7)
never meet the challenge and therefore they will have to accept the Qur'an,
which confirms the veracity of the Torah as well.
Thereafter, Allah tells the Holy Prophet .i-5 ac ii te, "If they do not respond to you (and they can never do so), then you should know that they are following only their whims. Who can be more unjust than the one who follows his whims without any guidance from Allah? Verily Allah does not guide an oppressive nation." Only
oppressors refute the truth after it has become apparent before them.
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(51) We sent this Word repeatedly to them so that they may take heed. (52) Those to whom We have given the Book from before believe in it. (53) When it is recited to them, they say, "We believe in it. It is definitely the truth from our Lord. Indeed, we were subservient from before." (54) These people will be granted double reward on account of their patience. They resist evil with good and spend from what We have given them. (55) When they hear futility, they turn away from it saying, "Our deeds are ours and your deeds are yours. We greet you with peace. We do not wish to converse with the ignorant."
THOSE WHO BELIEVED IN THE PREVIOUS SCRIPTURES WILL RECEIVE A DOUBLE REWARD BY ACCEPTING THE QUR'AN
"We sent this Word (the Qur'an) repeatedly to them so that they may take heed." This refers to the continuous succession of verses containing warnings, narratives, glad tidings, advice, etc.
Referring to the Ahlul Kitab (People of the Book), Allah then says, "Those to whom We have given the Book from before believe in it (i.e. in the Qur'an). When it is recited to them, they say, `We believe in it. It is definitely the truth from our Lord. Indeed, we were subservient from before."' When the Holy Prophet ly ale ai be arrived in Madinah, many sincere Jews, like Sayyidina Abdullah bin Salam 4! 2, «s, accepted Islam. There were also several Christians who accepted Islam, like Sayyidina Salman Farsi «+ 3) >, and Sayyidina Tamim Dari «+ 4! >).
When Sayyidina Ja'far bin Abi Talib «+ 41 +, and others migrated to Abysinnia, they managed to convert the king (Najashi) and many other Christians. When Sayyidina Ja'far « ! 2, returned to join the Muslims in
Madinah, thirty-two Christians accompanied him, all of whom readily accepted
Islam. They said that they were aware of the fact that the final Prophet wt 4) i. ms was soon to arrive with a divine scripture.
a Surah Al-Qasas 28: 51-55
102
Anwar-ul-Bayan (v. 7 BAYT)
Allah then speaks further about the believers (Mu'minin) who were formerly Ahlul Kitab (people of the Book) when He says, "These people will be granted doubje reward on account of their patience." Sayyidina Abu Musa Ash`ari «© © 2) reports from the Holy Prophet iy «te 4! is that the following three groups of People will receive double reward:
(1) Those People of the Book. Who believed in their Prophet ang then also believed in Muhammad poy ae i bo.
(2) Those slaves who, together with fulfilling the errands of their masters, also take care to fulfil the obligations of Islam upon them.
(3) Those people who marry their slave women after educating them thoroughly. [Bukhari v. | p. 20]
Allah says that they will receiv this reward "on account of their patience." This "patience" refers to a vast spectrum of things. It refers to fulfilling the religious duties of their former religion's, as well as following the rites and duties of Islam. It will also refer to the hardships and difficulties experienced after converting to Islam at the hands of other Ahlul Kitab.
Allah describes the believing Ahlul Kitab (people of the Book) as people who "resist evil with good... "i.e. they carry out good deeds after perpetrating sins, because of which these sins are forgiven. Allah says in Surah Hud, "Verily good deeds obliterate evil deeds." [Surah 11, verse 114]
Sayyidina Abu Dharr «+ 4) 2, narrates that the Holy Prophet ply ate ii Le told him, "Fear Allah wherever you may be, and follow up a sin with a good deed, by which the sin will be effaced. Associate with people ofgood character." ["Mishkat" p. 432]
Other commentators have interpreted "resist evil with good" to mean that the believers among the Ahlul Kitab (people of the Book) immediately resort to repentance after committing any sin. More in relation to the other verses, certain commentators have interpreted "resist evil with good" to mean that they are not tude and uncivil to those who behave rudely with them. They do not take revenge, but rather overlook and forgive the wrong done to them. This is in keeping with a verse of Surah HaMim Sajdah, where Allah says, "Resist with that
which is best." [Surah 41, verse 34]
Thereafter, Allah describes another of their virtues when He says that they
"spend from what We have given them." This is the standard quality of all
Mu'minin, as described in numerous verses of the Qur'an.
"Ma'`alimut Tanzil" reports that when the group of Christian converts accompanying Sayyidina Ja'far + 5 2, saw the poor state of the Muslims in Madinah, they requested permission from the Holy Prophet ply «le &! Lo saying, "Allow us to return to Abysinnia and bring along our vast fortunes to assist the Muslims." When the Holy Prophet .-, s+ 4! 12 permitted them, they fulfilled their pledge and were a great help to the Muslims.
Describing them further, Allah says, "When they hear futility, they turn away from it saying, `Our deeds are ours and your deeds are yours. We greet you with peace. We do not wish to converse with the ignorant."' The greeting of peace mentioned in
surah Al-Qasas 28: 56
103
Anwar-ul-Bayan (v.7
this verse is not with the same tone and intent as Muslims normally greet each other. It is rather used as a method of escaping from the unwanted company of those engaged in futile talks.
Allama Qurtubi «i aaa, reports (p. 296) from Sayyidina Urwa bin Zubair
we bi 52, that the Abysinnian king Najashi sent twelve people to meet the Holy prophet ely ste <i vin Makkah. They all accepted Islam and, as they left the Holy Prophet's ploy aie ati J» presence, Abu Jahl mocked them saying, "You people are real losers and are a miserable group. You have unhesitatingly accepted what Muhammad -L-» le si ie says and must surely be the most foolish group of riders." In reply to his babbling, they merely said, "We greet you with peace." They
also added, "We accepted true guidance when it came to us and have not deprived ourselves of good. Our deeds are ours and your deeds are yours." Allah quotes their reply in the Qur'an.
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(56) Verily you cannot guide those whom you love, but Allah guides whoever He wills. He is best aware of those who are rightly guided.
ALLAH WILL GUIDE WHOEVER HE WILLS
Guidance (hidaya) has two connotations. The first is called `Ira'atut Tariq,' and refers to pointing out the route. The second called `Isal Ilal Matlab' refers to actually delivering the person to the desired destination. Both these connotations are referred to in the various verses of the Qur'an.
It should be understood that Allah has outlined and pointed out the way to salvation for humanity and Jinn via the agency of the Holy Prophet ply ale ait Le. Therefore, the act of `Ira'atut Tariq' has been accomplished by the Holy Prophet pkey ale ail te because he strove hard to convey the message of oneness of Allah (Tauhid) to the people. Thereafter, it was left to the peopletodecide whether they will follow the guidance or not. It was not possible, nor necessary for the Holy
Prophet pl+y ale ai le to make people believe thereafter, i.e. he was unable to
accomplish the task of `Isal Ilal Matlab.'
The Holy Prophet's -L+y «le i! .te uncle, Abu Talib, assisted him greatly during his lifetime. He raised the Holy Prophet -- «1+ «| Le and even protected him against the polytheists of Makkah when the Holy Prophet ply «le a! je announced his Prophethood. However, Abu Talib never accepted Islam. When the Holy Prophet ,t-) we 4) ,olearnt that Abu Talib was on his deathbed, he hastened to the house and implored his uncle to recite "La ilaha IIAllah," adding that he [The Holy Prophet -l-» «le ii 12] would be witness to this in the Hereafter.
The two polytheists Abu Jahl and Abdullah bin Umayyah were also present atthat time. They induced Abu Talib to die rather as an adherent of the faith of his father, Abdul Muttalib. As the Holy Prophet ply «le -i! Le spoke to Abu Talib, he told the Holy Prophet pls ale 1. that he would have certainly pleased him
by reciting the Kalimah of Islam ("La ilaha II/Allah") if he did not fear that the
Surah Al-Qasas_28: _57- 60
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Anwar-ul-Bayan (y,
Quraysh would ridicule him by saying that he did so out of fear. Eventually, died without accepting Islam.
_ The Holy Prophet 5 «i ai t+ left the house in extreme grief, whereupy Allah revealed the verse, "Verily you cannot guide those whom you love, but Alj guides whoever he wills. He is best aware of those who are rightly guided." [Muslim y, p. 40, Bukhari v. 2 p. 703)
This verse proves that only Allah can actually make a person believe.
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(57) They say, "If we follow the guidance with you, we will be removed from our land." Have We not granted them a peaceful Haram, to which the fruit of everything is attracted as a provision from Us? However, most of them have no knowledge. (58) Many were the towns that We have destroyed, who boasted about their affluence. There lie (the ruins of) their homes, which were occupied only a short while after them. We have always been the successors. (59) Your Lord would never destroy towns until He sends a messenger to their capital, reciting His verses to them. We would never destroy towns unless their inhabitants were oppressive. (60) Whatever you have been granted are the assets and adornments of this worldly life. That which is with Allah is best and eternal. Do you not understand?
A REFUTATION OF THE CLAIM OF THE MAKKANS THAT THE! WOULD BE EXPELLED FROM THEIR LAND IF THEY ACCEPTED ISLAM
Allama Qurtubi «Je i) a, writes (v. 7 p. 300) that Harith bin Uthman bit Naufal bin Abd Manéaf once told the Holy Prophet ply «le a) be, "We know thi you preach the truth, but we cannot accept your preaching because we fear thil the Arabs will (oppose us and eventually) remove us from Makkah." Alla replies to this statement by saying, "Have We not granted them a peaceful Haram. This was merely a lame excuse because, although the Arabs were warmonges they took care never to harm the people of Makkah because of the sanctity of the
town.
surah Al-Qasas 28: 61- 67
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105
Anwar-ul-Bayan (v. 7)
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Allah describes Makkah further by saying that it is a place "to which the fruit of everything is attracted as a provision from Us?" Together with a peaceful existence, the people of Makkah always enjoyed abundant provisions.
Allah addresses the Makkans in Surah Quraysh saying, "They should worship
the Lord of this House (Ka'ba) Who fed them in their hunger and granted them safety from their fear." [Surah 106, verses 3,4)
"However, most of them have no. knowledge." Most of the polytheists in Makkah did not realise that Allah will still provide for them if they accepted Islam and would not allow their enemies to vanquish them.
"Many were the towns that We have destroyed, who boasted about their affluence. There lie (the ruins of) their homes, which were occupied only a short while after them." This verse tells that polytheists that their notion of being expelled after accepting Islam is fallacious. Islam does not bring destruction to people, but it is disbelief that destroys people, as occurred to the people of the past. When these people
falsified the Prophets ---) 41s, they were annihilated. It may have been only some travellers who used their structures afterwards as they passed by them.
Otherwise, these structures served no purpose afterwards.
"We have always been the successors." Allah is always the Master of everything and will still have control after the temporary owners of this world have passed away.
ALLAH WILL NEVER DESTROY A TOWN UNTIL HE SENDS A PROPHET TO THEM
"Your Lord would never destroy towns until He sends a messenger to their capital, reciting His verses to them. We would never destroy towns unless their inhabitants were oppressive." It is only when the people of a town falsify the Prophet sent to them and when they excel in sins that Allah punishes them.
"Whatever you have been granted are the assets and adornments of this worldly life. That which is with Allah is best and eternal. Do you not understand?" In this verse, Allah impresses upon peoples' minds that the splendour of this world is temporary. They should not be enamoured by it because it will lead them to reject the truth and enter them into Hell. They should rather turn their attention to the Hereafter and strive for it because it is everlasting.
.. to which the fruit of everything is attracted as a provision from Us?" In this description of the Haram of Makkah, Ulema (scholars) mention that the produce of every tree and machine is implied by the word `fruit'. Therefore, every manufactured article will also find its way to the shores near Makkah, as is evident today as well. Annually, millions of people arrive in Makkah for Hajj and Umrah, yet there has never been a shortage of food and manufactured articles. The same may be said for Madinah, in favour of which the Holy Prophet ples ale dil Je prayed to Allah (as has already passed in the commentary of verse 126 of Surah Baqarah).
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(61) Can the person who has realised the promise We made to him, be like the `one to whom We have granted the pleasures of this worldly life, after which he will be from those to be apprehended and presented on the Day of judgment (Qiyamah)? (62) The day when Allah shall call them saying, "Where are those partners that you ascribed to Me?" (63) Those against whom the decree shall be passed, will say, "O our Lord! These are the ones whom we have led astray. We led them astray just as we were astray. We seek exoneration from You. They never worshipped us." (64) It will be said, "Call your partners." They will then call for them, but they will not respond to them. They will also see the punishment. If only they were rightly guided. (65) The day when Allah will call them saying, "What reply did you give to the messengers?" (66) All information will be lost to them on that day and they will not be able to ask each other. (67) As for him who repents, believes and does righteous deeds, it is expected that they will be from the successful ones. -
ALLAH WILL ASK THE IDOLATERS WHERE THEIR GODS ARE ON THE DAY OF JUDGMENT (QIYAMAH)
Drawing a distinction between a believer (Mu'min) and a disbeliever, Allah says, "Can the person {the believer (Mu'min)} who has realised the promise We made to him (i.e. of Heaven) be like the one (the disbeliever) whom We have granted the pleasures of this worldly life, after which he will be from those to be apprehended and presented on the Day of judgment (Qiyamah) (after which he will be assigned to Hell)', This verse warns the disbelievers and also advises the believer (Mu'min) by telling them not to be enamoured with the temporary pleasures of this world which the disbelievers possess.
Sayyidina Abu Hurayra «+ 4\ 2, reports from the Holy Prophet «le a) t+
ps that a believer (Mu'min) must never envy any bounty enjoyed by a sinner because he can never know what awaits the person after death. Allah has kept a punishment in store for him which never ends i.e. Hell from which he will find no escape.
"The day when Allah shall call them saying, `Where are those partners that you ascribed to Me?' Those {devils (Shayatin)} against whom the decree (to enter Hell) shall be passed, will say, `O our Lord! These are the ones whom we have led astray. We led them astray just as we were astray (i.e. just like none forced us to do what we did, we
1-Qasas 28: 68-73
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Anwar-ul-Bayan (v.7
never forced them). We seek exoneration from You. They never worshipped us (they worshipped their own whims instead). wt
Allah describes the same scene in Surah Baqarah, where He says, "When those who were followed disassociate themselves from those who followed them; and they see the punishment; and all ties between them are severed. Those who had followed will
say, `Ifonly we could return (to the world), then we too will disassociate ourselves from them as they now do to us. In this manner Allah will show them their actions as a cause ofregret to them. They will never be able to escape from the fire." [Surah 2, verses 166, 167]
Allah continues to say, "It will be said, `Call your partners.' They will then call for them, but they will not respond to them. They (the misguided and those who misguided others) will also see the punishment. (They will then wish) If only they were rightly .guided." They will wish that they could save themselves from punishment, but this will be impossible.
"The day when Allah will call them saying, `What reply did you give to the messengers?' All information will be lost to them on that day and they will not be able to ask each other." They will be senseless on that day and wil forget whatever they
told the Prophets po pete.
Allah says in Surah Ma'idah, "The day when Allah shall gather the messengers and ask, `What reply did you receive?' They will submit, `We have no knowledge. Most surely only You are the Knower of the unseen."' Because of the awe of that day, even these Prophets ->! »4¢e will be unable to give an accurate reply. Therefore, how can disbelievers and Polytheists be expected to give a reply when their situation will be much worse?
Thereafter, Allah mentions those who accepted Islam. Allah says, "As for him who repents, believes and does righteous deeds, it is expected that they will be from the successful ones."
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(68) Your Lord creates whatever He wills and selects. They have no choice. Allah
Surah Al-Qasas 28: 68-73
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Anwar-ul-Bay4n (v,7
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is Pure and Exalted above all they ascribe as partner to Him. (69) And your Lord
knows what their hearts conceal and what they reveal. (70) He is Allah, besides
Whom there is no deity. All praise belongs to Him in this world and in the Hereafter. All command is His, and to Him shall you all be returned. (71) Say, "Yell me. If Allah makes the night perpetual for you until the Day of Judgment (Qiyamah), which deity besides Him can bring light to you? Can you not hear?" (72) Say, "Tell me. If Allah makes the day perpetual for you until the Day of Judgment (Qiyamah), which deity besides Him can bring night to you, in which you may find peace? Can you not see?" (73) Out of His mercy, He has created the day and the night for you so that you may find peace in them, seek from His bounty, and express your gratitude to Him.
IF ALLAH PERPETUATES THE DAY OR THE NIGHT, WHO CAN PREVENT HIM?
"Your Lord creates whatever He wills and selects. They have no choice. Allah is Pure and Exalted above all they ascribe as partner to Him." Certain commentators have mentioned that this verse was revealed in response to the comment made by Walid bin Mughiera, when he said that Allah should have made an affluent person from Makkah or Ta'if a Prophet instead of the Holy Prophet pis te ai Le, Referring to this statement, Allah says in Surah Zukhruf, "They say, `Why is this Qur'an not revealed to a prominent man from one of the two cities?"' [Surah 43, verse 31]
Other commentators have mentioned that the verse replies to a statement of the Jews who told the Holy Prophet ply «le ai Le that they would believe in him only if an angel besides Jibr'il ->) «Je brought the revelation. Allah emphatically states, "Your Lord creates whatever He wills and selects." i.e. Allah will select whom He wills to be a Prophet and to bring His revelation. People have no choice in the matter.
Sayyidina Abdullah bin Abbas «+ 4) ..2, interprets the verse to mean that
Allah selects whoever He wills to be obedient to Him [Qurtubi]. Other commentators mention that Allah selects which laws to pass with regard to religion (D'in) and natural occurrences. None is partner to Him in any of these regards.
Even in Allah's selection of Prophets pt! ple, He reserves the right to honour certain Prophets ¢' -¢1e above the rest, and to assign a larger number of followers to some instead of others. Sayyidina Ibrahim pW! «le is regarded as Allah's friend, while the Holy Prophet pl-y «le a1 le is termed as "Allah's beloved" and was also conferred the honour of meeting Allah in Mi'raj (ascension). Sayyidina Misa ¢%/\ «le was honoured enough to converse directly with Allah, whilst Sayyidina Isa > a is regarded as Allah's `spirit' and `word.'
Similarly, Allah chooses whichever angels He wills for whatever task He
chooses. Allah says in Surah Hajj , "Allah selects messengers from the angels and from mankind." Allah has also made certain gardens of Heaven better than others,
Jannatul Firdous (Garden of paradise) being the best of these. Likewise, Allah has given superiority to the Masjidul Haram above all other Masajid and declared a
portion of the Masjidun Nabawi (Mosque of the Holy Prophet ply «le a\ Le) to bea part of the gardens of Heaven.
surah Al-Qasas 28: _74-75
109
Anwar-ul-Bayan (v. 7
From the religious scholars, Allah has accepted some for greater tasks of
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Allah then reminds people of His great bounty upon them. He says, "Say (to the disbelievers), `Tell me. If Allah makes the night perpetual for you until the Day of judgment (Qiyamah), which deity (of yours) besides Him can bring light to you? Can you not hear?' Say, `Tell me. If Allah makes the day perpetual for you until the Day of judgment (Qiyamah), which deity besides Him can bring night to you, in which you may find peace (and rest)? Can you not see?"'
The benefits of having the day and night alternate as they do are too numerous to mention. Allah states two of them when he says, "Out of His mercy, He has created the day and the night for you so that you may find peace (and sleep) therein (at night), seek from His bounty (i.e. earn a living by day), and express your gratitude to Him."
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(74) The day when Allah will call them saying, "Where are the partners that you ascribed to Me?" (75) We will extract a witness from every nation and say, "Produce your proof." They will then come to know that the truth belongs to Allah and whatever they ascribed to Allah will be lost to them.
A WITNESS AND PROOF WILL BE REQUIRED FROM EVERY NATION ON THE DAY OF QIYAMAH
Allah reiterates a previous verse when he says, "The day when Allah will call them saying, `Where are the partners that you ascribed to Me?" However, the occasion is different. When this question was posed previously, Allah said, "Those against whom the decree shall be passed, will say, `O our Lord! These are the ones whom we have led astray.. We led them astray just as we were astray. We seek exoneration from You.
They never worshipped us.'"
Surah Al-Qasas 28: 76-82
110
Anwar-ul-Bayan (v.7
However, in the verse under discussion, the people will not be able to respond to the question. For this reason, Allah "will extract a witness from every nation and say, `Produce your proof" Allah will present the Prophets >! 4s as
witnesses to attest to the disobedience of these nations.
It will only be then that they will "come to know that the truth belongs to Allah..." Whereas they contested everything the Prophets ---! »e told them in this world, they will realise the error of their ways on the Day of judgment (Qiyamah). Then also, "whatever they ascribed to Allah will be lost to them." They will not receive the anticipated assistance from their gods.
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(76) Indeed Qariin was from Miisa`'s people, but rebelled against them. We granted him treasures, the keys of which were too heavy for a mighty troop of men. When his people told him, "Do not be boastful, for verily Allah does not like the boastful." (77) "Seek the Home of the Hereafter using the means that Allah has granted you and do not forget your portion from this world. Be benevolent just as Allah has been benevolent unto you. And do not seek
corruption on earth, for Allah does not like those who create corruption." (78)
He replied, "I have been granted all of this because of the knowledge I possess." Did he not know that Allah has already destroyed many generations before him
surah AL-Qasas . 28: __76-82
111
Anwar-ul-Bayan (v_7)
who were more powerful than him and larger in number? The criminals will not pe questioned about their sins. (79) So he emerged among his people in pomp and splendour. Those who desited the world gaped, "If only we also possessed what Qarin has! Undoubtedly, he is extremely fortunate." (80) Those who were granted knowledge said, "Woe to you! Allah's rewards are better for the one who believes and does good deeds. Only the patient ones shall receive this." (81) So We plunged Qarin and his home within the ground. There were no troops to
assist him against Allah, nor could he assist himself. (82) Those who aspired to be like him the previous day, said the next morning, "O dear! Indeed Allah.
enlarges sustenance for those bondsmen He wills and straitens. If it were not for
Allah's favour on us, we would also have been plunged (in the earth). Alas! The disbelievers will certainly not succeed."
QARUN BOASTS ABOUT HIS WEALTH, PEOPLE ENVY HIM, BUT THE GROUND EVENTUALLY SWALLOWS HIM
The above verses cite the incident of Qartin. Allah says, "Indeed Qarun was
from Musa's people, but rebelled against them." Commentators have mentioned various opinions about Qarun. Some say that he was the son of Sayyidina Musa's
phe ade paternal uncle, while others say that he was the uncle himself. Others are of the opinion that he was the son of Sayyidina Musa's ->J! «J maternal aunt. However, all these opinions are based on Isra'ili narrations and cannot be authenticated.
Allah "granted him treasures, the keys of which were too heavy for a mighty troop of men. "Excessive wealth usually breeds arrogance in a person. Qarin was no exception. Therefore, his people advised him saying, "Do not be boastful, for verily Allah does not like the boastful. Seek the Home of the Hereafter using the means that Allah has granted you..." They advised him to spend in Allah's path so that the rewards may accrue to him in the Hereafter. It should not be that a person leaves all his wealth behind for his heirs without benefiting from it. In saying this, they cautioned him against squandering his wealth, thereby destroying his life in the Hereafter.
Sayyidina Abu Hurayra «s \ ..2, narrates that the Holy Prophet «le a) L. pe) said, "Man says, `My wealth! My wealth!' whereas only three things are actually his. (1) The food that he ate and digested, (2) the clothing that he wore out, and (3) the wealth that he spent for Allah's pleasure, thereby accumulating a treasure. All else he will leave for his heirs." [Muslim v. 2 p. 407]
Sayyidina Abdullah bin Mas'iid «+ 4 ..2) reports that the Holy Prophet 1+ ply ate. «it once asked the Sahabah ,++ ai ..2,, "Which of you likes the wealth of his heirs more than his own wealth?" They replied, "None :*f us can possibly like his heir's wealth more than his own." Thereupon the Holy Prophet pls ale ail be said, "Understand that your wealth is only what you have sent ahead (i.e. spent for Allah's pleasure to be rewarded in the Hereafter). The wealth left behind belongs to the heirs."
It is strange that people tend to become more miserly as they accrue more wealth. They will spend millions to purchase another factory in addition to their existing factory, but would not contribute even a few hundred for building a
76-82
Anwar-ul-Bayan (v. 7
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Masjid. Such people think only about the world, to the extent that they even take stock of their businesses while performing Salah.
Qarun's people also advised him thus: "...and do not forget your portion from this world" i.e. do not fail to use that portion of your worldly wealth that would be of assistance to you in the Hereafter. Allah says in Surah Muzzammil, "Whatever good you sent ahead for yourselves, you will find it with Allah." [Surah 73, verse 20]
Certain commentators have interpreted the above advice to mean that he
should also utilise the wealth for his personal needs. However, the first
interpretation is best because a person boasting about his wealth does not need to be advised to spend on himself.
They also told him, "Be benevolent just as Allah has been benevolent unto you. And do not seek corruption on earth, for Allah does not like those who create corruption." In this they advised him not to squander his wealth in sinful and wasteful ways.
In response to the good counsel, Qarun replied by saying, "I have been granted all of this (wealth) because of the knowledge I possess." Sayyidina Abdullah bin Abbas «© 4! 2) reports that Qari had mastered the art of alchemy, by which he could turn things into gold. Other commentators say that he was a
good businessman. Therefore, he meant to tell the people that he deserves to earn the fruit of his labours. He believed that he could now use the wealth as he
pleased.
Allah replied to this statement by saying, "Did he not know that Allah has already destroyed many generations before him who were more powerful than him and larger in number?" He therefore had nothing to boast about because Allah had given more to others, whom he easily destroyed when He willed. None of these assets could save them from Allah's punishment.
"The criminals will not be questioned about their sins." Since Allah has knowledge of everything and the recording angels write every deed down, Allah does not have to ask people whether they perpetrated certain sins or not. The evidence speaks for itself. Those verses that make mention of questioning refer to
rhetorical questions, which need not be answered. They will be asked about their
sins as a manner of reproach.
"So he emerged among his people in pomp and splendour." Even in present times, people tour the town in great splendour to display their wealth and invite people to meals merely to show off their possessions. People even show off the wedding gifts they give their daughters by transporting them individually to the groom's house. They are then displayed for all present to see, as a mark of their affluence.
Impressed by Qarun's wealth, "Those who desired the world gaped, `If only we also possessed what Qartn has! Undoubtedly, he is extremely fortunate."
Hearing this response, "Those who were granted knowledge (of the transitory nature of worldly commodities) said, `Woe to you! Allah's rewards are better for the one who believes and does good deeds. Only the patient ones shall receive this."' The Holy Prophet ,i-y «le is) Le has mentioned that the smallest Heaven will be ten times
surah Al-Qasas 28: 83-84
113
Anwar-ul Bayan vy. 2
jarger than this entire world.
It was then that Allah's punishment overtook Qarian. Allah says, "So We junged Qarin and his home within the ground. There were no troops to assist him faint Allah, nor could he assist himself"
"Those who aspired to be like him the previous day, said the next morning, `O dear! (We were extremely foolish) Indeed Allah enlarges sustenance for those bondsmen He wills and straitens." Wealth does not signify that Allah loves a person, and neither should such persons be envied.
They also said, "If it were not for Allah's favour on us (by not fulfilling our aspiration to be like him), we would also have been plunged (in the earth with him). Alas! The disbelievers will surely not succeed."
Sayyidina Abu Hurayra «s .\ 2, reports from the Holy Prophet ply ae i Le that a believer (Mu'min) must never envy any bounty enjoyed by a sinner pecause he can never know what awaits the person after death. Allah has kept a
unishment in store for him, which never ends i.e. Hell from which there is no escape. ["Mishkat" p. 447]
The wealth of the disbelievers cannot be compared to the bounties that the believers (Mu'minin) will receive in Heaven.
Note: How is the story of Qarun linked to the preceding subject matter? Commentators have cited the following two reasons for this:
1. The story of Qarun is linked to the story of Sayyidina Misa -%!\ «le, with which the Surah began when Allah says, "With the truth, We recite to you from the narrative of Musa and Fir'aun for those people who believe." [verse 3]
2. The story is linked to verse 60, where Allah says, "Whatever you have
been granted are the assets and adornments of this worldly life. Th: . which is with Allah is best and eternal. Do you not understand?" The story of Qarin depicts the same lesson. ["Ruhul Ma'ani']
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(83) This is the Home of the Hereafter, which We shall appoint for those who do not desire pageantry on earth nor corruption. The best outcome shall be for the Pious. (84) Whoever brings a good deed will receive better than that. Whoever brings a sin, the sinners will be punished only for what they did.
THE HEREAFTER IS FOR THOSE WHO DO NOT DESIRE PAGEANTRY AND CORRUPTION ON EARTH
Allah declares, "This is the Home of the Hereafter, which We shall appoint for
Surah Al-Qasas_28:__ 85-88
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those (righteous people) who do not desire pageantry on earth nor corruption. The bey outcome shall be for the pious." It is incumbent on every person to submit befor, Allah's grandeur and to perpetually adopt humility. The more a person
recognises Allah, the more humble should he be.
People who aspire to attain nobility in this world commit a great number of sins in realising their aim. They also tend to perpetrate a great deal of injustice against others. Some even resort to violence and murder if they feel the need to, Despite their misguided efforts, they are depriving themselves of Heaven ang also fail to achieve the success and honour which is attained by those who Obey Allah' s commands. They merely thrive on the little power they possess, because of which people are terrified to speak against them.
THE VIRTUE OF HUMILITY AND THE ABOMINATION OF PRIDE
The Holy Prophet pl+y «le i Le said, "The person who humbles himself for Allah, Allah will elevate him. He will consider himself small in his own estimation, but will be high in people's esteem. Allah will humiliate whoever is
proud. He will consider himself great in his own estimation, but will be more
degraded than a dog and a pig in the eyes of people." ["Mishkat" p. 434]
The Holy Prophet -L- + i! Le has also mentioned that the person who has pride equal to even a mustard seed shall never enter Heaven. ["Mishkat" p. 433]
The Holy Prophet pt) i 4 has also mentioned that proud people will appear as small as ants on the Day of Judgment (Qiyamah). They will then be cast into a pit of Hell called `Bawlis,' where they will be engulfed in flames and `Tinatul Khabal' (the discharge emanating from the bodies of the people of Hell)
will be given to them to drink. [Tirmidhi]
"Whoever brings a good deed {on the Day of Judgment (Qiyamah)} will receive better than that." The greatest deed is belief (Iman), for which a person will attain the everlasting bliss of Heaven. Every deed will receive a minimum of tenfold reward. On the other hand, "Whoever brings a sin; the sinners will be punished only for what they did." The worst of sins is disbelief and polytheism (shirk), which will condemn people to an eternity in Hell. Whether rich or poor, noble or debased, every disbeliever and polytheist will be doomed to Hell.
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surah Al-Qasas 28: 85-88
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Anwir-ul-Bayan (v.7
(85) Verily, the One Who decreed the-Qur'an for you shall return you to your place of return. Say, "My Lord knows best who brings guidance and who is in manifest error." (86) You never anticipated that a scripture would be given to you, but it is only by the mercy of your Lord. So never be an accomplice to the disbelievers. (87) They should never prevent you from Allah `s verses after they have been revealed to you. Keep calling towards your Lord and never be from
the idolaters. (88) Do not call to another deity with Allah. There is none worthy of worship besides Him. Everything shall perish besides His Countenance. All
decisions rest with Him and to Him shall you all be returned.
THE HOLY PROPHET ly a al le WAS GIVEN THE QUR'AN BECAUSE OF ALLAH'S MERCY
Commentators mention that the first of the above verses promises the Holy Prophet pi-y «le \ le that he will be allowed to return to his native city of Makkah after migrating to Madinah. Consequently, in the 8th year after Hijrah, the Holy Prophet pl «te 1 2 entered Makkah as a victor.
Allama Qurtubi te 41 a«, reports that when the Holy Prophet ply ale 4) be
reached a place called Juhfa en route to Madinah, he longed to return to his hometown of Makkah. On that occasion, Jibr'il pu «te arrived with the revelation of the above verse. Based on this narration, certain commentators have
interpreted the word `farada' (translated above as "decreed") to mean revealed' ie. "Verily, the One Who revealed the Qur'an to you shall return you to your place of
return (i.e. to Makkah)."
Other commentators have interpreted the verse to mean that Allah will return the Holy prophet ply ale a! 1. to Heaven.
"Say, `My Lord knows best who brings guidance and who is in manifest error." The author of "Ruhul Ma'ani" reports from "Ma'alimut Tanzil" that this verse is a reply to the Polytheists who said that the Holy Prophet -l-y «+ ai le was in error.
"You never anticipated that a scripture would be given to you, but it is only by the mercy of your Lord (that you were conferred the mantle of Prophethood)." Therefore, just as Allah bestowed his special mercy and grace upon the Holy Prophet ly «le ai! be by granting him the Qur'an, Allah's mercy will also return him to Makkah.
"So never be an accomplice to the disbelievers." The verse addresses the Holy Prophet ply ale si te, telling him not to succumb to the bidding of the polytheists to follow the religion of their forefathers.
"They (the disbelievers) should never prevent you from Allah `s verses after they have been revealed to you." This verse also addresses the Ummah of the Holy Prophet ply ale «i Le. It warns that they should never allow the disbelievers to prevent them from learning, teaching and practising the Qur'an.
"Keep calling towards your Lord {i.e. to oneness of Allah (Tauhid)} and never be from the idolaters." Allama Qurtubi «lr | a~, reports that this verse was revealed when the polytheists of the Quraysh requested the Holy Prophet -L-s «le ai te to
Surah AE @asas 28: 85-88
116
Anwir-ul Bayan v. 2
honour their idols. The author of "Ma'alimut Tanzil" writes that although the verse addresses the Holy Prophet ,i) we a! J», it indirectly addresses the
disbelievers, telling them that they must never entertain hopes that the Holy
Prophet, «le a! ie will ever join their ranks. It is impossible.
"Do not call to another deity with Allah. There is none worthy of worship besides
Him." The author of "Ruhul Ma'ani" says that this verse prohibits the Muslims
from returning to polytheism (shirk), although the address is to the Holy Prophet pig ale al uo. [v. 20 p. 130]
Thereafter, Allah says, "Everything shall perish besides His Countenance. All
decisions rest with Him and to Him shall you all be returned."
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In the name of Allah, the Beneficent, the Merciful.
(1) Alif Lam Mim. (2) Do people think that they will be left to say, "We believe!" without being tested? (3) We certainly tested those before them, and Allah will definitely know of those who are true and He will definitely know the liars. (4) Do those who perpetrate sins think that they can escape Us? Evil indeed is the decision they take.
MAN WILL BE TESTED AFTER PROCLAIMING IMAN (FAITH)
The Surah is called Ankabat (spider) because the spider is mentioned in verse 41. Allah says, "Do people think that they will be left to say, `We believe!' without being tested?" The question does not require a reply. Iman (faith) is never restricted to the tongue, but must be embedded within the heart. When a person is a sincere believer (Mu'min), he will be tested in various ways. He may be tested by means of demanding acts of worship, by requiring to fight his whims and passions, or by enduring hardships and adversities. These tests prove
whether the person is a sincere believer (Mu'min), or whether he is a hypocrite.
"Ruhul Ma'ani" (v. 20 p. 134) reports from Ibn Jarir «ic 4) a=, and from Ibn Abi Hatim «le ii a«, that the above verse was revealed with regard to those people who accepted Islam in Makkah after the Hijrah (migration).
The other Sahabah ++ 4.2, wrote to them from Madinah, telling them that their Islam will not be confirmed until they migrate as well. These Muslims then decided to migrate, but were apprehended en route by thé. polytheists, who brought them back to Makkah.
When this verse was revealed, the Sahabah ,+= ai .-*,) in Madinah wrote to
Surah Al-Ankabut 29: 5-7
118
Anwar-ul-Bayaa (v. ul
them a second time, informing them about this verse. They again made an attempt to migrate. This time they resolved to fight the polytheists if they were accosted. Consequently, they left for Madinah. The polytheists again tried tg apprehend them, but they fought them off. Some of these Muslims were martyred, while the others managed to reach Madinah. It was with regard to this that Allah revealed the following verse of Surah Nahl: "Then your Lord shall be Most Forgiving and Most Merciful after all unto those who migrate after being tried ang then strive in His way and exercise patience." [Surah 16, verse 110]
"Ruhul Ma'`ani" reports from Sayyidina Hasan Basri «le \ ia, that "people" in the verse "Do people think..." refer to the hypocrites.
"We certainly tested those before them, and Allah will definitely know of those who are true (in their faith) and He will definitely know the liars (i.e. those whose faith is merely verbal)." The Mu'minin of the previous Ummah's were also tested. The Ummah of the Holy Prophet -L-, i t+ can also expect the same.
Allah says in Surah Al Imran, "Too numerous were the Holy Prophets with
whom many devoted men fought. They never lost courage with all the hardships that
afflicted them in the path of Allah, nether did they weaken, nor become helpless. Allah loves the patient ones." [Surah 3, verse 146]
A believer (Mu'min) should always pray for safety and peace, but must be | steadfast in the face of hardships, directing his attention to Allah. He must keep in mind the rewards for patience, which will allow him to build courage.
True Muslims will bear adversities, while those who merely accepted Islam for convenience or for some worldly motive, will revert to their former religions (D'in's) when hardships strike.
Allah then speaks about those who present the hardships to the Muslims, when He says, "Do those who perpetrate sins think that they can escape Us? Evil indeed is the decision they take." They cannot escape Allah's punishment because of the sins and injustices that they perpetrate.
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(5) Whoever aspires to meet Allah (should know) that the term stipulated by Allah will certainly arrive. And He is the All Hearing, the All Knowing. (6)
Whoever strives only strives for himself. Allah is Independent of the entire
universe. (7) Those who believe and do good deeds, We shall definitely remit their sins from them and reward them better than what they did.
EACH PERSON STRIVES FOR HIMSELF AND ALLAH 55 INDEPENDENT OF THE UNIVERSE
Allah says, "Whoever aspires to meet Allah (should know) that the term
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surah Al-Ankabut 29: 8-9
119
Anwar-ul-Bayan ie 7 )
stipulated by Allah (for rewarding) will certainly arrive. And He is the All Hearing,
the All Knowing." Allah is Aware of every person's supplications, aspirations and deeds. However, at times sincere believers (Mu'minin) also suffer some adversity, which may be termed as `mujahadah.'
The Arabic word `mujahadah' literally refers to a struggle between two. When a person carries out any act for the betterment of his Hereafter, the deed opposes his base instinct. Therefore, he is in a constant struggle against his carnal self. However this struggle and striving will be well rewarded by Allah. Allah says, "Whoever strives only strives for himself Allah is Independent of the entire universe." Although Allah does not require man's efforts, He is munificent enough to reward man for it.
"Those who believe and do good deeds, We shall definitely remit their sins from them (on account of repentance, good deeds, or purely by Allah's grace) and reward them better than what they did." The sins of disbelief and polytheism (shirk) can be remitted only by accepting Islam. The reward for any good deed will be far more than the deed itself.
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_ (8) We emphatically commanded man to treat his parents kindly. If they force you to ascribe partners to Me about which you have no knowledge, then do not obey them. Your return shall be to Me, when I shall inform you of what you used to do. (9) We shall definitely include those who believe and do good deeds among the righteous.
KIND TREATMENT OF PARENTS
Allah says, "We emphatically commanded man to treat his parents kindly." Allah says in Surah Bani Isra`il, "Your Lord has commanded that you worship only Him and that you treat your parents kindly. Ifany one of the two, or both of them reaches old age by you, then do not even tell them `Uf' and do not rebuke them. Speak to them gently. Lower for them the wings of humility out of compassion and say, `O my Lord! Show mercy to them as they have raised me (mercifully) when I was young." [Surah 17, verses
23, 24]
Kindness to parents also includes spending on them and being kind and cordial towards them. Allah also makes special reference to aged parents, to whom one cannot even say, "Uf!" The verse of Surah Bani Isra`il also cites a Prayer (du'a) to be made for one's parents. Just as they cared for one as a frail and weak child, one should also care for them when they have grown frail and weak. Refer to the commentary of the above verses of Surah Bani Isra'il for more details on the subject.
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Anwar-ul-Bayan (v, 7 Py
Allah continues to say, "If they force you to ascribe partners to Me about which you have no knowledge, then do not obey them." Mentioning the same situation, a verse of Surah Luqman adds that in spite of not obeying them, one shoulg nevertheless continue to associate harmoniously with them. One cannot contravene Allah's orders on the request of anyone.
The Holy Prophet -i-y «le a! t+ said, "The creation cannot be obeyed if it means that the Creator be disobeyed." ["Mishkat"]
Sayyidah Asma ys 4) .2,, who was one of Sayyidina Abu Bakr's «« 3! ,., daughters migrated to Madinah without her mother, who was then still a nonbeliever. In the 6th year after Hijrah (migration), the Muslims entered into a pact with the polytheists, by which each party could freely associate with the other, During this period, her mother came to Madinah. Sayyidah Asma Ws i 2, asked the Holy Prophet ,1-y ac \ 2 whether she was permitted to financially assist her mother, who was desperately in need of aid. The Holy Prophet 4 1.
rs urged her to treat her mother well. [Bukhari]
Parents today encourage their children to indulge in various sins like shaving the beard, accepting bribes, working for banks, taking interest, dressing immodestly, etc. It is Haram (Unlawful) for the parents to behave in this manner, and it is Haram (Unlawful) for the children to conform because the Holy Prophet ply le ati de said, "The creation cannot be obeyed if it means that the Creator is to be disobeyed."
Allah is man's Creator and Master. Therefore, obedience to Him is of
paramount importance and cannot be forfeited in order to obey His creation.
"Ruhul Ma'ani" (v. 20 p. 139) reports that when Sayyidina Sa'd bin Abi `Waqas «+ .t\ 2, accepted Islam, his mother said to him, "O Sa'd! I hear that you
have forsaken your religion (D'in) for another. I swear by Allah that I shall never enter any house (i.e. I will remain standing in the heat) and all food is Haram (unlawful) for me until you stop following Muhammad ,l-; ae aI Le."
Although Sayyidina Sa'd «s 4\ 2, was the favourite of his mother, he
refused to forsake Islam. His mother kept her oath and neither ate, nor took
shelter for three days. When Sayyidina Sa'd «s | 2, related the incident to the
Holy Prophet plus ate a se, the above verse was revealed.
"Ma'`alimut Tanzil" (p. 461) reports that after his mother spent two days and two nights in this condition, he told her that he would not forsake Islam even if she had a hundred lives to sacrifice for her oath. She now had the option to either break her oath or die. She lost hope in changing his mind and broke her oath.
Allah says further, "Your return shall be to Me, when I shall inform you of what you used to do." Whatever a person does in this world will present itself in the Hereafter, where the person will either be rewarded or punished.
"We shall definitely include those who believe and do good deeds among the righteous." They will enter the ranks of these fortunate people in Heaven.
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(10) Among people are those who say, "We believe in Allah!" Then, when they suffer any adversity in Allah's cause, they treat the difficulty people give like Allah's punishment. If help comes from your Lord, they will certainly say, "We were always with you." Does Allah not know best what is in the hearts of all in the universe? (11) Allah will certainly. know those who believe and will definitely know the hypocrites.
THOSE WHO CLAIM TO BELIEVE ARE PUT TO THE TEST
The author of "Ruhul Ma'ani" reports that the verse refers to certain weak Muslims who claimed to actept Islam, but would sway to the tune of the polytheists when put under pressure. They hid this behaviour from the Muslims. `Sayyidina Qatadah «le 3) a~;'says that it refers to those Muslims whom the polytheists took back to Makkah after migrating to Madinah.
Love for this world prompts people to waver in their faith. The sincere
Muslim endures all hardships without faltering in his Iman, like Sayyidina
Khabbab «+ 4 2), Sayyidina Bilal « & 2, Sayyidina Ammar «e a) 2, and
other Sahabah ,45 4) 2, They understood that Allah's punishment is worse
than the difficulties of this world.
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Allah says that these weak Muslims seem to regard the injustice of the disbelievers as Allah's punishment and revert to disbelief. Describing their double standards, Allah says, :"If help comes from your Lord (warranting booty, they also want a share and), they will:certainly say, `We were always with you.' Does Allah not know best what is in the hearts of all in the universe?" Allah is well aware of those who conceal hypocrisy in their hearts.
"Allah will certainly know those who believe and will definitely know the hypocrites." Allah is Aware oftheir condition at present and what it will be in the future.
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(12) The disbelievers say to the believers, "Follow our way and we will bear the
burden of your sins. They will not carry any part of their sins. They are certain liars. (13) They will certainly carry their own burdens in addition to those of others. And they will definitely be questioned about what they fabricated.
a E Surah Al-a Ankabut 29: 14-15 R 122
Anwar-ul-Bayan (v. 2
NONE SHALL BEAR THE BURDEN OF ANOTHER'S SINS ON THE
DAY OF JUDGMENT (QIYAMAH)
:
In an attempt to mislead the Muslims, "The disbelievers say to the believers,
`Follow our way and we will bear the burden of your sins. The disbelievers realised that the Muslims feared retribution on the Day of judgment (Qiyamah), because of which they would not forsake their religion (D'in). It was for this reason that they even offered to bear the burden of this sin in the Hereafter. They made this offer only because they did not believe in the punishment of the. Hereafter.
Otherwise, a person cannot even bear the fire of this world for a few seconds, let
alone burning until eternity in Hell, which is 69 times hotter.
Allah says in Surah Bani Isra'il, "No soul shall bear the burden of another." Likewise, the above verse of Surah Ankabit says, "They will not carry any part of their sins. They are certain liars." It is irrational that anyone should be made to suffer for the crimes of another. Even if another person willingly accepts to suffer
for someone, it will still not absolve the sinner from hioner sins. Therefore, one will still have to be punished.
The statement made by the polytheists contains two lies. The first is that they will never be prepared to suffer for another on the Day of judgment (Qiyamah), when even brothers and family members will flee from each other, unable to assist them. The second lie is the claim that the accused will be excused from the sin.
"They will certainly carry their own burdens in addition to those of others. And they will definitely be questioned about what they fabricated." Although the verse emphasises that no person can suffer the punishment because of another, it does not exonerate those who mislead others. They will have to suffer for the sin of misleading others. It is in reference to this that Allah says in Surah Nahl, "So that they may carry their entire burdens on the Day ofjudgment (Qiyamah) together with the burdens of those whom they mislead without knowledge. Evil indeed is the burden that they bear." [Surah 16, verse 25]
This explanation clarifies the essence of a hadith in which the Holy Prophet peg ule ail Le said, "The person who calls to guidance will receive the reward of all those people who follow him without their rewards being decreased at all. The person who calls to deviation will receive the sin of all those people who follow him without their sins being decreased in the least." [Muslim]
Many people also adopt the practice of coercing others to perpetrate certain sins. When they refuse for fear of punishment, these ignorant people claim that they will bear the punishment on their behalf. This statement leads one to. disbelief because it indicates that they refute punishment in the Hereafter and are prepared to accept the consequences. While the instigator will not suffer for the
act of the sinner, one will suffer for the sin of misleading.
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(14) Without doubt, we sent Nuh to his nation, where he remained for a thousand years less fifty years. Then a storm struck them as they were oppressors. (15) We rescued Nah and the people on the ark, making the incident a lesson for the universe.
SAYYIDINA NUH'S Ai als PREACHING IS REJECTED AND HIS PEOPLE ARE DESTROYED
Sayyidina Nuh pW «le preached to his nation for 950 years, advising them
to believe in Tauhid and to forsake idolatry. However, they made various excuses and argued with him extensively. They even went to the extent of asking
for the punishment he warned them about.
Eventually, Allah commanded Sayyidina Nah pW! ale to build an ark to accommodate the believers when the floods came. Allah says in Surah A'raf, "They denied him, and We rescue him and those with him in the ark, while We drowned those who denied Our verses. Without doubt they were a blind nation." [Surah 7, verse 64]
The incident of Sayyidina Nth p>! «Je is mentioned in detail in Surah A'raf [Surah 7, verses 59-64], Surah Hud [Surah 11, verses 24-48], Surah Shu'ara [Surah 26, verses 105-122] and Surah Nah [Surah 71, verses 1-28].
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(16) And We sent Ibrahim, when he said to his people, "Worship Allah and fear _ him. That is best for you if only you knew." (17) "Instead of Allah, you merely
worship idols and fabricate lies. Those that you worship instead of Allah do not have control of your sustenance, so seek your sustenance from Allah, worship Him and show gratitude to Him. To Him shall you be returned." (18) "If you deny, then certainly many nations have denied before you. The responsibility of the messenger is merely clear propagation."
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The story of Sayyidina Ibrahim (4...) ale is recounted in many verses of the Qur'an. Surah Al Imran mentions his debate with the tyrant, Nimrad. Surah
Surah Al-Ankabut 29: 19-23
124
Anwar-ul-Bayan (y,
An`am, Surah Anbiya and Surah Shu'ara also make mention of his preaching to his nation. He told them, "Worship Allah and fear him. That is best for you if only yoy knew. Instead of Allah, you merely worship idols and fabricate lies. Those that yoy worship instead of Allah do not have control of your sustenance, so seek your sustenance from Allah, worship Him and show gratitude to Him. To Him shall you be returned." Accepting the concept of oneness of Allah (Tauhid) will guarantee salvation in the Hereafter.
He also warned them saying, "If you deny, then certainly many nations have denied before you (because of which they were destroyed). The responsibility of the messenger is merely clear propagation." He fulfilled his task by preaching to them, They were now at liberty to either destroy themselves by remaining as disbelievers, or to salvage their souls by believing in the message.
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(19) Do they not see how Allah initiates creation and then recreates? This is certainly easy for Allah. (20) Say, "Travel in the lands and see how Allah creates the first time and then recreates the second time. Indeed Allah has power over all things." (21) Allah punishes whoever He wills and has mercy on whoever He
willis. To Him shall you be returned. (22) You can never escape on earth, nor in
the sky. You have no protecting friend, nor any helper besides Allah. (23) Those who deny Allah 's verses and meeting with Him are indeed those who have lost hope in My mercy and a torturous punishment shall be theirs.
SUBSTANTIATION. OF JUDGMENT DAY (QIYAMAH) AND A REPROACH FOR THE DISBELIEVERS
Allah addresses the Quraysh of Makkah in these verses because they refuted the reality of resurrection on the day of judgment (Qiyamah). Allah asks whether these people have Seen that He continuously creates people, animals and other creation. Each day new beings are born, while others are dying. Evet when trees and plants wilt and die, Allah brings them back to life with the rains. Despite these phenomena being witnessed daily, people still fail to accept that Allah can certainly recreate man on the day of judgment (Qiyamah).
"Say, `Travel in the lands and see how Allah creates the first time and then
surab ALAnkabut 29: 24-27
125
Anwar-ul Bayan &. 2
recreates the second time. Indeed Allah has power over all things."'
Thereafter, Allah says that He "punishes whoever he wills and has mercy on whoever He wills. To Him shall you be returned." Only He orchestrates matters in
both the worlds. Therefore, He says, "You can never escape on earth, nor in the sky.
You have no protecting friend, nor any helper besides Allah." None can hide, nor seek refuge from Allah irrespective of how hard he tries.
"Those who deny Allah's verses and meeting with Him are indeed those who have lost hope in My mercy and a torturous punishment shall be theirs. - Then it will be too
late for regrets. "
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(24) The only reply that his people could give was to say, "Kill him or burn him!" Then Allah saved him from the fire. Undoubtedly, there are certainly signs in this for the believing people. (25) Ibrahim eX! «le said, "You have merely taken to worship idols because of your mutual love in this worldly life. Soon, on the Day of Judgment (Qiyamah), you will oppose each other and curse each other. Your abode shall be the Fire and you will have no helpers." (26) So Lut believed. him. Ibrahim said, "I shall migrate to my Lord, He is certainly the Mighty, the Wise." (27) We gifted him with Is'haq and Ya'qiib, kept Prophethood and scriptures in his progeny and granted him his reward in this _ world. He shall certainly be from the righteous ones in the Hereafter.
THE PEOPLE OF SAYYIDINA IBRAHIM 1! «le DECIDE TO BURN HIM ALIVE
Allah resumes the story of Sayyidina Ibrahim >) ule once again. After he preached to his people to forsake idol-worship, they said, "Kill him or burn him!"
However, when they cast him into a large fire, Allah commanded the fire to be
cool and peaceful for him. In this way, "Allah saved him from the fire. Undoubtedly, there are certainly signs (of Allah's tremendous power) in this for the believing people."
Surah Al-Ankabut 29: 24-27
126
Anwir-ul-Bayan (v, 7
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SAYYIDINA IBRAHIM 4) ale TELLS THE PEOPLE THAT THEy
WORSHIP IDOLS ONLY OUT OF MUTUAL LOVE, WHICH WILL Br LOST ON THE DAY OF JUDGMENT (QIYAMAH)
"Ibrahim px ate said, `You have merely taken to worship idols because of your mutual love in this worldly life." i.e. They did it only to emulate their forefathers, They felt that they would be ostracised if they failed to conform to the paganistic ways of their fellow men.
He cautioned them that this mutual love will also disappear on the Day of
Judgment (Qiyamah). He said, "Soon, on the Day of judgment (Qiyamah), you will oppose each other and curse each other. Your abode shall be the Fire and you will have no helpers." On the Day of Judgment (Qiyamah), all of them will be blaming one another for their predicament.
Allah says in Surah A'raf, "Each time a nation will enter, they will curse their
sister nation. Until, when they are all gathered in Hell, the latter will say regarding the former, `Our Lord, these are the people who led us astray, so give them a greatly intensified punishment of the Fire.' (Allah) shall reply, `For each there shall be double punishment, but you know it not." [Surah 7, verse 38]
A verse of Surah Sad quotes the followers as saying to their leaders: "No! You are the ones for whom there is no welcome! You people have brought this on us, What a horrible station it is!" In addition to this, "They will cry out, `Oh our Lord! Double the," punishment in the Fire for those who have brought this on us. The sinners of this world will suffer the same plight on the Day of Judgement, when they will blame each other.
SAYYIDINA LUT ACCEPTS THE MESSAGE OF SAYYIDINA IBRAHIM At ale, AFTER WHICH THEY BOTH MIGRATE
"So Liit believed him." Sayyidina Lat >! ale was the son of Sayyidina Ibrahim's >! «is brother Haran. After making every attempt to reform his nation, Sayyidina Ibrahim ->-!| ic eventually declared, "! shall migrate to my Lord, He is certainly the Mighty, the Wise."
Although some commentators have mentioned that Sayyidina Lut >! made the statement that he wishes to migrate, it was most probably Sayyidina Ibrahim >.) «le who said it. A verse in Surah Saffat confirms that it was mentioned by Sayyidina Ibrahim -) le, because it quotes him as saying, "I am going to my Lord, Who shall soon guide me." [Surah 37, verse 99]
Taking his wife, Sayyidah Sarah OW \le and Sayyidina Lut p>! «te along: with him, Sayyidina Ibrahim >! «le migrated from his homeland (between Iraq
and Persia) to Palestine.
THE TIDINGS OF A SON AND A GRANDSON When he migrated, Sayyidina Ibrahim ->~ «is was 75 years of age and his
wife was also extremely old. He then prayed to Allah saying, "O my Lord! Grant me a son from among the pious." Allah accepted his prayer (du'a) and sent some angels to convey the news of a son to him. The incident has been discussed in
Surah Al-Ankabut 29: 28-35
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Surah Hud The glad tidings concerned the birth of his own son Sayyidina Is'haq pedi ale and a grandson, Sayyidina Ya'qub >! ale. Sayyidina Isma`Il pW! ate was ait from his other wife, Sayyidah Hajirah 7! ic.
THE SUCCESSION OF THE PROPHETHOOD IN THE PROGENY OF SAYYIDINA IBRAHIM pu! ale
Allah says, "We gifted him with Is'haq and Ya'qub, kept Prophethood and scriptures in his progeny..." Every Prophet after Sayyidina Ibrahim pW! «le was from his progeny, including Sayyidina Isa pu ate and Sayyidina Muhammad + ley ale al
Allah granted Sayyidina Ibrahim »W>W «ls acceptance among all the religion. Even though many nations may reject the Prophethood of the Holy Prophet t+ peg be a', they still speak highly of Sayyidina Ibrahim pW) «le. This was a result of the du'a that he made for Allah to make people after him speak well of him.
avis and granted him his reward in this world. He shall certainly be from the
righteous ones in the Hereafter. "His reward in this world was that his progeny was
blessed with multitudes of Prophets >) -¢Je. He was also allowed to leave the land of oppressors and had the honour of building Allah's house (the Ka'ba). His
stages in the Hereafter will also be extremely elevated.
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(28) And we sent Lit, when he said to his people, "Indeed you people engage in an obscenity, which none in the universe has indulged in before you." (29) "Do
Surah Al-Ankabut 29: 28-35
128
Anwar-ul-Bayan (vy.2)
you approach men, waylay the highways and perpetrate evil in your gatherings?" The only reply that his people could give was to say, "Bring Allah'`s punishment to us if you are from among the truthful." (30) Litt et) ae said, "O my Lord! Assist me against the anarchists." (31) When Our messenger angels came to Ibrahim with the glad tidings, they said, "We are to destroy the inhabitants of this town. Its inhabitants are certainly oppressors." (32) Ibrahim pri ale said, "Lit is among them." They replied, "We know best who is present in the town. We shall definitely rescue him and his family, except his wife. She will be among those left behind." (33) When Our messenger angels came to Lit, he was grieved by their presence and his heart constricted. They said, "Do not fear, nor grieve. We will surely rescue you and your family, except your wife. She will be of those left behind." (34) "We will send down on the people of this town a punishment from the sky on account of their disobedience." (35) Indeed We left behind in those towns a sign which is clear to those who have understanding.
SAYYIDINA LUT 4) «le PREACHES TO HIS PEOPLE, BUT THEY ARE FINALLY PUNISHED BECAUSE OF THEIR DISOBEDIENCE
After migrating with Sayyidina Ibrahim >! ate, Allah made Sayyidina Lut pti ate a Prophet and sent him to preach to the people of a town called Sadim (Sodom), which was the largest of several towns on the bank of the Jordan River. Sayyidina Lut -%i .e preached to the inhabitants of these towns saying, "Indeed you people engage in an obscenity (homosexuality) which none in the universe has indulged in before you. Do you approach men, waylay the highways and perpetrate evil in your gatherings?" Thus saying, he bade them to forsake these evils. However, "The only reply that his people could give was to say, `Bring Allah's punishment to us if you are from among the truthful."
"\...waylay the highways..." One of the interpretations of this phrase is understood by the translation i.e. they were highway robbers. However, the phrase may also be translated as: "You sever the way (to human reproduction by perpetrating homosexuality)." A third interpretation of the phrase is that they prevented people from passing by their towns by continually harassing them.
"perpetrate evil in your gatherings." Sayyidah Umm Hani us 4 2, the daughter of Abu Talib, once asked the Holy Prophet -l-y «le 4! le about the evil referred to in this verse. The Holy Prophet ,-; we ai t+ replied that they used to throw stones at passers-by and laugh at them. According to another narration, the person whose stone struck the traveller would then "own" him and would proceed to satisfy his passions with the unfortunate fellow. Thereafter, he would pay him a few Dirhams. They even appointed judges to decide who would' "own" the person.
Sayyidina Muhammad bin Qasim «le .\ a«, says that the "evil" referred to the competitions that they held in passing wind from thé anus. Sayyidina Mujahid «l+ 4: <<, mentions that they used to indulge in homosexual orgies. ["Ma'alimut Tanzil" v. 2 p. 466]
Eventually Sayyidina Lat o>) «te supplicated to Allah saying, "O my Lord! Assist me against the anarchists." In response to his supplication, Allah sent some
garah Al-Ankabut_29:_ 36-40
129
Anwar-ul-Bayan (v.7
angels to punish the people. The angels first approached Sayyidina Ibrahim «le em Allah says, "When Our messenger angels came to Ibrahim. with the glad tidings..." The tidings were that he will soon father a son, by the name of Is'haq, who will then father a son called Ya'qub. In addition to this, they also told him, "we are to destroy the inhabitants of this town. Its inhabitants are certainly oppressors.' Ibrahim p>! ale said, `Lut is among them.' They replied, `We know best who is present in the town. We shall definitely rescue him and his family, except his wife. She will be among those left behind (she will also be punished with them)."
Thereafter, they proceeded to meet Sayyidina Liat pW) a. Allah says, "When Our messenger angels came to Litt, he was grieved by their presence and his heart constricted." Sayyidina Lut p>.) «le was overcome with grief because he feared that his people will want to satisfy themselves with these angels, who came in the form of handsome youth.
Sensing his apprehension, the angels comforted him saying, "Do not fear, nor ieve. (We have come to destroy these people. Of course,) We will surely rescue you and your family, except your wife. She will be of those left behind. We will send down on the people of this town a punishment from the sky on account of their disobedience."
According to their instructions, Sayyidina Lit Wi ae led the believers (Mu'minin) out of the town one night. The next-morning, Jibr'il >) we lifted all
the towns in to the air, overturned them and threw them back down. Thereafter, stones were rained upon them. The incident has been discussed in Surah A'raf " [Surah .verses 80-84] Surah Hud [Surah 11, verses 77-83], Surah Hijr [Surah 15, verses 5877], Surah Shu'ara [Surah 26, verses 160-175] and Surah Naml [Surah 27, verses 54-58].
Allah concludes the epic by saying, "Indeed We left behind in those towns a sign which is clear to those who have understanding." The ruins of these towns are present to this day. Allah says in Surah Saffat, "You pass by. them in the mornings and at nights. Do you not understand?" The Quraysh passed by these ruins often on their trade journeys to Sham (Syria).
The Dead Sea now covers `the ruins of these towns. It is unfortunate that people regard their visit to this place as a leisure, instead of an eye-opener.
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(3() We sent to Madyan their brother Shu'ayb. He said. "O my people! Worship Allah, anticipate the Last Day and do not spread corruption on earth." (37) They denied him, so an earthquake seized them and they lay kneeling down in their homes. (38) And We destroyed the Ad and the Thamiid, whose condition became apparent to you by their dwellings. Devil (Shaytan) beautified their deeds for them and prevented them from the straight path even though they were people of deep insight. (39) And We destroyed Qaran, pharaoh (Fir'aun) and Haman. Without doubt, Musa came to them with clear signs, but they were arrogant on earth. They could still not escape. (40) We seized each of them on account of his sin. Against one of them We sent a violent wind. One of them was seized by a shout. One of them was swallowed by the ground and we drowned another. Allah was never One to oppress them, but they used to oppress themselves.
THE DESTRUCTION OF MADYAN, PHARAOH (FIR'AUN), HAMAN AND QARUN
These verses make mention of some of the previously destroyed nations. Allah begins by saying, "We sent to Madyan their brother Shu`ayb. He said, `O my people! Worship Allah, anticipate the Last Day and do not spread corruption on earth." He reminded them that they will have to answer to Allah on the Day of Judgement, when they will not be able to conceal anything. As mentioned in many previous Surahs like Surah Hud and Surah Shu'ara), Sayyidina Shu'ayb «+ pLJi enjoined his people to desist from their practice of cheating in weight and measure.
However, despite his efforts, "They denied him, so an earthquake seized them and they lay kneeling down in their homes." The earthquake followed a scream, which has already been mentioned in previous Surahs.
Allah continues to say, "And We destroyed the Ad and the Thamud, whose condition became apparent to you by their dwellings." The ruins of their once powerful civilizations still lie in full view of people who wish to see them.
"Devil (Shaytan) beautified their deeds for them and prevented them from the straight path even though they were people of deep insight." Despite their deep insight and intelligence, Devil (Shaytan) still managed to beguile them by enticing them with the pleasures of this world.
"And We destroyed Qarun, pharaoh (Fir'aun) and Haman. Without doubt, Musa came to them with clear signs, but they were arrogant on earth." They considered it below their dignity to believe in Sayyidina Musa pI! te, as Allah says in Surah Mu'minun, "They said, `Should we believe in two humans like ourselves whereas their people are our slaves?" [Surah 23, verse 47}
In Surah Zukhruf Allah quotes pharaoh (Fir`aun) as saying, "Am I not better than this person who is ignoble and can hardly express himself?" Eventually pharaoh
Surah Al-Ankabut_29: 41-44
131
Anwar_ul-Bayan v2
(Fir'aun) was. drowned with his entire army, because, despite their resources, "They could still not escape (Allah's punishment).
Referring to all the destroyed nation, Allah says, "We seized each of them on
account of his sin. Against one of them We sent a violent wind." This occurred to the
Ad, who suffered a tempest lasting seven nights and eight days [Surah Haga (69), verses 5-7].
"One of them was seized by a shout." This refers to the Thamtid, as mentioned in Surah Htd. "One of them (Qartin) was swallowed by the ground" (as mentioned in Surah Qasas). "and we drowned another" {referring to pharaoh (Fir'aun)}."
"Allah was never One to oppress them (by punishing them without perpetrating a sin), but they used to oppress themselves." They were all destroyed on account of their sins, for refusing to accept the truth and for adhering to disbelief.
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(41) The similitude of those who adopt defenders besides Allah is like the similitude of a spider who spun a web. Without doubt, the frailest of homes is the home of the spider, if only they would understand. (42) Verily Allah has knowledge of whatever they call to besides Himself. He is the Mighty, the Wise. (43) These are the similitude's that We coin for people. Only those with knowledge will understand them. (44) Allah has created the heavens and the earth with the truth. There is certainly a sign in them for the believers.
THE HOPES THAT THE POLYTHEISTS ENTERTAIN IN THEIR GODS IS LIKE THE WEB OF A SPIDER
Allah cites the example of those people who pin their hopes in the gods that they worship, thinking that these gods will be of assistance to them. Allah says, "The similitude of those who adopt defenders besides Allah is like the similitude of a spider who spun a web. Without doubt, the frailest of homes is the home of the spider, if only they would understand." In comparison to the homes and lairs of all other animals, the spider's web is the weakest and most vulnerable. Just as fragile is the belief of those who worship others besides Allah. Their hope in the assistance of these gods will be of no avail to them.
"Verily Allah has knowledge of whatever they. call to besides Himself He is the Mighty, the Wise. These are the similitude's that We coin for people. Only those with knowledge will understand them." Those who do not wish to understand will not be
Surah Al-Ankabut 29: 41-44
132
Anwar-ul Bayan v. 2
able to.
"Allah has created the heavens and the earth with the truth (i.e. with certain wisdom). There is certainly a sign in them for the believers." Only the believers can benefit from these signs because they are inclined to them. The disbelievers refuse to believe even though they may perceive the truth.
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(45) Recite the Book which has been revealed to you and establish Salah. Verily Salah prevents obscenity and evil. Without doubt, the remembrance of Allah is greatest. Allah knows what you do.
THE COMMAND TO RECITE THE QUR'AN AND TO ESTABLISH SALAH
The first of the two commands issued in the above verse is to "Recite the Book which has been revealed to you..." The Qur'an should be recited during Salah, when
alone, in public, and at all other times.
The second of the two commands is "and establish Salah." Allah says in Surah Bani Isra'il, "Establish Salah from the setting of the sun until darkness of the night..." [Surah 17, verse 78]
Surah Hud [Surah 11, verse 114] states, "And establish Salah at the two ends of the day and during portions of the night." Although all these commands are addressed
to the Holy Prophet pt) i 31 46 they apply equally to his Ummah. The Holy Prophet ply ade sb! Le
Allah says in Surah Baqarah [Surah 2, verse 43], "Establish Salah and pay Zakah." Ulema (Scholars) state that the "establishment" of Salah refers to performing Salah, taking heed of all the Sunan and Mustahabbat (Preferable), and with proper concentration and humility. This will also entail performing the Fardh Salah in congregation.
"SALAH PREVENTS OBSCENITY AND EVIL"
After commanding the performance of Salah, Allah adds, "Verily Salah
prevents obscenity and evil." If Salah is performed as it should be performed, it will surely prevent a person from committing sins. All aspects of Salah like the recitation of Qur'an, Ruku (genuflexion), Sajdah (prostration), concentration, etc, must be carried out to the finest degree possible. The more a person corrects these aspects, the more effective will his Salah be in preventing him from sin. The less attention he pays to these aspects, the longer will his Salah take to achieve
Surah Al-Ankabut 29: 45 er
134
Anwar-uil-Bayan ey
(v.
7
this aim.
Sayyidina Abu Hurayra «+ 4! _.2, reports that a person once complained to the Holy Prophet --; «le si i+ about another man who performed Salah during the night, yet stole during the day. The Holy Prophet .L, ae 4) .i2 commented that the person's Salah will soon stop him from the evil. ["Ruhul Ma'ani"]
Another factor to be remembered is that although Salah prevents people from sin, the onus also rests on the person to refrain from sin. Just as a lecturer urges people to act, the onus rests with them to act or remain passive. Only those people who wish to refrain will be able to do so. Some Ulema (Scholars) say that, at the minimum, Salah will prevent a person from sin during the course of his Salah, e.g. a person cannot commit sins on the street when engaged in Salah.
THE VIRTUE OF ALLAH'S REMEMBRANCE
"Without doubt, the remembrance of Allah is greatest." Allah's remembrance is the lifeblood of the universe. The Holy Prophet .-) ie 3 46 has mentioned that Judgment day (Qiyamah) will not take place if there is even one person saying "Allah! Allah!" [Muslim v. 1 p. 84]
Salah is full of Allah's remembrance. Allah says in Surah TaHa, "Establish Salah for My remembrance." From the beginning of the Salah until the end, a person is constantly engaged in remembrance of Allah. Even his tongue is involved in active during Salah.
Sayyidah Ayshah 4 4! 2, reports that the Holy Prophet ples ale ail Le was engaged in remembrance of Allah at all times [Muslim]. Although every virtuous deed may be included in the wide interpretation of Allah's remembrance, verbal remembrance of Allah is an act that is not confined to any time or place. It may be engaged in even in the state of impurity. [However, recitation of the Qur'an is forbiddwehnen.a person is impure].
Recitation of the Qur'an, of "SubhanAllah", "Al Hamdu Lillah", "Allahu
Akbar", etc are all forms of remembrance of Allah. Sending salutations upon the Holy Prophet ps «le 4! 42 (Durud or Salawat) is also regarded as remembrance of Allah.
The Holy Prophet .L- «te i i has mentioned that a person will receive the reward of a good deed for reciting even a single letter of the Qur'an, each reward being multiplied ten fold. [Tirmidhi]
The Holy Prophet --, «te 3! te said that the recitation of "Subha Nallah Wal Hamdu Lillah Wa La illaha Illallahu Wallahu Akbar" is more beloved to him than everything upon which the sun rises. ["Mishkat" p. 200]
The Holy Prophet -i-; «ic 4) J+ said that the words "Subha Nallahi Wabi Hamdihi Subhan Nallahil Azim" is light on the tongue, heavy on the scales and beloved to Allah. [Bukhari]
A hadith in Tirmidhi reports the Holy Prophet -L-; «le <i! io as saying that the person who recites "Subha Nallahil Azim Wabi Hamdihi" has planted a tree for himself in Heaven.
-- sura_ h Al-- -Ank-- abut--2-- 9: -- 45 _--
13-- 5 ----Ee AnwaE r-ule -Bay4E an (v. 7
Sayyidina Abdullah bin Mas'ud «+ 4) 2) narrates from the Holy Prophet .1~
ws #1 that he met Sayyidina Ibrahim >) «ie on the night in which he was taken to the heavens. Sayyidina Ibrahim >! «le told him to convey his greetings
to the Ummah and to teil them that Heaven is a fertile land with good water, but
pare. The plants of Heaven is the recitation of "Subha Nallah Wal Hamdu Lillah W La ilaha Illalahu Walahu Akbar" [Tirmidhi]. Therefore, the person who enters the Hereafter without any deeds to his credit will receive a bare piece of ground.
"Sayyidina Anas bin Malik «+ i 2, reports that the Holy Prophet «2 ! le
, once struck a branch of dry leaves, causing them to fall to the ground. Thereupon, he said, "Subha Nallah', `Alhamdu Lillah,' `La ilaha Ilalah' and `Allahu Akbar' all eradicate sins just as these leaves are shed." [Tirmidhi]
Sayyidina Jabir «. \ .», narrates from the Holy Prophet 5 «+ a) 1+ that
the best of all remembrance is the recitation of `La ilaha Illallah,' and the best of du'as is `Alhamdu Lillah."' [Tirmidhi]
Sayyidina Abu Masa Ash/ari «+ 4 ..2, reports that the Holy Prophet 4 le
, 4de once asked him if he should show him the treasures of Heaven. When
Sayyidina Abu Misa Ash/ari «+ a 2, requested to be informed, the Holy
Prophet -L- «1 i! Je said that it is the recitation of "La Hawla Wa La Quwwata Illa
Billah hil Aliyyil Azim." [Bukhari p. 449]
,
In view of all these virtues, a person should not waste a second without investing it in remembrance. Many people while away their lives after retirement in reading newspapers and talking about other people and events. They should rather invest their valuable time in remembrance so that they would not have to
regret in the Hereafter.
Sayyidina Abu Hurayra «+ 4! 2, narrates from the Holy Prophet «+ at ie iy that every gathering in which Allah is not remembered will be a source of harm for people. If Allah wills, He may punish them for it, or forgive them.
[Tirmidhi]
A person once asked the Holy Prophet ply «le ai le, "The acts of Islam are numerous. Advise me about something upon which I may be constant." The Holy Rrophet -i- «J+ a) Vt replied, "Your tongue should be ever moist with
Allah's remembrance." ["Mishkat" p. 198]
Another person asked the Holy Prophet -l-) ale 41 t+ about the most virtuous deed. The Holy Prophet p-; «te «| 6 replied that the most virtuous deed is for one to leave this world while his/her tongue is moist with Allah's
remembrance. ["Mishkat" p. 198]
Sayyidina Abdullah bin Umar «+ 4\ ..2, reports that the Holy Prophet i Le
rey ale said, "Besides Allah's remembrance, do not talk excessively because
excessive talk causes the heart to harden. Without doubt, the person farthest from Allah is the one with a hard heart." [Tirmidhi]
Sayyidina Abdullah bin Umar «s .' ..2, narrates from the Holy Prophet 1 ry ale 1 that everything has a polish, and the polish of the heart is Allah's Temembrance. He also addéd that nothing is more effective then remembrance in saving one from Allah's punishment. Thereupon the Sahabah «+ a! 2, asked,
Surah Al-Ankabut 29: 46-51
136
-Anwar- ul-Bayan (vy. 7
"Not even Jihad in Allah's way?" The Holy Prophet Ls «Je ai) Le replied, "Not even Jihad in Allah's way. Even if a person fights until his sword breaks, it wij not be more effective than remembrance in saving him from punishment.
["Mishkat" p. 199]
"Allah knows what you do." According to His wisdom, He will either punish or reward people.
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(46) Debate with the People of the Book only with that which is best; except those of them who are unjust. And say, "We believe in what was revealed to us and what was revealed to you. Our Deity and your Deity is One and we surrender to Him." (47) Thus have We revealed the Book to you. So those:to whom We have given the Book believe in it, and there are some of them as well who believe in it. Only the disbelievers reject Our verses. (48) Before this, you were unable to recite any book, neither could you write with your right hand. Otherwise, the people of falsehood would be cast into doubt. (49) But this Quran is in itself a compilation of clear proofs in the hearts of those given knowledge. Only the oppressors reject Our verses. (50) They say, "Why are signs not revealed to him from his Lord?" Say, "Signs are all in Allah `s control. I am but a clear warner." (51) Is it not sufficient for them that we have revealed a Book to you, which is recited to them? There is certainly mercy and a reminder in it for the believing folk.
THE MANNER OF DEBATING WITH THE AHLUL KITAB (PEOPLEOF THE BOOK)
Allah says, "Debate with the People of the Book (the Jews and Christians) only with that which is best..." The Jews and Christians also believe in Allah and know
that Allah has sent many Prophets S-! -gle for the guidance of mankind. A
Surah Al-Ankabut 29: 46-51
137
Anwar-ul- Bayan 2
Muslim therefore does not have to debate with them regarding these issues, but only with regard to the Prophethood of the Holy Prophet pl-y le ai) 6, which they reject.
They must also be corrected about alterations they have made in their
scriptures and the divinity they have attributed to Sayyidina Isa p>! te and Sayyidina Uzayr pr) ale.
When the Holy Prophet ,l-) alc a) (le migrated to Madinah, he was confronted by the Jews and also the Christians of Najran..Many discussions and
debates ensued. The first 80 verses of Surah Al Imran were revealed with regard
- to the Christian delegation from Najran. In this discussion, The Holy Prophet y 4 4) was instructed to challenge them to Mubahala (mutual imprecation to
prove truth of one's points). The challenge is issued in verse 61, where Allah says,
"Whoever disputes with you concerning this after the knowledge has come to you, then say to them, "Come! We shall summon your sons and our sons, your wives and our wives, yourselves and ourselves. Then we shall collectively supplicate sincerely (to Allah)
to invoke His curse upon the liars. .
Allah says in verse 125 of Surah Nahl (Surah 16), "Call to the path ofyour Lord
with wisdom and `Mow `idhatul Hasanah' and debate with them in manner that is best."
In this verse, the command is given to call people in general, whereas the above
verse of Surah. Ankabiut refers to the Ahlul Kitab (people of the Book) especially.
They should be addressed in soft tones and without anger. Preaching in this
manner is more effective. Even those who are arrogant should be addressed
cordially, with the best of manners.
.
Of course, the verse makes the exception, "except those of them who are unjust." People who are totally uncompromising and harsh should be addressed in a manner most suitable to curb their irrationality.
The author of "Ruhul Ma'ani" quotes from Sayyidina Mujahid «J+ 41 a, that "those of them who are unjust" refers to those Ahlul Kitab (people of the Book):
(Q Who say that Allah has a son.
E) Who commit polytheism (shirk).
£8 Who say that Allah is a pauper (refer to Surah 3, verse 181).
2 Who say that Allah's hand is tied in miserliness (refer to Surah
5, verse 64).
.
,
Since such statements are prone to infuriate a Muslim, he will be excused for
not being cordial in these cases.
:
"And say, `We believe in what was revealed to us (Qur'an) and what was revealed to, you (the original Torah and ofiginal Injil). Our deity and your deity is One and we surrender to Him." Since there is no apparent reason for confrontation in the light of the above common grounds, the Ahlul Kitab (people of the Book) have no reason
`to reject the Prophethood of the Holy Prophet ploy ale a) dhe.
Sayyidina Abu Hurayra ae dl 2) reports that the Jews used to read the Toraki in Hebrew and translate it for the Arabs. The Holy Prophet pl- ale a1 Ls . advised the Muslims saying, "Neither believe them, nor "falsify fhem. Rather say,"
Surah Al-Ankabut 29: 46-51
138
Anwar-ul-Bayan (v. 7
And say, `We believe in what was revealed to us and what was revealed to you. Our Deity and your Deity is One and we surrender to Him."
This was instructed because one can never be certain about the authenticity of their narrations. Therefore, the narrations quoted from the Ahlul Kitab (people of the Book) (called Isra`iliyat) cannot be authenticated, even though they have been reported by the Sahabah .¢: ! 2. Therefore, no laws of Halal and, Haram can be deduced from them.
"Thus have We revealed the Book to you." i.e. The Qur'an was revealed just as the previous scriptures were revealed. "So those to whom We have given the Book {i.e. the Ahlul Kitab (people of the Book)} believe in it (i.e. in the Qur'an), and there are some of them (ie. the Polytheists of Makkah) as well who believe in it. Only the disbelievers reject Our verses." Those who reject the Qur'an are the people who choose to hide the truth and remain adamant on falsehood.
A CLEAR PROOF TO THE PROPHETHOOD OF THE HOLY
The Holy Prophet --5 le <i 2 was born in Makkah, where he spent his entire life. The people of Makkah knew very well that he was unlettered. The Holy Prophet -i, sic 3) 46 was unable to read and write. Even the Jews and Christians knew from their scriptures that the final Prophet to man will be such. | However, when he called them to Islam, they rejected his message.
Instead of responding to his call, they said, "A human teaches him." They said this even though they acknowledged that they were unable to produce a single Surah to match any of those in the Qur'an. It is therefore evident that a man
could not have composed the like of the Qur'an, which could not be challenged
by even the greatest poets and the most eloquent speakers. If no man could match it, how could an unlettered person write it?
Besides, the Holy Prophet --; a 4) 4+ even informed the Jews about incidents that were known exclusively by them and made them aware of theserious alterations that they made in the Torah. He taught true beliefs and a vibrant, acceptable Shari'ah. This could not have been the achievement of any ordinary person, thus proving that the Holy Prophet --5 «Je 1 J. was certainly Allah's messenger.
In the light of the above it would be easy to understand the verse where
Allah says, "Before this, you were unable to recite any book, neither could you write
with your right hand. Otherwise, the people offalsehood would be cast into doubt. " If the Holy Prophet ,l-5 ate <) 12 was lettered, the disbelievers could have easily said that he had written the Qur'an himself. However, it is now impossible for them to make this claim.
"But this Qur'an is in itself a compilation of clear proofs in the hearts of those given knowledge. Only the oppressors reject Our verses." Despite the fact that the
Qur'an is miraculous in nature, there will always be those obstinate few who will
stop at nothing to falsify the Qur'an.
Note: Allah says in Surah A'raf, "...those who follow the unlettered Nabi
Surah Al-Ankabut 29: 52-55
139
Anwar-ul-Bayan (v. 7
(Prophet)," while the above verse says, "Before this, you were unable to recite any book, neither could you write with your right hand." These two verses prove a miracle of the Holy Prophet -i-y «le ai Je; the miracle is that he was an ecean of knowledge despite the fact that he was unlettered.
Some Ulema (scholars) are of the opinion that the Holy Prophet +; aie i) 6
learnt to read and write towards the end of his life. In substantiation, they quote
the episode of Hudaybiyyah where the scribe of the peace treaty, Sayyidina Ali as a) 22), wrote, "This is what Muhammad, the messenger of Allah, has decided." Thereupon, the polytheist representative, Sahl bin Amr, objected that he substitute "Muhammad, the messenger of Allah" with "Muhammad, the son of Abdullah." He said that if they (the polytheists) accepted the Holy Prophet ploy ale a! as Allah' s messenger, there would not have been any dispute.
The Holy Prophet -l-y «te <i be instructed Sayyidina Ali « \ 2, to write "Muhammad, the son of Abdullah," but Sayyidina Ali «+ 4\ .2, could not bring himself to do it because of his excessive respect for the Holy Prophet «te a! 1. py. The Holy Prophet --s «le a) (Je then took the parchment from him and
himself wrote, "This is what Muhammad, the son of Abdullah, has decided." [Muslim v. 2 p. 105]
Other Ulema (Scholars) have mentioned that the Holy Prophet 5 «le ai Le gave the parchment over to another scribe to add these words, but the narrator of the hadith interpreted this as the Holy Prophet ly ale 1 i+ himself writing.
However, this interpretation is not necessary because the episode could also have been a miracle. It must also be borne on mind that for a person to be able to write a few words does not necessarily make him a lettered person.
Allah continues to say, "They say, `Why are signs not revealed to him from his Lord?"' Here they referred to the miracles that they demanded to see. Allah _ feplies by saying, "Say, `Signs (miracles) are all in Allah's control. | am but a clear warner." All the Prophets >! +e were unable to produce miracles of their own accord.
"Is it not sufficient for them that we have revealed a Book to you, which is recited to them?" The Qur'an is a miracle in itself, which does not need to be corroborated by another miracle. Describing the Qur'an, Allah then says, "There is certainly mercy and a reminder in itfor the believing folk."
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Surah Al-Ankabut 29: 56-60
140
--E _--SE E
Anwar-ul-Bayan (v. 2)
(52) Say, "Allah suffices as a Witness between myself and yourselves. He knows what is in the heavens and the earth. Those who believe in falsehood and disbelieve in Allah are the true losers." (53) They seek to rush you with punishment. If it were not for a prescribed term, the punishment would have certainly come to them. It will definitely come to them suddenly when they do not perceive. (54) They seek to rush you with the punishment whereas Hell will certainly envelope the disbelievers... (55) ....on the day when the punishment will envelope them from above and from beneath their feet. It will then be said
to them, "Taste what you used to do."
THE PUNISHMENT FOR DISBELIEF
When the disbelievers refused to believe in the Holy Prophet ply ale a) lo despite witnessing the miracle of the Qur'an, Allah commands the Holy Prophet ries ule ati (Le to announce to them, "Allah suffices as a Witness between myself and yourselves. He knows what is in the heavens and the earth." Allah is Aware of the message that the Holy Prophet , «J si) le preached to the people, as well as the replies they gave him. Allah will correspondingly punish them.
"Those who believe in falsehood and disbelieve in Allah are the true losers." In another verse Allah says in Surah Zumar, "Verily the losers are those who put themselves and their families at a loss on the Day of Judgment (Qiyamah). Behold! That is the evident loss." This is so because theix deeds will admit them all into Hell.
The disbelievers never believed in the warnings of punishment and used to foolishly request the Holy Prophet ply ale al se to bring it upon them, Punishment was never in the power of any Prophet of Allah; therefore, when no punishment came to them immediately, they doubted the Holy Prophet's 4 de ply ale prophethood.
It was in reply to this that Allah says, "They seek to rush you with punishment. Ifit were not for a prescribed term, the punishment would have certainly come to them. It will definitely come to them suddenly when they do not perceive." Even if no punishment afflicts the disbeliever in this world, his punishment begins with his
death. He will begin to suffer in the grave, after which he will be further tormented on the Day of Judgment (Qiyamah). Eventually, they will suffer the worst punishment in Hell. Describing the same Allah says, "They seek to rush you with the punishment whereas Hell will certainly envelope the disbelievers on the day when the punishment will envelope them from above and from beneath their feet. It will then be said to them, `Taste (the consequences of the deeds) what you used to do.
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(56) O My believing bondsmen! Indeemdy earth is vast, so worship Me only.
(57) Every soul shall taste death, after which you will all be returned to Us. (58)
As for those who believe and do good deeds, We will certainly settle them in
balconies of paradise (Jannah), beneath which rivers flow. There they shall . abide forever. What a grand reward for those who act... (59) "..... those who
exercise patience and who trust only in their Lord. (60) How many are the animals who do not carry their own provision? Allah sustains them and you (people) as well. He is the All Hearing, the All Knowing. .
THE IMPORTANCE AND NECESSITY OF IMMIGRATION "Ma'alimut Tanzil" (v. 3 p. 472) reports that there were many Muslims living
in Makkah who could not express their Islam fearing persecution from the polytheists. Encouraging them to immigrate, Allah revealed the verse saying, "O My believing bondsmen! Indeed my earth is vast, so worship Me only."
By then many Sahabah ,¢ 41 2, had already immigrated to Madinah and Abysinnia because they could not live as free Muslims in Makkah. Allah had promised the Muslims assistance if they immigrated. Allah says in Surah Nisa, "He who migrates in Allah's way shall find in the land an abundance of pastures and vastness. Whoever will leave his home migrating towards Allah and His messenger, and is then overtaken by death, most assuredly his reward is assured by Allah. Allah is Most Forgiving, Most Merciful." [Surah 4, verse 100]
Many people do not immigrate because of the difficulty entailed in relocating. They fear one of two things, either facing death at the hands of an enemy, or starvation and poverty. Although unable to practise Islam in the places where they reside, Muslims may be reluctant to migrate because they do not have these fears where they are.
"EVERY SOUL SHALL TASTE DEATH"
In reply to both of the above fears, Allah declares, "Every soul shall faste
death, after which you will all be returned to Us." Every person has to die, whether it
be in his hometown or in the place to which he migrates. However, the immense
rewards of migration will be realised after he has left this world and stands
before Allah. On the contrary, he will have tosuffer untold punishment if he fails
to migrate.
:
"As for those who believe and do good deeds, We will certainly settle them in
balconies of Heaven, beneath which rivers flow. There they shall abide forever. What a
grand reward for those who act, (i.e.) those'who exercise patience and trust only in their Lord." Therefore, people should not sacrifice the tremendous rewards of the Hereafter merely for one's home and wealth in this perishable world.
THE PRESCRIBED SUSTENANCE WILL BE RECEIVED BY ALL
"How many are the animals who do not carry their own provision? Allah sustains them and you (people) as well." There are two interpretations of this verse. The first
Surah Al-Ankabut 29: 61-63
142
Anwar-ul-Bayan (. 2
is that Allah grants each animal its sustenance wherever it may be without it having to take its provisions along with it. The second interpretation is that the
animals do not store food for future use, but eat as and when the need arises, Animals never exert themselves to find means of earning a living, but are
sustained by Allah. Therefore, when migrating, a Muslim should not be concerned about his sustenance. Allah will take care of it.
Sayyidina Umar «+ 4 2, reports that the Holy Prophet -; le ai + said, "If
you rely on Allah as He deserves to be relied on, He will sustain you like he sustains the birds. They emerge hungry in the morning and return with a full belly in the evening."
["Mishkat" p. 452]
Sayyidina Abu Darda «+ 4! 2, reports from the Holy Prophet pl-s ale 41 1 that a person's sustenance follows him just as his death follows him. ["Mishkat" p
454]
"He is the All Hearing, the All Knowing." Allah knows well who immigrates sincerely and with reliance in Him. He is aware of those who truly cannot migrate and those who simply make excuses.
When the Holy Prophet pl) ale 31 te migrated to Madinah, it was
incumbent on all Muslims to do so as well. If anyone did not do so, his Iman was doubted. Of course, there were those who were truly unable to do so. However, the compulsion was lifted when the Muslims conquered Makkah.
There will always be a time when Muslims may be forced to migrate from their countries in order to preserve their belief (Iman) and Islam. If they fail to migrate in such conditions where they are unable to practice Islam, they will be guilty of a grave sin. The details of this are to be found in the commentary of verse 100 of Surah Nisa (Surah 4).
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(61) If you ask them who created the heavens and the earth and subjugated the sun and the moon, they will definitely reply, "Allah!" So whence are they wandering astray? (62) Allah increases sustenance for whoever He wills of His bondsmen and straitens. Verily Allah has knowledge of all things. (63) If you ask them who sends rain from the sky, thereby reviving the earth after its death, they will certainly reply, "Allah!" Say, "All praise belongs to Allah " but most of them have no understanding.
THE PROOF OF ONENESSOF ALLAH (TAUHID)
With regard to the disbelievers, Allah tells the Holy Prophet ply le 41 te, "If
a Surah Al-Ankabut 29: 64 143
Anwara -ul-Bae yan (v. 7
you ask them who created the heavens and the earth and subjugated the sun and the moon (appointing set functions for them), they will definitely reply, `Allah!' So whence are they wandering astray?" Since they admit that Allah created these phenomena, why do they still refuse to submit to Him? What are they heading towards?
Just as Allah has no partner in the creation of the universe, none is a partner to Him in the distribution of sustenance either. Allah says, "Allah increases
sustenance for whoever He wills of His bondsmen and straitens. Verily Allah has knowledge of all things." Therefore, none can question Him about His choice in granting abundance to some people, while not giving anything to others. He knows best why He does as He does.
"If you ask them who sends rain from the sky, thereby reviving the earth after its death, they will certainly reply, `Allah!' Say, `All praise belongs to Allah,' but most of them have no understanding." The disbelievers even admit that Allah controls the way things happen, yet they do not utilise their intelligence to submit to Him.
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(64) The life of this world is mere futility and play. Without doubt, the life of the Hereafter is true life. If only they knew.
THE LIFE OF THIS WORLD IS MERE FUTILITY AND PLAY, WHEREAS REAL LIFE IS THAT OF THE HEREAFTER
The above verse makes it clear that, irrespective of the duration of a person's life in this world, it cannot be compared to the eternity of the Hereafter. The pleasures of this world will be of no use to man's existence in the Hereafter.
When children play games, imagining that they own restaurants and shops, they still approach their mothers when they get hungry. If the mother has to say
that the children have their own restaurants to eat from, the children laugh and
say that these are only imaginary and of no use. Similar is the case of this world. People revel in the pleasures and wealth they accumulate. Although the profits
of the world may be useful to them while in the world, these will be useless to
them in the Hereafter. The only help they will receive then will be from belief (Iman) and good deeds.
When the profits of this world cannot help them to attain their two real needs (safety from Hell and entry into Heaven), then these may well be classified as futility and play. These will be transformed only into sources of remorse and
lamentation in the Hereafter.
After declaring that the world is mere futility and play, Allah says, "Without doubt, the life of the Hereafter is true life." Those who will be admitted into Heaven will live a life of true joy and happiness, where Allah will be eternally pleased with them. Allah does not even make mention of the plight of the disbelievers, whose misery in the Hereafter will be far beyond the combined adversities of this
Surah Al-Ankabut 29: 65-69
144
Anwar ul Bayan Me 2
world. With regard to these people, Allah says in Surah A'la, "They will neither live nor die there." This is true because the life of misery in Hell cannot be termed "life".
"If only they knew." If people only realised that their objective should be the Hereafter, they would pay little heed to this world.
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(65) When they board a ship, they supplicate to Allah with sincere belief in Him. But when He rescues them to land, they again begin to ascribe partners to Him... (66) ".... to show ingratitude for the things We gave them and to enjoy. Soon they will come to know. (67) Do they not see that We have made the Haram peaceful, whereas people are being ravaged around them? Do they believe in falsehood and show ingratitude for Allah's bounties? (68) Who can be more unjust than he who invents lies against Allah or falsifies the truth when it comes to him? Is there not an abode for the disbelievers in Hell? (69) We shall definitely show Our avenues to those who endure suffering in Our cause. Verily Allah is certainly with those who do good.
THE INGRATITUDE OF THE POLYTHEISTS
It is common among the polytheists to ignore all their gods when faced with any adversity, and turn to Allah devotedly. Allah cites the example of adversities faced at sea, when people fear being shipwrecked. Allah says, "When they board:a ship, they supplicate to Allah with sincere belief in Him."
Verse 22 of Surah Yunus (Surah 10) says that when they are overcome with
this fear, they cry to Allah saying, "If You rescue us from this, we will certainly be from among the grateful ones." However, when Allah "rescues them to land, they again begin to ascribe partners to Him to show ingratitude for the things We gave them and to enjoy." When they find themselves in peaceful times, they forget all the promises they made and succumb to the same practices of polytheism (shirk). Allah warns, "Soon they will come to know." They will realise the error of their ways only when they are overtaken by Allah's punishment. Then it will be too late.
THE SPECIAL FAVOUR TO THE PEOPLE OF MAKKAH "Do they (the people of Makkah).not see that We have made the Haram peaceful,
surah Al-Ankabut 29: 65-69
145
anwar ol Bsyao v7
whereas people (the other Arabs) are being ravaged around them?" Although the Arabs were constantly fighting, they all revered the sanctity of the Haram of Makkah and never touched its inhabitants.
In gratitude for this favour of Allah, the Makkans were supposed to be the first to believe in the Holy Prophet --; «lc ai 1. They also ought to have been grateful `to Allah for raising a Prophet from among them. However, they did not do this, because of which Allah says, "Do they believe in falsehood and show ingratitude for Allah's bounties?" It is strange that all polytheists enjoy Allah's
santos yet worship others.
Of the worst lies that people could attribute to Allah is to say that He has partners. Referring to them, Allah says, "Who can be more unjust than he who invents lies against Allah or falsifies the truth when it comes to him? Is there not an abode for the disbelievers in Hell?" They will definitelybe doomed to eternal
damnation in Hell.
"We shall definitely show Our avenues to those who endure suffering in Our cause." This verse refers to all those who exert themselves for the sake of Islam, be it fighting in Jihad, opposing the disbelievers verbally or by the pen, seeking the knowledge of religion, etc. Allah promises to open up avenues for such people, on condition that the effort is undertaken only to please Allah. ~
When such an effort is undertaken, Allah will open up the avenues of further guidance for these people. Allah says in Surah Muhammad ploy ale ail Lo, "As for those who are rightly guided, Allah shall increase their guidance and grant them their Taqwa (piety)." [Surah 47, verse 17]
Another interpretation of the verse is that Allah will increase their knowledge, because He increases the knowledge of those who practise their knowledge. Allah will open the hearts of those who exert themselves in | propagating the religion, He will reveal the secrets of the Qur'an to those who exert themselves in studying and compiling commentaries of the Qur'an. Allah will disclose the evils of society to those who make an attempt to rid society of these, so that he may address these issues. Allah will also inspire them to speak the words that will influence others to reform themselves. When a believer
(Mu'min) is sincere in his/her efforts, Allah's assistance is sure to be in
attendance.
In a hadith Qudsi, The Holy Prophet -L-y ae a1 6 reports that Allah' says, "The person who draws a hand span closer to Me, I will draw an arm's length
closer to him. Whoever comes an arm's length closer to Me, I will draw four
arm's lengths closer to him."
"Verily Allah is certainly with those who do good." The `muhsinin' (translated above as "those who do good") are those people who:
(2) Believe in One Allah without any partners.
G3 Believe in the finality of the Prophethood of the Holy Prophet
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£Q Worship Allah with sincerity.
Surah Al-Ankabut 29: 65-69
146
Anwar-ul-Bayan (Vv.7)
Perform all the acts of Islam properly and with sincerity i.e, without ostentation.
2 Carry out the acts of religion as they are commanded.
Allah is always with such people and safeguards them from evils and
calamities. In other verses of the Qur'an, Allah says that He loves such people
and that they be given the glad tidings of Heaven.
At the beginning of Surah Ankabut Allah says, "Do people think that they will be left to say, `We believe!' without being tested?" Whereas this verse informed the believers (Mu'minin) that they will certainly face difficulties, the concluding verse of the Surah promises Allah's assistance to and camaraderie with them.
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In the name of Allah, The Beneficent, The Most Merciful.
(1) Alif Lam Mim. (2) Rome will be defeated... (3) ... in the nearer land and, after
their defeat, will again be victorious... (4) ... within a few years. All affairs are in Allah `s control from before and afterwards. And on that day the believers will rejoice... (5) ..about Allah's assistance. Allah assists whoever He wills, and He is the Mighty, the Most Merciful. (6) Allah has made a promise. Allah never breaks His promise, but most people have no knowledge. (7) They have superficial knowledge of the life of this world and are negligent of the Hereafter.
THE PROPHESY OF A ROMAN VICTORY OVER THE PERSIANS AND THE BET BETWEEN SAYYIDINA ABU BAKR «4s 4! .#, AND UBAYY BIN KHALAF
Commentators write that the Romans and the Persians once entered into combat. The Persians, ruled then by the Khosrau II, were polytheists, while the Romans belonged to the Ahlul Kitab (people of the Book) because they were Christians. Therefore, the Sahabah ¢¢« 4) ..2, desired that the Romans win the war, while the polytheists desired that the Persians win because they were
polytheists like themselves.
The two superpowers clashed in Sham (close to Arabia) at Azra'at and Busra. The result of the battle was that the Persians defeated the Romans. When the news reached Makkah, the Muslims were extremely grieved. The polytheists
Surah Ar-Ram 30: 1-7
148
Anwar-ul-Bayan (v. 7
began taunting them saying that their fellow polytheists had conquered the People of the Book (Christians), who were brothers to the Muslims, who were also People of the Book (Qur'an). They drew the conclusion that they would also defeat the Muslims if they ever engaged in battle.
It was then that Allah revealed the above verses, informing the Muslims that the Romans would soon regain their strength and conquer the Persian army. In the verse, Allah says that the Romans "after their defeat, will again be victorious within a few years." In the above verses, Allah says that this would occur in a `few years" without specifying the period. The Arabic word `bidh' is used, which refers to any number between three and nine.
After these verses were revealed, Sayyidina Abu Bakr «+ 4! .», addressed the Polytheists saying, "You people are rejoicing because those of your creed have been victorious. Do not be so glad, for, by Allah, we will soon defeat the Persians, as our Prophet -; « «i + has informed us." Hearing this, the
polytheist, Ubayy bin Khalaf, told Sayyidina Abu Bakr «+ «i ...2, that he is lying.
Thereafter, Sayyidina Abu Bakr «« .\ .2, took a wager with the polytheist, telling him that if the Persians are victorious within three years, he would give
Ubayy ten camels. However, if the Romans defeated the Persians in this time,
Ubayy will have to pay the ten camels to Sayyidina Abu Bakr «+ 4! 2). When the bet was accepted,
Sayyidina Abu Bakr «¢ 3) 2, informed the Holy Prophet L-5 ae 3) (le
about it.
The Holy Prophet ,l-; a ai + advised Sayyidina Abu Bakr «+ ai 2, to increase the time period as well as the number of camels because it was certain that the Romans will defeat the Persians in three years. The period could well be longer because the word `bidh' entailed any amount from three to nine.
Sayyidina Abu Bakr «+ 41 2, met with Ubayy, who, upon seeing Sayyidina Abu Bakr «+ | ..2,, told him that it seems as if he regretted the wager. Sayyidina Abu Bakr «+ i .2, assured him that he was not remorseful, but proposed to increase the period and number of camels. They then mutually agreed that the period be nine years and the number of camels be a hundred. Other commentators say that the period was fixed at seven years.
Ubayy later feared that Sayyidina Abu Bakr «s+ 3) 2, would leave Makkah when the time came to pay, so he asked Sayyidina Abu Bakr «s i 2, to appoint a guarantor from whom the camels could be collected in his absence. Sayyidina Abu Bakr «e a (2) appointed his son, Abdullah ["Ma'alimut Tanzil"]. "Ruhul Ma'ani" reports that he appointed his other son, Abdur Rahman «s+ 4) 2), as a guarantor.
It later transpired that Sayyidina Abu Bakr «+ 4! 2, migrated to Madinah, after which, the battle of Uhud was about to take place. As Ubayy was leaving Makkah for the battle, Sayyidina Abu Bakr's «+ | >, son asked him to appoint a guarantor in his absence. He complied and was later killed in the battle.
A year after the treaty of Hudaybiyyah, the Romans defeated the Persians in a decisive battle. This happened to be after the sixth year of the wager, just as the
Surah Ar-Ram 30: 1-7
149
Anwar-ul-Bayan (v.7
seventh year began (approximately A.D. 627). When Sayyidina Abu Bakr Bi gb)
«ws received the hundred camels 3 instructed him to give them
from Ubayy' s heirs, the Holy Prophet + all in charity. ["Ma`alimut Tanzil" v. 3 p. 4751]
at le
Allama Ibn Kathir Je 4) a«, reports certain other narrations with regard to this incident. "Ruhul Ma'`ani" quotes from Tirmidhi that the Romans defeated the Persians at the time when the battle of Badr was fought (2nd year after Hijrah). Therefore, Sayyidina Abu Bakr «+ 4i 2, collected the camels from Ubayy himself because Ubayy was killed by the Holy Prophet pl-y ale 41 le during the battle of Uhud (in the 3rd year after Hijrah).
The Holy Prophet ly «le i) J» instructed Sayyidina Abu Bakr «- iN 42, to give the camels in charity because the wager was a form of gambling, which is Haram (forbidden) in Islam. It was not yet declared Haram (forbidden) at the time when the wager was made.
"All affairs (including the victory and defeat of armies) are in Allah's control from before and afterwards. And on that day the believers will rejoice about Allah's assistance." The Muslim rejoiced because the truth of Allah's word would be apparent to the. disbelievers and because the Muslims were victorious at the
battle of Badr, which was also fought at that time. Allah's assistance was
apparent during all these occasions.
"Allah assists whoever He wills, and He is the Mighty, the Most Merciful." This verse also alludes to the assistance Allah rendered to the Muslims after Badr.
"Allah has made a promise. Allah never breaks His promise, but most people have no knowledge." Most people donot have conviction in Allah's power and His ability to fulfil His promises. They merely view matters superficially without
insight into His immense power.
THOSE WHO HAVE NOT RECOGNISED ALLAH ARE IGNORANT DESPITE THEIR WORLDLY KNOWLEDGE
"They have superficial knowledge of the life of this world, and are negligent of the Hereafter." The verse prior to this states that these people "have no knowledge" even though they possess "superficial knowledge of the life of this world." This means that they are ignorant despite possessing some knowledge. Therefore, true knowledge is only that knowledge which teaches one about Allah and leads to His recognition. Worldly knowledge that takes a person away from Allah is really no knowledge at all.
People who are knowledgeable in the field of technology and are materially progressive will be considered to be ignorant if they have not recognised Allah.
This is because they are unaware of the most important objectives in this world,
viz, entering Heaven and being saved from Hell.
Allah describes intelligent people in Surah Al Imran, where He says, "Verily in the creation of the heavens and the earth and in the alternation of the night and day are signs for those who have intelligence; those who remember Allah standing, sitting and reclining, and ponder over the creation of the heavens and earth. (Saying) Our Lord You have not created all this in.vain! We glorify Your purity so save us from the punishment of the fire." [Surah 3, verses 190 and 191]
Surah Ar-Ram 30: 8-10
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Anwar-ul-Bayan (v.7)
Therefore, those who do not ponder over Allah's greatness will be regarded as ignorant even though they have a string of degrees and inventions behind their name. Allah says in Surah Zumar, "Can those with knowledge be equal to those who do not have knowledge?" There can be no comparison. Knowledge that does not teach one about oneness of Allah (Tauhid) and belief in the Holy Prophet i. piv aie | cannot be termed knowledge at all.
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(8) Have they not pondered about themselves? Allah has created the heavens and the earth with the truth and for an appointed term. Verily many people reject their meeting with their Lord. (9) Have they not travelled in the lands and seen what was the plight of those before them? Those people were mightier than them, ploughed the earth and developed the earth more than they have developed it. Their messengers also came to them. Allah could not have oppressed them, but they used to oppress themselves. (10) Then the outcome of those who perpetrated evil was evil indeed because they falsified Allah's signs and mocked them.
ENCOURAGEMENT TO PONDER OVER THE CREATION OF THE HEAVENS AND THE EARTH
Although the Arabs were the first addressees of the Qur'an, it addresses all of mankind, urging them to ponder awhile. Allah says, "Have they not pondered about themselves? Allah has created the heavens and the earth with the truth (i.e. to fulfil certain objectives) and for an appointed term." All of Allah's creation serve the purpose of drawing man's attention to Allah's existence and immense power.
The universe will exist until the dawn of Qiyamah (doomsday), when everything will be destroyed. Then Allah will resurrect man and Jinn in His presence to answer for all their deeds. However, "Verily many people reject their meeting with their Lord." There are many who are of the opinion that Qiyamah (doomsday) is imaginary, while others believe in reincarnation. Allah makes them all aware of the fact that they will be summoned to His presence on the Day of Judgment (Qiyamah).
surah Ar-Ram_ 30; 11-19
151
Anwar-ul-Bayan (v. 7
THE ADVICE TO TRAVEL IN THE LANDS AND TO LEARN LESSONS FROM THE RUINS OF PREVIOUS CIVILIZATIONS
"Have they not travelled in the lands and seen what was the plight of those before them? Those people were mightier than them, ploughed the earth and developed the earth more than they have developed it." The earlier civilisations built magnificent monumental masterpieces, entailing unparalleled architecture and design. They even engineered canals and other methods of irrigation. However, they had to forsake all of this when they left the world.
Allah says, "Their messengers also came to them. Allah could not have oppressed them, but they used to oppress themselves." When they denied the message of the Prophets p> -sle, they were destroyed by Allah's punishment, causing all their buildings to be left in ruins. This was because they oppressed themselves by failing to heed the warnings of the Prophets -5\ pz.
"Then the outcome of those who perpetrated evil was evil indeed because they filsified Allah's signs and mocked them." They faced punishment in this world and
will be facing a far worse punishment in the Hereafter.
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(11) Allah initiated creation and will recreate it, after which you will all be returned to Him. (12) The day when judgment day (Qiyamah) will dawn, the criminals will lose all hope. (13) None of their partners will be intercessors for them and they will reject their partners. (14) The day when judgment day (Qiyamah) will dawn, that day will they be in different conditions. (15) As for those who believe and do good deeds, they will be rejoicing in a garden. (16) As for those who disbelieve and falsify Our signs and the meeting of the Hereafter, these people will be exposed to punishment. (17) So glorify Allah `s purity in the evenings and in the mornings. (18) All praise is for Him in the heavens and the earth, and glorify His purity during the latter part of the day and during the afternoons. (19) He extracts the living from the dead, the dead from the living
and revives the earth after its death. Thus will you be resurrected.
Surah Ar-Rim 30: 11-19
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"Allah initiated creation and will recreate it (after its demise), after which you wip all be returned to Him {on the Day of Judgment (Qiyamah)}." Describing, the Day of Judgment (Qiyamah), Allah says, "The day when judgment day (Qiyamah) wi)
dawn, the criminals will lose all hope."
The polytheists, who think that the partners they associate with Allah wj] intercede on their behalf will be dismally disappointed on the Day of Judgement Allah says, "None of their partners (which they ascribed to Allah) will jp intercessors for them and they will reject their partners (by claiming that they neve ascribed these partners to Allah)."
Describing the different conditions people will face on the Day of Judgment (Qiyamah). Allah says, "The day when judgment day (Qiyamah) will dawn, that day will they be in different conditions. As for those who believe and do good deeds, they wil be rejoicing in a garden. As for those who disbelieve and falsify our signs and the meeting of the Hereafter, these people will be exposed to punishment."
GLORIFYING ALLAH'S PURITY THROUGHOUT THE DAY
"So glorify Allah's purity in the evenings and in the mornings... and during the latter part of the day and during the afternoons." These verses urge the believers (Mu'minin) to engage in Tasbih (glorifying) during these hours of the day.
Allah says further, "All praise is for Him in the heavens and the earth..." The angels in the heavens and all the believers (Mu'minin) on earth praise Allah. In fact, even the existence of the disbelievers is ample praise for Allah, Who created them all. This has been discussed in the commentary of verse 41 of Surah Nir, where Allah says, "Do you not see that everyone in the heavens and the earth glorifies Allah, including the birds with their wings spread out? Each one knows its Salah and method ofglorification." [Surah 24, verse 41]
Although people should always glorify Allah, the above occasions are specified because it is during these times that Allah's bounties are most manifest. "Ruhul Ma'ani" reports that, when Sayyidina- Abdullah bin Abbas «+ 4) ..2, was asked where the five daily Salah are mentioned in the Qur'an, he recited the above verses saying that the "evenings" refers to the Maghrib Salah, "mornings" refers to the Fajr Salah, "the latter part of the day" refers to the Asr Salah, and "the afternoons" refers to the Zuhr Salah. Thus, four Salah are mentioned in these
verses; and the Isha Salah is referred to in a verse of Surah Nur where Allah says,
"..and after the Isha Salah." According to another narration, Sayyidina Abdullah bin Abbas «+ .4) 2, mentioned that the Maghrib and Isha Salah are referred to in the word "evenings."
Because of the fact that Salah is an embodiment of Tasbih (glorifying), the Fardh (obligatory) Salah have been made compulsory during the above times.
Sayyidina Ubadah bin Samit «+ ' >, reports that the Holy Prophet pL-y «le a!
said, "Allah has made the five daily Salah obligatory so whoever will perform these properly, taking care of the correct times and the proper performance of the Ruku (genuflexion) and Sajdah (prostration), then Allah has undertaken to forgive
Surah Ar-Rim_30:_ 20-27
153
Anwir-ul-Bayan (v. 7
such a person. On the other hand, there is no such undertaking for the one who does not do so. Allah may forgive him if He wills, otherwise He may punish him. ["Mishkat" p. 58]
The Arabic word `ishiy' (translated above as "the latter part of the day") actually refers to the period from after midday to sunset. It therefore refers to the Asr Salah. However, the afternoon Salah is only referred to thereafter, whereas it precedes the Asr Salah. Explaining this apparent incongruity, Ulema (scholars) have mentioned that the Asr Salah has received precedence to emphasize itsimportance because people are generally engrossed in trade during the time Asr, causing them to miss this Salah. Even people particular about their Salah tend to miss the Asr Salah.
Elucidating His power, Allah says, "He extracts the living from the dead, the dead from the living..." Certain commentators have interpreted this to be the lifeless testicles, from which sperm issues to form a living being. Others cite the example of the dead egg, from which a live animal or bird is born. On the other hand a dead egg is issued from a live hen.
Allah also "revives the earth after its death." When Allah sends the rain, plants flourish from dry earth. Allah then draws the similitude by saying, "Thus will you be resurrected." People will also spring forth from their graves on the Day of Judgment (Qiyamah).
Note: Sayyidina Abdullah bin Abbas «+ 4\ 2, reports from the Holy Prophet ly le i) Le that the person who recites the three verses above (viz, verses 17, 18 and 19) every morning will receive the reward of all his usual recitations {wirds/wazifas (daily performance or task)} that he may have omitted. Similarly, the one who recites these verses in the evening will receive the full reward of the recitations he may have omitted.
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(20) From His signs is that he has created you from sand, after which you became humans spread out on earth. (21) And from His signs is that He has created spouses for you from your own species so that you may find solace with her and He has placed love and mercy between you. There are certainly signs in this for people who contemplate. (22) And from His signs is the creation of the heavens and the earth and the variation of your languages, and colours. There are certainly signs in this for those who have knowledge. (23) And from His signs is your sleep by night and by day, and your seeking from His bounty. There are certainly signs in this for those who listen. (24) And from His signs is that He shows you lightning which kindles fear and hopes. And He sends rain from the | sky, thereby reviving the earth after its death. There are certainly signs in this for people who understand. (25) And from His signs is that the sky and the earth exist by His command. Then, when He will call for you from the earth, you will all immediately emerge. (26) To Him belongs whatever is in the heavens and the earth. Everything is subservient to Him. (27) It is He Who initiated creation and will recreate it, which will be easier for Him. His is the Highest glory in the heavens and the earth, and He is the Mighty, the Wise.
A MANIFESTATION OF ALLAH'S POWER AND THE PROOFS OF ONENESS OF ALLAH (TAUHID)
_ The above eight verses all describe Allah's immense power and control of the affairs of the universe. Allah repeatedly mentions that these are signs of His magnificence. On four occasions, He states:
f2 "There are certainly signs in this for people who contemplate."
f "There are certainly signs in this for those who have knowledge."
{QO "There are certainly signs in this for those who listen."
C1 "There are certainly signs in this for people who understand."
By pondering over these verses, a person will realise Allah's great powers ` and grandeur. The verses that follow depict the Day of Judgment (Qiyaimah)
Allah begins by saying, "From His signs is that he has created you [i.e. your father, Sayyidina Adam (> ale] from sand, after which you became humans spread out on earth.
Allah begins Surah Nisa by stating, "O Mankind, fear your Lord who created you from a single soul [Sayyidina Adam ¢>..\ Je], created from it its spouse, and spread from the two multitudes of men and women." [Surah, 3 verse 1]
After creating Sayyidina Adam (>...) «te from a lifeless thing like sand, Allah
e Surah Ar-Rie m 30: 20-27
155
ne Anwn éar-ul-Bayae n (vy y. 7
created his spouse, Sayyidah Hawwa >) \ic. From these two, the rest of mankind flourished and prospered. Just as He created man from soil, He can resurrect him from the same soil on the Day of Judgment (Qiyamah), as He says, "Thus will you be resurrected."
The second sign is mentioned in the following words, "And from His signs is that He has created spouses for you from) `your own species so that you may find solace with her..." If Allah had not created spouses for man, life would be exceptionally difficult for him. So too would it be if the spouses were not from his own species. The verse makes it clear that the purpose of the spouse will be fulfilled when the couple are a source of comfort for each other. Women who are temperamental and disobedient become a scourge to their husbands.
Regarding the wives, Allah says further, "..... and He has placed love and mercy between you." Even if husband and wife are from two totally different backgrounds, yet they share an unbreakable bond of love and compassion between them. This is only because of Allah's special favour and grace.
The Holy Prophet pl; ale 1 ,L- said that one would not see anything more conducive to fostering love between two people than marriage. ["Mishkat' p. 268]
Since the married couple intend to spend their lives together in a legitimate union, they will be prepared to accommodate each other in an effort to remain peacefully together. Certain commentators have mentioned that the word "love" refers specifically to the early ages of the couple, when the satiation of their instincts force them to love each other. Thereafter, when they reach old age, they require mercy between themselves because of the stifling of their carnal passions. It is then when they usually suffer illnesses and require the merciful tenderness "of each other.
The Holy Prophet pls «+ at! le advised men to marry women who are loving and who are able to bear children so that he can be proud of the large numbers of his Ummah on the Day of judgment (Qiyamah). ["Mishkat" p. 267]
The illicit union of couples outside the bond of marriage is merely to satiate carnal passions and cannot foster love. People involved in such affairs change
partners whenever they feel dissatisfied with one. Since the association is not
condoned by the Shari'ah, true love can never exist. These affairs, which are
common in the west, produce false notions of love, which can be dissolved at the
slightest provocation.
`
The Holy Prophet pi; a i) t+ said, "After fear for Allah, the believer (Mu'min) cannot receive a boon greater than a good wife. If he instructs her to do something, she obeys, and she pleases him when he looks at her. If he takes an
oath, she aids him to fulfil the oath and, if he has to be out, she takes care of her
chastity and his property." ["Mishkat" p. 268]
Sayyidina Abu Hurayra «+ 4) ,», reports that the Holy Prophet ply ale ail Le said, "No believing man should detest his believing wife. 'fhe dislikes some trait
in her, he should then take a liking to another trait." [Muslim]
"There are certainly signs in this for people who contemplate." If one has to ponder deeply about the relationship between man and wife, one would
Surah Ar-Ram 30: 20-27
156
Anwar-ul-Bayan (v. 7
perceive Allah's great power behind it.
Allah presents the third and fourth signs in the following manner: "And from His signs is the creation of the heavens and the earth and the variation of your languages and colours." Each day man has the opportunity to look at Allah's immense power in the sky above him and in the earth beneath him.
Another great sign of Allah's power lies in that fact that he has accorded man the ability to converse with each other. Men speak in different languages and dialects. This difference exists despite the fact that Allah has fixed the places in the mouth and throat from which different sounds emerge, e.g. the "b" and "m" sounds are created when the two lips meet in different ways. A "b" sound cannot be made in the same manner in which a "m" sound is made. In a like manner, all other sounds emerge from different places.
These sounds are then used differently in thousands of languages around the world. These languages have different words and grammatical constructions, while many have letters and ways of pronunciation which others do not have. These differences are so vast that people speaking different languages cannot even pronounce the words of another language. All this displays Allah's great powers.
In addition to this, it is found that a language may have different dialects,
each different from another, by which a person's origin may be ascertained. Allah has also given each person a unique voice by which s/he may be recognised. Male and female voices are also vastly different.
Allah has also made people of different colours who have different appearances and characteristics. It is only Allah who can create one species of creation with so many different qualities. Allah then Bays, "There are certainly signs in this for those who have knowledge."
The fifth and sixth signs are contained in the verse where Allah says, "And from His signs is your sleep by night and by day, and your seeking from His bounty." The first of these is sleep, which Allah has created. It often occurs that people do not want to sleep, but cannot help themselves. On the other hand, some people try to sleep, but spend the entire night tossing and turning restlessly. Only Allah grants sleep to people and He can also deprive them of the same. It is for this reason that Muslims are required to recite the relevant du'as (supplications) for sleeping and awakening. In doing so, they are reminded of Allah's favour. The du'a (supplication). for awakening is:
[TRANSLATION: "All praise be to Allah who has granted us life after granting us death (sleep), and to Him shall we be gathered (after death on the Day of judgement).]
Allah speaks about sleep during the day because many people sleep during the afternoons (called gaylula in Arabic). There are also many who work during the nights and have to sleep during the day.
The other bounty of Allah mentioned is "seeking from His bounty" ie. earning a living. Only Allah can grant a person the ability and health to earn a living. It is up to man to reflect upon all these bounties. Allah then says, "There
F Surah Arn -Rim 30: 28-29
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are certainly signs in this for those who listen."
"And from His signs is that He shows you lightning, which kindles fear and hopes." This is the seventh sign Allah discusses. The lightning builds people's hopes that rain is imminent, which brings great benefit. Thereafter, the eighth sign is expressed as "And He sends rain from the sky, thereby reviving the earth after its death." The rains cause dry and parched land to flourish with foliage in a very short while. "There are certainly signs in this for people who understand."
"And from His sigus is that the sky and the earth exist by His command." Three verses previously, Allah made mention of the heavens and the earth being part of His creation. In this verse, Allah refers to the fact that these great phenomena are being maintained solely by Him. They will remain in existence for as long as Allah desires and on the Day of judgment (Qiyamah) they will be destroyed. It is only by Allah's will that the skies and the earth exist as Allah has created them initially.
Allah says in Surah Fatir, "Verily Allah withholds the heavens and the earth from moving. If they were ever to move, there will be none to withhold them after Him. Indeed He is Tolerant, Most Forgiving." [Surah 35, verse 41]
When Allah will ordain that trumpet be blown for the Day of judgment (Qiyamah), everything will cease to exist and, upon the second blowing, everyone
will be summoned to appear before Him. It is with reference to this that Allah
says, "Then, when He will call for you from the earth (i.e. call you from your graves),
you will all immediately emerge.
Allah then declares His Omnipotence when He says, "To Him belongs whatever is in the heavens and the earth. Everything is subservient to Him."
`It is He who initiated the creation and will recreate it, which will be easier for Him." Although every action is simple for Allah, He says that recreation will be easier so that man may not consider it impossible. The statement is merely to facilitate easier understanding for man, because this is how man behaves.
Allah says in a hadith Qudsi, "The son of Adam falsifies Me when he says, _ `Allah created me the first time and will never resurrect me.' However, recreating him will be easier than the initial creation" [Bukhari]. Allah possesses the same power and might now as He possessed then.
"His is the Highest glory in the heavens and the earth, and He is the Mighty, the
Wise." This verse means that all the creation in the heavens and the earth realise
that Allah's glory is supreme. He is perfectly Capable of resurrecting people
because He is Mighty. According to His wisdom, He has appointed the time for
Ressurection day (Qiyamah).
.
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(28) Allah coins a similitude for you from your own selves. Are any of those (slaves) whom you own shareholders in the wealth which we have given you, making you all equal? And do you then fear them as you have fear for yourselves? Thus do We expound signs for people of understanding. (29) However, the oppressors follow their whims without any knowledge. Who can guide the one whom Allah has sent astray? They will have no helpers.
ONENESS OF ALLAH (TAUHID) IS PROVEN BY A SIMPLE
EXAMPLE
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Allah asks the Polytheists whether they would like their slaves to be shareholders in their wealth, allowing them to spend it freely. Whereas slaves transport and care for the property of their masters, they have no authority to utilise the wealth. Allah asks the polytheists if they would be pleased with the idea that they would have to seek permission from their slaves to spend their own wealth, as they would have to do if their slaves were to be their partners.
When man dislikes having partners in his property, who are human like himself, how can he expect Allah to tolerate the behaviour of polytheists, who ascribe such partners to Him, who are incomparably inferior to Him? When others cannot be shareholders in their wealth. how can they assign shareholders in Allah's right of worship? "Thus do We expound signs for people of understanding."
"However, the oppressors follow their whims without any knowledge." These ' people opt to go astray and ignorantly take any stone or brick as their god.
Therefore, Allah asks, "Who can guide the one whom Allah has sent astray?" They will be subjected to grievous punishment against which "They will have no helpers."
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(30) So, turing away from everything else, focus your attention only on this
religion. Follow Allah's natural endowment, upon which He created mankind.
There can be no change to Allah's creation. This is the upright religion, but most people do not know. (31) Follow the natural endowment turning solely to Allah, fear Him, establish Salah and do not be from the polytheists... (32) from those
who divided their religion and have been split into many denominations, each
denomination being pleased with what it has.
surah Ar-Raom_ 30: 33-36
159
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-_ "fOCUS YOUR ATTENTION ONLY ON THIS RELIGION"
Although the verse addresses the Holy Prophet ply ale i te, it is intended for all of mankind. After it has been proven that polytheism (shirk) is a grave error and people have realised that they must accept the belief of oneness of Allah (Tauhid), Allah commands them to divert their attention from all religions and to adhere strictly to Islam:
__» "Follow Allah's natural endowment, upon which He created mankind." Certain commentators have mentioned that "Allah's natural endowment" (`fitrah') refers to the natural ability to accept the religion of Islam.
Sayyidina Abu Hurayra « 4! .,2, reports that the Holy Prophet i+) ule ai. Le said, "Every child is born with `fitrah,' but the parents of the child make the child a Jew, a Christian or a fire-worshipper. Just as a newborn animal is born perfectly healthy, do you see any limbs severed from it?" Thereafter the Holy Prophet 1+
y aie 4! recited the verse, "Follow Allah's natural endowment, upon which He created
mankind. There can be no change to Allah's creation. This is the upright religion, but most people do not know." [Bukhari and Muslim]
Therefore, every person has been created with the aatital ability to accept the truth from birth until death. Even if a person_is a non-Muslim, he will be able to revert to Islam if he utilised the clear thinking ability that Allah has instilled in him. This is referred to. in the phrase "There can be no change to Allah's creation." None can alter this built-in capacity within every individual. Of course, if the person opts not to utilise this ability and rather to flee from the truth, he cannot be guided by "fitrah (nature)".
Hakimul Ummah Thanwi «ls 4) a«, has translated "There can be no change to
Allah's creation" as "Do not change Allah's creation (fitrah)." According to this translation, the verse forbids everything that hinders a person's inclination to accept the truth e.g. irreligious literature and propagation. People are then also prohibited from attending gatherings in which things may be said, which will
weaken his/her inclination to accept the truth (fitrah).
"This is the upright religion, but most people do not know. Follow the natural endowment turning solely to Allah, fear Him, establish Salah and do not be from the polytheists (viz.) from those who divided their religion and have been split into many denominations, each denomination being pleased with what it has." The true religion always remains one and cannot be divided. One can follow my. a single road and no other.
The various denominations found in Islam today are not really part of Islam. Only those people who follow the Qur'an and the Holy Prophet «le a! le ry may be included as part of Islam, like the followers of the four schools of Islamic jurisprudence. Those who do not conform to the Qur'an and Ahadith cannot be regarded as Muslims even though they claim to be Muslims.
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(33) When people are afflicted by an adversity, they call to their Lord, turning only to Him. Then, when He allows them to taste of His mercy, suddenly a group of them ascribe partners to their Lord... (34) ....so as to be ungrateful for what We give them. Enjoy yourselves! Soon you will come to know. (35) Or have We revealed a warrant to them, whereby they speak about what they ascribe as partners to Allah? (36) When We allow people to taste of Our mercy, they revel in it. However, when any adversity afflicts them on account of the sins they commit, they suddenly lose hope.
MAN'S ATTITUDE TO GOOD FORTUNE AND ADVERSITY
Describing man's nature, Allah says, "When people are afflicted by an adversity, they call to their Lord, turning only to Him (to alleviate their difficulty). Then, when He allows them to taste of His mercy (by removing the difficulty), suddenly a group of them ascribe partners to their Lord." In doing so, they are being "ungrateful for what We give them."
Allah addresses such people saying, "Enjoy yourselves!. Soon you will come to
know." A similar address was discussed towards the end of Surah Ankabut [Surah 29, verses 65, 66}.
Since the polytheists know that their gods cannot help them at times of adversity, they supplicate to Allah during such trying periods. However, they still foolishly adhere to their practices and beliefs without any warrant. Allah says, "Or have We revealed a warrant (scripture) to them, whereby (i.e. on the authority of which) they speak about what they ascribe as partners to Allah." The. polytheists have absolutely no justification for their beliefs.
"When We allow people to taste of Our mercy, they revel in it." This revelling causes them to transgress all limits and to forget Allah's favour on them. They then disobey Allah's commands and fall into sin. It is with regard to such revelling that Allah says in Surah Qasas, "Verily Allah does not like those who revel (also translated as `Allah does not like the boastful')." [Surah 28, verse 76]
Allah then describes the opposite side of man when He says, "However, when any adversity afflicts them on account of the sins they commit, they suddenly lose hope." They then behave as if they have never been blessed with any favours.
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(37) Do they not see that Allah increases sustenance for whoever He wills and straitens? There are certainly signs in this for the believing folk. (38) So give the relative his right, as well as the poor and the traveller. That is best for those who seek Allah's pleasure. These are the successful people. (39) Whatever usury you give to increase people's wealth does not increase in Allah's sight. Whatever you give in Zakah, seeking Allah's pleasure, such people truly multiply (their rewards). (40) It is Allah Who has created you, then sustains you, will then give you death and again give you life. Are there any of your partners who can do any of this? Allah is Pure and Exalted above the partners they ascribe to Him.
THE COMMAND TO SPEND ON RELATIVES, THE POOR AND TRAVELLERS, AND THE VIRTUE OF SPENDING FOR ALLAH'S PLEASURE
"Do they not see that Allah increases sustenance for whoever He wills and straitens?" This fact is apparent to one and all. While some people enjoy an abundance of sustenance, others live from hand to mouth. While some earn very little after great exertion, others receive much more without any effort. There are many who have even lost their huge capital investments after much effort and planning. On the other hand, many people have only to invest a small amount which multiplies itself many fold and accumulates into millions. This .is all Allah's will and His divine plan.
Allah tests people with wealth and also with poverty, as He deems fit according to His wisdom. While some people will fall into sin on account of their wealth, others will fall into sin because of their poverty. "There are certainly signs in this for the believing folk."
"So give the relative his right, as well as the poor and the traveller." Commentators say that Zakah is not implied in this verse because Surah Rum was revealed in Makkah, while Zakah was only made obligatory in Madinah. The verse refers to optional charity and spending on relatives in an effort to maintain good relations.
"That is best for those who seek Allah's pleasure. These are the successful people." The condition for the acceptance of this charity is that it must be done to attain Allah's pleasure and the giver should never remind the recipient of his favour.
The details of spending on relatives, the poor, orphans and travellers have been discussed in the commentary of verse 177 of.Surah Baqarah (Surah 2) and verse 26 of Surah Bani Isra'il (Surah 17). Further details of the virtues and etiquette of spending for Allah's pleasure have also been discussed in the commentary of verses 261 to 273 of Surah Bagarah.
"Whatever usury you give to increase people's wealth does not increase in Allah's sight." The literal meaning of the Arabic word `riba' (usury) is `to increase.' Therefore `riba' will refer to anything which increases and grows, although the
Surah Ar-Rim 30: 37-40
162
Anwar-ul Bayan {v.2
word is generally used for interest. Much mention of interest has been made in | verses 275 to 281 of Surah Bagarah
The verse tells man that, although it appears that he will be earning more money when he loans money on interest, the additional earnings will be void of blessings because it is Haram. Allah says in Surah Bagarah "Allah blighted usury and increases charity." [Surah 2, vere 276}
Sayyidina Abdullah bin Mas`ud « i ..2, reports that the Holy Prophet Wu
pis ale ail said, "Although the money earned by interest multiplies, it will result in
eventual loss." ["Mishkat" p 240]
_
Earning money from interest deprives one of inner peace and contentment, while it is eventually destroyed when banks report insolvency, or when wealth is destroyed by natural disasters. Of course, this wealth will be completely destroyed in the Hereafter, where it will earn people the punishment of Hell.
Sayyidina Abdullah bin Mas'id «+ 4! ..2, reports from the Holy Prophet t+ rl ae i) that when a person gives charity from Haram (unlawful) wealth, it will not be accepted from him, and there will be no blessings in whatever he spends from it. Whatever he leaves behind him of it will be a source of admitting him into Hell ["Mishkat" p. 242]. Further details pertaining to usury have been discussed in the commentary of verses 275 to 281 of Surah Baqarah.
Some commentators have mentioned that the verse refers to those gifts which people give to others in the hope that the recipient will give then something better in return. This gift will not earn any rewards from Allah. While the giver should not aspire to receive anything in return, the recipient should make an attempt to return the favour when the opportunity arises. However, he should not mention that the gift is in appreciation of the one received.
Upon receipt of a gift, the recipient should say, "JazakAllah" ("May Allah reward you"). The Holy Prophet ply «le ai Le has mentioned that a person who receives a gift should give something in return if he can. If he cannot give something in return, he should tell others about the generosity of the giver. The person who does so will have expressed his gratitude and the one who fails to do so will be ungrateful. ["Mishkat" p. 261]
The giver of the gift should not aspire for any return, not even a word of thanks. They should say what Allah teaches in Surah Dahar,ie. "We feed you only for Allah's pleasure and desire neither a return, nor thanks from you." [Surah 9,
verse 76]
It was the practice of the Holy Prophet ply «le 4! Le to give in return more than a person gave him. A villager once presented to the Holy Prophet «le aii Le ris a young camel as a gift, in return of which the Holy Prophet -L+y ate a) Le gave him six such camels. ["Mishkat" p. 261]
Allah continues to say, "Whatever you give in Zakah, seeking Allah `s pleasure, such people truly multiply (their rewards from Allah). "Commentators have also interpreted the word "Zakah" to mean optional charity for the same reason cited above. The literal meaning of Zakah is `to purify.' Therefore, since any type of charity purifies the soul from miserliness, it may be referred to as `Zakah' as
- surah Ar-Rom_ 30: 41-45
163
Anwar-ul-Bayan (v.7
When Allah accepts a deed, He multiplies the reward a minimum of ten times, as He says, "Whosoever does a good deed will receive tenfold the like thereof" Of
course, Allah multiplies rewards even more than ten times if He wills.
Sayyidina Abu Hurayra «+ 41 2, reports that the Holy Prophet (1-5 «le Ail due aid, "Whoever donates in charity the equivalent of a single date from Halal
sources, Allah will accept it and increase the reward, just as one of you will raise a young foal. Eventually, the date will reach the equivalent of a mountain"
[Bukhari].
People will be shocked at the mountainous size of their rewards on the Day
of Judgment (Qiyamah).
"It is Allah Who has created you, then sustains you, will then give you death and again give you life. Are there any of your partners who can do any of this? Allah is Pure and Exalted above the partners they ascribe to Him." This verse portrays Allah's great power, thereby proving that only He should be worshipped because none other can compare to Him.
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(41) Corruption has appeared on land and at sea because of the deeds of man and so that Allah may let them taste (the consequences) of some of their deeds, so that they may refrain. (42) Say, "Travel in the lands and see what was the plight of those before. Most of them were polytheists." (43) So focus your attention on the upright religion before a day comes when there will be no defence against Allah. On that day people will be separated. (44) Whoever disbelieves, his disbelief will be to his detriment. Whoever carries out a good deed, such people will be preparing the ground for themselves... (45) .. .so that Allah may reward those who believe and do good deeds from His grace. Without doubt, Allah does not like the disbelievers.
CORRUPTION ON EARTH OCCURS BECAUSE OF PEOPLE'S SINS
Allah has granted man the option to do good and evil deeds so that He may
test them. Man is exposed to elements both within himself and from outside which tempt him to be disobedient to Allah's commands. However, Allah has
Surah Ar-Rim 30: 41-45
164
Anwar-ul-Bayan (v. 7
sent the Prophets ->-! -¢/« to guide man in the right direction and warn him about the consequences of his deeds. One of these consequences is that anarchy and strife begin to reign on earth. It is with reference to this that Allah says, "Corruption has appeared on land and at sea because of the deeds of man..."
The "corruption" mentioned in this verse refers to all types of adversities like
widespread murder, epidemics, drought, cyclones, earthquakes, etc. Allah
afflicts man with all these adversities so that he may take heed and mend his
ways when he realises that these calamities are a result-of his sins. Allah refers to
this, when He says, so that Allah may let them taste (the consequences) of some of their deeds, so that they may refrain."
Allah does not punish man for all his sins, but for some of them, as the verse denotes. Allah says in Surah Fatir, "If Allah were to take man to task for everything he does, Allah would not have left a single creature on the face of the earth. But Allah defers them until an appointed term." [Surah 35, verse 45]
A verse of Surah Shura reads: "The adversities that afflict you are a result of the deeds you earn, and Allah pardons a great deal." [Surah 42, verse 30]
The corruption that sins may cause on land are evident. With regard to one
of the ill effects of sin on the sea, Sayyidina Abdullah bin Abbas «+ a ies
mentions that oysters open their mouths when rain falls at sea. A raindrop in the oyster's mouth causes a precious pearl to form. When man sins, Allah stops the rains falling, because of which man is deprived of pearls. "Ruhul Ma'ani" reports from Sayyidina Mujahid «Je i) a», that the negative effect of sins causes tyrannical rulers to snatch away the marine vessels of the poor. There are many other examples of pirating and shipwrecks, which are all a result of sins.
When Allah's punishment descends on account of man's sins, not even the pious and the animals are spared. Sayyidina Abu Hurayra «+ 3) 2, once overheard a person saying that an oppressor harms only himself by his sins. Sayyidina Abu Hurayra «« 4! 2, said, "This is not so. All the other creation also suffer because of him, to the extent that a bustard bird can die of starvation because of the oppression of a tyrant." ["Mishkat" p. 432]
When droughts are caused by sins, man and animal suffer from the scarcity of water and food. It should be noted that the verse does not refer to the sufferings that pious people suffer. Allah afflicts them with difficulties so that He may elevate their positions and forgive them. Adversities are a blessing for such people because their patience will earn them immense rewards from Allah.
"Say, `Travel in the lands and see what was the plight of those before. Most of them were polytheists."' These people were annihilated by Allah's punishment because they refused to believe in oneness of Allah (Tauhid). People are urged to visit the ruins of their cities and take lesson from it. The phrase `Most of them were polyt heists" denotes that there were others among them who perpetrated other types of disbelief as well, but the most destructive sin is that of shirk (polytheism).
"So focus your attention on the upright religion {i.e. belief in oneness of Allah (Tauhid)} before a day judgment (Qiyamah) comes to you in which there will be no defence against (the punishment of) Allah. On that day people will be separated." Those who were good will be separated from the evildoers.
Surah Ar-Ram 30: 46-51
165
Anwar-ul-Bayan vy. 2
Describing the difference of people, Allah says, "Whoever disbelieves, his disbelief will be to his detriment. Whoever carries out a good deed, such people will be preparing the ground for themselves so that Allah may reward those who believe and do good deeds from His grace. Without doubt, Allah does not like the disbelievers." Allah Joves only those people who have belief (Iman), and will reward them in both worlds for their good deeds.
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(46) From His signs is that He sends the winds as bearers of glad tidings to let people taste of His mercy and to allow ships to sail by His command so that you seek from His bounty, and so that you may show gratitude. (47) Undoubtedly, We have sent many messengers before you to their nations, who brought clear signs to them. We then exacted revenge from those who sinned. Rendering assistance to the believers has always been Our bounden responsibility. (48) It is Allah Who sends the winds, which carry the clouds, spreading them across the sky as He wills. He divides the clouds into fragments, after which you will see rain falling from its midst. When Allah sends it to those bondsmen whom He wills, they will become exuberant... (49) .... even though, before it was sent to them, they were despondent. (50) So look at the signs of Allah's mercy and how He revives the earth after its death. Undoubtedly, He gives life to the dead and He has power over all things. (51) Verily, if we have to send a destructive wind and they have to see their fields yellow, they will begin to show ingratitude.
ALLAH SENDS THE WINDS AND THE RAINS, AND ALLAH WILL REVIVE THE DEAD
Allah describes the, multiple virtues of the winds when He says, "From His
signs is that He sends the winds as bearers of glad tidings (to foretell rain) to let people laste of His mercy (rain) and to allow ships to sail by His command..." People sail in ships to earn a living and to transport goods, to which Allah refers when He Says, "so that you seek from His bounty..." By reflecting upon all these bounties, mankind should recognise Allah and be grateful to Him by worshipping only .
Surah Ar-Ram_ 30: 52-53
166
ee
Him.
Anwar-ul-Bayan (v.ul
Allah then addresses the Holy Prophet pl-y «le a) (le saying, "Undoubtedly We have sent many messengers before you to their nations, who brought clear signs ty them." However, many people refused to accept the message of these Prophets put ete, because of which Allah "exacted revenge from those who sinned" anq destroyed them. Allah consoles the Holy Prophet -l-y «+ ) Ute by telling him that those opposing him will also be destroyed in a like manner.
Allah declares, "Rendering assistance to the believers has always been Oy
bounden responsibility." Allah will always assist the believers (Mu'minin), the greatest assistance being safeguarding them from the torment of Hell. They wil] be admitted to Heaven when they exercise patience in this world.
Sayyidina Abu Darda «s 4 2, reports from the Holy Prophet pl-y ale ait J.
that Allah will certainly keep the fire of Hell far from the person who defends the
honour of his fellow Muslim brother in his absence. After saying this, The Holy
Prophet ply ale a1 Le recited the verse "Rendering assistance to the believers has always been Our bounden responsibility." [Mishkat" p. 424]
Thereafter, Allah resumes the discussion on the winds. Allah says, "it is Allah Who sends the winds, which carry the clouds, spreading them across the sky as He ' wills. He divides the clouds into fragments, after which you will see rain falling from its midst. When Allah sends it to those bondsmen whom He wills, they will become exuberant even though, before it was sent to them, they were despondent." It is only because of Allah's bounty that people are given hope after being despondent. It is then that they owe the greatest gratitude to Allah.
"So look at the signs of Allah's mercy and how He revives the earth after its death. Undoubtedly, He gives life to the dead and He has power over all things." Therefore, people should never doubt resurrection.
"Verily, if we have to send a destructive wind and they have to see their fields yellow (after being destroyed), they will begin to show ingratitude." On this occasion, they forget all the bounties that Allah has bestowed on them and they remember only the hard times.
(52) You cannot make the dead hear, nor can you make the deaf hear a call when they turn their backs. (53) You cannot guide the blind from their deviation. You can make only those people hear who believe in Our verses and are subservient.
YOU CANNOT MAKE THE DEAD AND THE DEAF HEAR, NOR CAN YOU GUIDE THE BLIND
Allah consoles the Holy Prophet ply «le ai le by telling him that he is not responsible for those who turn a blind eye and a deaf ear to his preaching, just aS he cannot make dead people hear anything. In their negative attitude, the
surah Ar-Raim 30: 54-57
167
enwarnl Bayan oc 2
disbelievers behaved like the dead by failing to utilise their faculties of
understanding.
Allah reminds the Holy Prophet ,-, al i) te that his duty is merely to convey the message, to which the believers will respond. It is therefore not necessary to grieve over them. A discussion on making the dead hear was given
in the commentary of verses 80 and 81 of Surah Naml (Surah 27), where Allah gays, "Verily, you cannot make the dead hear, neither can you make the deaf hear the call when they turn away in aversion. You cannot guide the blind from their deviation. You can guide only those who believe in our verses and who have submitted."
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(54) It is Allah Who created you in a state of weakness, then substituted strength after the weakness and, after the strength, will again give weakness and old-age. Allah creates whatever He wills, and He is the All Knowing, Omnipotent.
THE VARIOUS STAGES OF MAN'S WEAKNESS
In the above verse, Allah describes how He created man as a weak and frail child. The newborn baby cannot move by itself, nor can it do anything for itself. It is only after a while that the child begins to sense things and look about. He gradually learns to sit, walk and then run and talk. It is after many years that he develops into a strong young man, who can fend for himself. He then reaches the peak of his physical and mental capabilities.
Eventually, he begins to recede into another phase of weakness. His `faculties. begin to deteriorate and his health dwindles. Many people even reach the age of senility, when their minds become useless. At this stage, man again
becomes a child. Allah says in Surah Ya Sin, "He whom We advance in age, We
diminish in (physical) structure. Do they not understand?" [Surah 36, verse 68]
"Allah creates whatever He wills, and He is the All Knowing, Omnipotent." Allah has all the power and ability to create and fashion as He pleases.
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(55) The day when Judgment (Qiyamah) will dawn, the criminals will swear on oath saying, "We never tarried more than a moment." In this manner were they
Surah Ar-Ram 30: 58-60
168
| --__LT----
Anwar-ul-Bayan (v. 7
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ever retrogressing. (56) Those given knowledge and belief (Iman) will say, "By Allah's Book, you lived until the Day of Resurrection. This is now that Day of
Resurrection, but you never understood." (57) On this day, the excuses of the oppressors will not profit them, neither will they be afforded the opportunity.
THE DISBELIEVERS WILL TAKE FALSE OATHS ON THE DAY OF JUDGMENT (QIYAMAH), WHILE THE BELIEVERS WILL DECLARE
THE TRUTH
"The day when Judgment (Qiyamah) will dawn, the criminals will swear on oath
saying, `We never tarried more than a moment. " They will say this with reference to the time they spend in the grave or, according to other commentators, the time they passed in the world.
The author of "Ruhul Ma`ani" has mentioned that they will mean by this statement that their lives in the world passed unprofitably because they never believed in Allah and His Prophets >| -4e. Therefore, even if their lives were
long, it will be considered extremely short because it did not profit them in the
least. This statement is similar to someone referring to a short while as being
very long because of the great benefits accrued from it.
Declaring the life of the grave or of this world to be a brief moment is not the first lie that these people will have spoken. They began lying in this very world when they falsified the teachings of the Prophets p>!) Ȣle and were "ever ret rogressing."
When these people will take their oaths, "Those given knowledge and belief (Iman) (from the angels and mankind) will say, `By Allah's Book (the Lowhul _Mahfidh), you lived until the Day of Resurrection." Allah has decreed in the Lowhul
Mahfadh (protected tablet) (as mentioned in Surah Mu'mintn), "Behind them (the deceased) is "Barzakh" until the day that they are resurrected (i.e. they shall remain in their graves until the Day of Judgment (Qiyamah))." [Surah 23, verse 100]
Further admonishing the disbelievers, the believers (Mu'minin) will say, "This is now that Day of Resurrection, but you never understood." They refuted the
advent of this day, because of which they would have to suffer.
Allah then says, "On this day, the excuses 6f the oppressors will not profit them, neither will they be afforded the opportunity (to make excuses to satisfy Allah)." Taubah (repentence) cannot profit a person after his death.
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(58) We have undoubtedly expounded every type of excellent subject for
Surah Ar-Rim 30: 58-60
169
Anwar-ul-Bay4n (v. 7
people in this Qur'an. If you bring to them a sign, the disbelievers will definitely say, "You are merely people of falsehood." (59) Thus has. Allah set a seal upon the hearts of those without knowledge. (60) So exercise patience. Allah's promise is certainly true. Let not those without conviction make you impatient.
THE QUR'AN CONTAINS THE MOST EXCELLENT SUBJECTS AND THE COMMAND TO BE PATIENT
"We have undoubtedly expounded every type of excellent subject for people in this Qur'an." Any `sensible person will realise that the Qur'an is truly Allah's scripture if he gives thought to the matters discussed in it. They will then also realise that the Holy Prophet pis «Je i) J is Allah's true messenger. However, there will always be those who are bent on obstinacy and will not admit the miraculous nature of the,Qurian. In.a.like manner, they will not also accept any other miracle. Allah says, "If you bring to them a sign (miracle), the disbelievers will definitely say, `You are merely people offalsehood."'
It has always been the practice of the disbelievers to reject the truth and label the people of truth as "people of falsehood." With regard to them Allah says further, "Thus has Allah set a seal upon the hearts of those without knowledge."
The disbelievers and polytheists harassed the Holy Prophet -) is 4! J+ on every possible occasion. With regard to this, Allah addresses him saying, "So exercise patience. Allah `s promise is certainly true." The Holy Prophet ply ale sit Lo is urged to take courage from Allah's promise of assistance and the supremacy of Islam. The concluding piece of advice is: "Let not those without conviction make you impatient." The Holy Prophet py «+ 4 le is urged not to be derailed by the disbelievers, but to remain a solid pillar of courage.
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In the name of Allah, The Beneficent, The Most Merciful.
(1) Alif Lam Mim. (2) These are verses of the Wise Book. (3) A guidance and
mercy for those who do good... (4) .... those who establish Salah, pay Zakah and
are convinced about the Hereafter. (5) These people are upon guidance from
their Lord and they are the truly successful ones.
.
THE QUR'AN IS A GUIDANCE AND MERCY FOR THOSE WHO DO GOOD
Sayyidina Abdullah bin Abbas «« 4 ..2, has mentioned that Surah Luqman
was revealed in Makkah, while another narration of his states that verses 26 to 29
were revealed in Madinah.
Allah begins the Surah by saying, "These are verses of the Wise Book (which is) . A guidance and mercy for those who do good." Although the Qur'an is a guidance
for all of mankind, it is those with good hearts and sincerity who will accept the guidance and practice accordingly.
Describing "those who do good" Allah says that they are "Those who establish Salah, pay Zakah and are convinced about the Hereafter." Salah and Zakah follow belief (Iman) as the fundamental pillars of Islam. They are followed by fasting and Hajj, but only the two have been mentioned because they are more important. When a person is particular about Salah and Zakah, while also being convinced about the advent of the Hereafter, all the other aspects of Islam will be easy for him.
Allah describes "those who do good" further.when He says, "These people are upon guidance from their Lord and they are the truly successful ones." These verses ~ `have been discussed in the commentary of verse 5 of Surah Baqarah.
Surah Lugman 31: 6-9 [===
172
Anwar-ul-Bayan (v. 7
re,
Because of the fact that this Surah makes mention of Zakah, certain commentators are of the opinion that this Surah was revealed in Madinah because Zakah became obligatory only in Madinah. However, other
commentators maintain that the Surah was revealed in Makkah, and that Zakah was already made obligatory in Makkah. They say that only the detailed laws pertaining to Zakah were revealed in Madinah.
However, if Zakah is interpreted, to mean normal charity (as discussed in verse 39 of the previous Surah), there would be no debate about the place of revelation.
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(6) There are some people who purchase futile discourse to deviate from Allah's
path without knowledge, making a mockery of it (Allah's path). There shall be a
humiliating punishment for these people. (7) When Our verses are. recited to °
them, they arrogantly turn away as if they have not heard them, as if there is a
prop in their ears. Convey the tidings of an excruciating punishment to them. (8)
For those who believe and do good deeds, there are the. blissful gardens of
Jannah (Heaven)... (9) .... where they will abide forever, Allah's.has made a true
promise, and He is the Mighty, the Wise.
;
A HUMILIATING PUNISHMENT FOR THOSE WHO OPPOSE THE `QUR'AN
After .asserting that the Qur'an is a guidance. and mercy for: those. who accept it, Allah discusses those people who oppose the Qur'an ands.gidicule it. Allah discusses those people who purchased `futile discourse" in an effort totum. people away from the Qur'an. The teri `futile discourse" refers to anything: that` distracts a person from Allah's remembrance and involves him in play and sport. Sayyidina Hasan Basri «t+ i i=, has mentioned that `futile discourse" is anything that distracts one away from worshipping Allah and thinking about Him.
Sayyidina Abdullah bin Mas'td «+ 3) 2, and Sayyidina Abdullah bin Abbas «+ .) 2, have interpreted `futile discourse" as music, while Sayyidina Makhtl «le 41 4*, is of the opinion that it refers to hiring female dancers.
Many narrations have been reported with regard to the circumstances surrounding the revelation of this verse. Sayyidina Abdullah bin Abbas «+ 4.2, reports that an arch enemy of Islam by the name of Nadhar bin Harith purchased a singing slave girl. Whenever he heard about anyone who intended to accept
Surah Luqman 31: 6-9
173
Anwar-ul-Bayan (v. 7)
Islam, he would send the person to this girl, who was instructed to feed the man well and to sing for him. He would then ask the person whether this was better or the Salah, fasting and fighting in Jihad, which Islam required from a Muslim. By this means, he persuaded them to change their minds. The verse makes reference to this incident.
Another narration reports that Nadhar often travelled to Persia, where he
pought books containing fanciful Persian tales, He would recite these to the Quraysh and tell them that he narrated these fanciful tales of Persian kings like' Rustam and tales of Alexander of Macedonia, while the Holy Prophet. «ic.ii\ ic iy told them only about the Ad and the Thamud. So saying, he mocked' the . narratives. contained in the Qur'an. It was then that Allah revealed the above verse.
Other commentators mention that the verse was revealed with reference to a
person called: Ibn Khatal who bought some singing slave. girls who ans songs
that ridiculed Islam and the Muslims.
The above interpretation of `futile discourse" by Sayyidina Hasan Basri 4! ax , ais is corroborated by a hadith in which the Holy Prophet -Ly «le 4! 4. said that every futile act may be regarded as part of falsehood, except the elowins t} hree seemingly playful acts:
1. Archery.
2. Training one's horse (both these are necessary for Jihad)..
3. Playful behaviour with one's wife.
THE ABOMINATION AND PROHIBITION OF MUSIC
"futile discourse" would include all acts that distract one from Salah and remembrance of Allah.( Dhikr), such as gambling, sport, etc. These will therefore be forbidden in the Shari`ah. If Allah has granted someone a beautiful voice, it should rather be used to recite the Qur'an, or to recite some thought provoking poetry, reminding: people of the Hereafter. It should never be used to one romantic and other songs, which are sung with musical instruments.
Sayyidina Jabir «+ 4 2, narrates that the Holy Prophet pias ale ail be said, _ "Music causes hypocrisy to grow in the heart just as rain causes crops to
flourish." ["Mishkat" p. 411]
The person gifted with a good |voice should not sing even permissible a. poetry in the presence of women. Bukhari reports a hadith-in which.a Sahabi by * the name of Anjasha «s i) ..2, was singing the customary verses of poetry (called `huddy') on journey to urge the camels to trod faster. He was singing in a beautiful voice, because of which the Holy Prophet Ly ae ai Le told him, "O Anjasha! Stop! Do not break the glass." The narrator of the hadith, Sayyidina Qatada «+ 31 2, says that the Holy Prophet ploy ale il we was referring to the women, who are usually affected by sweet singing.
It is unfortunate that music has become a way of life for people today. It seemsas if people cannot digest their food without listening to music. Old and young are involved in this evil, which causes them to miss their Salah. Even
Surah Luqman 31: 6-9
174
Anwar-ul-Bayan (v. 7
people from respectable homes consider it a virtue to teach their children to sing, dance and play musical instruments.
Sayyidina Abu Umamah «+ i .», reports from the Holy Prophet «+ aN ge --, that singing slave girls must not be purchased or sold, they should not be taught to sing, and the money earned by this trade is Haram (unlawful). He mentioned that the verse "There are some people who purchase futile discourse to deviate from Allah `s path... "was revealed in this regard.
Sayyidina Abu Sahya «le .! a», reports that he once asked Sayyidina Abdullah bin Mas'iid «+ 4! 2, about this verse. Sayyidina Abdullah bin Mas'td
as al .#, took an oath in Allah's name that the verse condemns music. ["Ma'alimut Tanzil" v. 3 p. 490]
People have dug their own graves of destruction because of their deep involvement in music. It is tragic that they then refuse to acknowledge that the calamities they suffer are a result of their sins. Even if they are forced to admit this, they fail to mend their ways. The reason for this is that they have all become slaves of their passions.
Sayyidina Abu Amir Ash'ari «« 4 .,.2, reports that the Holy Prophet «e si 4. w) said, "There will certainly be such people in my Ummah who will make
fornication, wearing of silk (for men), liquor and musical instruments Halal (lawful). There will also be people living by a mountain, whose flock of animals will reach them by the evenings. When someone will approach them for a necessity, they will bid him to return the following day, but they will all be destroyed before the following day, when the mountain will crush them. Some of these people will be transfigured into pigs and monkeys until the Day of Judgment (Qiyamah)." ["Mishkat" p. 456]
THE HOLY PROPHET ley ate &\ ke WAS COMMANDED TO DESTROY MUSICAL INSTRUMENTS
Sayyidina Abu Umamah «+ 4 ..2, reports that the Holy Prophet «1 a dhe 7, said, "Allah has sent me as a mercy and a guide for both worlds and He has
commanded me to destroy musical instruments, idols, the cross, and all practices
of ignorance." ["Mishkat" p. 318]
Muslims should now realise the error of their ways when, to render their poems in the praise of the Holy Prophet -L- a ai le, they utilise the same musical instruments which he wanted to destroy. Worse still is that they think that they will be rewarded for this. While the Holy Prophet pl. «« al be was sent to destroy these instruments, these Muslims while the nights away playing and listening to the sounds of these instruments. They do this in the name of love for the Holy Prophet -l-) le i) +, yet they forsake their Salah in the process. Are they pleasing the Holy Prophet 1-5 «J+ al le or Satan (Shaytan)?
The Holy Prophet ly a | le said, "Bells are the flutes of Shaytan." ["Mishkat" p. 338]
The beloved Holy Prophet -L-) & si 1+ says in another hadith, "The angels of mercy do not accompany the party travelling with bells or dogs." ["Mishkat" p.
Surah Lugman 31: 6-9
175
Anwar-ul Bayan v. 2
379] Once a girl entered in the presence of Sayyidah `Ayshah we al 2, wearing
jewellery on her feet which jingled. Sayyidah Ayshah \:> 4\ ,2, instructed that the girl be removed from her presence until the jewellery was removed. She then said that she heard the Holy Prophet rey Ade oHy ae say, "The angels of mercy do not enter a house within there are bells."
Music is the practice of Satan (Shaytan). It is for this reason that one will find music rife in places where Satan (Shaytan) is sovereign, like in temples and churches.
JHE EVIL PRACTICE OF CERTAIN "SAINTS"
It is a practice of certain "saints" (commonly called "pirs") that they have to drums and other musical instruments played in their gatherings and at gravesides. They claim that the senior saints approved of this, whereas the same saints they quote, actually prohibited gatherings where musical instruments,
beardless lads and women are present.
Even if some `saint' did condone the deed, it will be rejected because it contradicts the teachings of the Holy Prophet -l) we a) +. Islam does not tolerate even jewellery and garlands that make musical sounds. How can it tolerate musical gatherings?
Sayyidina Nafi «+ 41 a, reports that he was once travelling with Sayyidina | Abdullah bin Umar «+ 4) 2, when they heard the sound of a flute. Sayyidina Abdullah bin Umar «+ 4! ..2, immediately covered his ears and walked away from the path. It was only after proceeding some distance away, that he asked Sayyidina Nafi «le 41 a», whether the sound was still audible. When he was informed that the sound was no longer audible, he removed his fingers from his ears saying, "I was once travelling with the Holy Prophet pivy ade ai)ie, when we heard the sound of a flute. The Holy Prophet pL, a+ drt. did exactly as I had done." Sayyidina Nafi «Je 41 1«,, was a youngster at the time. ["Mishkat" p. 411]
- Sayyidina Abdullah bin Umar «s 4,2, reports that the Holy Prophet i .Lpy «le prohibited liquor, gambling, drums and `ghabira' (an intoxicating drink brewed in Africa). The Holy Prophet ply le | (+ also said that all intoxicants are Haram (unlawful). ["Mishkat" p. 318]
FUTILE PASTIMES
The circumstances surrounding the revelation of the above verse denote that music is the worst of those futilities which distract one from Allah's remembrance. The Ahadith condemning music have also been quoted above so that no person can ever regard any type of music as a virtue (especially
"Qawali").
It should also be borne in mind that the time spent in pastimes could have
been fruitfully utilised for the recitation of the Qur'4n or some other act of devotion. Some categories of `futile discourse" are Haram (unlawful) (like
gambling and music). While others may be permissible, they are a waste of time
(like listening to permissible poems).
a Surah Lugmanr 31: 10m -11
176.
Anwar-ul-Bayan (y, 7
THE LAW REGARDING GAMES LIKE CHESS
Sayyidina Abu Musa Ash/ari «+ 4) ,», has reported from the Holy Prophet pie ale ai! J» that only sinners play chess and that it is a category of falsehood, which Allah detests. ["Mishkat" p. 387]
The Holy Prophet ..-s «le 4s 1 has mentioned that the person who plays backgammon has disobeyed Allah and His Holy Prophet i, «te di ic. ["Mishkat"
p. 386]
Sayyidina Abu Hurayra « \ .2, reports that, upon seeing a person chase a pigeon (as a sport), The Holy Prophet ,l-5 «le a! 1+ commented, "This is one Satan (Shaytan) running after another Satan (Shaytan)." [Ibid]
The Ahadith do not make mention of playing cards because it was not prevalent during the time of the Holy Prophet ,L-; i J». It is Haram (unlawful) to play cards if gambling is involved. If no gambling is involved it will be permitted only if it does not distract one from Allah's remembrance, which is extremely rare.
Although the verse uses the word "purchase" it may refer to any exchange of things, like the substitution of one act for another, as Allah says in Surah Baqarah, "These are the people who have purchased error at the price of guidance." The verse would therefore also refer to people who substitute the recitation ofthe Qur'an with futile activities.
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(10) Allah created the skies without:any visible pillar, has placed mountains on earth so that it does not shake with you and_has spread every type of animal on earth. We have sent rain from the sky, thereby growing every species of wonderful plant. (11) This is Allah's creation, so show me what those besides Him have created. But the oppressors are in a distant deviation. _
ALLAH HAS CREATED THE SKIES, THE EARTH AND THE REST OF THE CREATION, WHILE NO OTHER HAS CREATED ANYTHING
"Allah created the skies without any visible pillar... The immense expanse of the sky is suspended without any pillars. It is Allah's immense power that keeps the sky in place without collapsing.
It is Allah Who `has placed mountains on earth so that it does not shake with you..." If it were not for the mountains lending stability to the earth, the water of . the oceans and cyclonic winds would have caused the earth to shudder and shake incessantly. This would wreak havoc on earth and make habitation
n 31: 12-15
177
Anwar-ul-Bayan (v. 7
impossible. Although Allah could have held the earth stable without the mountains, he has kept them in place as a means to achieve this end.
Of course, the verse pertains to the general stability of the-earth and will not
mean that the earth can never convulse when Allah wants it to. When He desires, Allah can make the earth shudder with earthquakes, the worst of which will take
lace on the Day of Judgment (Qiyamah), as mentioned in numerous verses of the Qur'an, like Surah Zilzal (Surah 99).
Allah has also "spread every type of animal on earth" throughout the earth. Man may find these animals wherever he is and use them for his living. Allah then says, "We have sent rain from the sky, thereby growing every species of wonder ful lant." This is ariother of Allah's great bounties for which man cannot express enough gratitude.
Allah then declares, "This is Allah`s creation, so show me what those (who people take as gods) besides Him have created." The false gods of the polytheists are helpless and dependent on Allah. The combined efforts of all these gods and their devotees cannot create a single fly, which Allah creates in overwhelming abundance. Therefore, only Allah can be worshipped. However, notwithstanding this, "the oppressors are in a distant deviation."
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(12) We certainly granted wisdom to Luqman (inspiring him) to express gratitude to Allah. Whoever will be grateful to Allah, expresses gratitude for his own benefit. As for him who is ungrateful, Allah is certainly Independent, Most Worthy of praise. (13) (The time deserves mention) when Luqman advised his son saying, "O my beloved son! Do not ascribe partners to Allah. Without doubt, polytheism is the worst injustice. (14) We emphatically commanded man with regard to his parents. His mother carried him in weakness upon weakness and his weaning is after two years. (The command was) "Express gratitude to Me and to your parents. Your return will be to Me." (15) If they (your parents) force you to ascribe such partners to Me, about which you have no knowledge, then do not obey them but cordially associate with them in this world. Follow the path of him who turns to Me. Thereafter, your return will be to Me and I will
Surah Lugman 31: 12-15
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178
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Anwar-ul-Bayan vv.i
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THE ADVICE OF LUQMAN ts! ae THE WISE
WHO WAS SAYYIDINA LUQMAN > «le? Whatever has been narrateg
about the ancestry of Sayyidina Luqman ¢W| «le has been derived from the Bani Isra'il (the narrations are therefore Isra'iliyat).
"Ruhul Ma'ani" states that he was the son of Sayyidina Ayyub's oy, sister, while another narration states that he was the son of Sayyidina Ayyub's ., ot) maternal aunt. Sayyidina Luqman's >! «ls mother was a lady called Ba'ura, or (according to others) Anqga. Some scholars also say that he was one of Azar's children [which makes him Sayyidina Ibrahim's p>! «Je brother].
It is reported that he lived for a thousand years and also learnt from
Sayyidina Dawid p>) ale. Sayyidina Waqidi «lc \ ix, says that he lived in the
period between Sayyidina Isa >! «te and the Holy Prophet ply ale ait Lo.
A difference of opinion also exists about his status. While some scholars regard him as a Prophet, others claim that he was not one. Certain scholars also
say that he originated from Africa. Many maintain that he was a freed slave, while others deny this. Allah knows best.
The following are opinions about his occupation:
He was a carpenter. He made bedding and pillows. He was a tailor.
He was a shepherd.
He was a judge among the Bani Isra'il.
After quoting the above, the author of "Ruhul Ma'ani" writes that all these statements cannot be authenticated. What is certain is that Sayyidina Luqman «J pS} was a pious and wise man, who was not a Prophet. Since he was not a Prophet, he was either guided by divine inspiration or by a Prophet.
Many words of wisdom have flowed from his lips, which are quoted in books. The "Mu'atta" of Imam Malik «Je 4! a», reports that Sayyidina Luqman p> was once asked about the reason for his wisdom and virtue. He replied that he attained this status by practising three things, viz.
1. Truthfulness in speech,
2. Returning trusts and
3. Abstaining from deeds and speech that are futile. ["Mishkat" p.
445]
Allah says, "We certainly granted wisdom to Luqman.." Sayyidina Abdullah bin Abbasas a! .o, interprets "wisdom" tomean a keen intellect and understanding, while Imam Raghib «Je .\ a«, says that it refers to an understanding the creation and the inspiration to do good deeds. Imam Razi ae i aa, says that it refers to putting his knowledge into practice. Other commentators say that it implies that he was steadfast in knowledge and deed. ["Ruhul Ma'ani"]
surah Lu man 31: 12-15
179
- Anwar-ul-Bayan (v.7
Allah inspired him "to express gratitude to Allah." i.e. for all Allah's bounties, especially that of wisdom. Allah continues to say, "Whoever will be grateful- to Allah, expresses gratitude for his own benefit." When a person expresses gratitude to
ah, he will be rewarded for it, while it is no favour to Allah. Allah says in a
verse of. Surah Ibrahim, "If you show gratitude, then I will definitely give you more,
and ifyou are ungrateful, then indeed My punishment is severe. [Surah 14, verse 7]
Allah continues, "As for him who is ungrateful, Allah is certainly Independent, Most Worthy of praise." Allah will suffer no harm or loss if someone does not show gratitude to Him. Allah needs nothing from His creation because He is worthy of all praise, whether people accept the fact or not.
pPOLYTHEISM (SHIRK) IS THE WORST INJUSTICE
Allah Ta'ala then says that it is well worth recalling the time "when Lugman advised his son saying, `O my beloved son! Do not ascribe partners to Allah. Without doubt, polytheism is the worst injustice."' The Arabic word `Zulm' (injustice/oppression) literally refers to placing something where it should not
be. Shirk (polytheism) is the worst `Zulm' because the perpetrator offers his worship to his false gods instead of offering it to Allah, Who is Most Worthy of
worship.
THE COMMAND TO TREAT PARENTS WELL
"We emphatically commanded man with regard to his parents." Man is. supposed to treat his parents with the utmost honour and respect, tending to their every need. Man should bear in mind that he was once a weak and frail child who was unable to do anything for himself. It was then that his mother tended to his every need despite her own weakness and needs.
`His mother carried him (in her womb) in weakness upon weakness..." An expectant mother grows weaker with every day that she bears her child. In Surah Bani Isra'il [Surah 17, verse 24], Allah teaches man the supplication that he should make in favour of his parents. The du'a is: "O my Lord! Show mercy to them as they have raised me (mercifully) when I was young."
"and his weaning is after two years." After the ordeal of delivering the child, the parents have to tend to the nourishment of the child. Again they are faced with difficulties and expenses. While the mother exerts herself to feed and care for the child, and the father exerts himself earning a living for them, the child has only to sleep. When the child falls ill, the parents sacrifice their own comforts and sleep to put the child at rest, taking him to their bosoms in an effort to calm him.
This is not even the tip of the iceberg of hardships that parents endure for their children in their infancy. Thereafter, the baby grows into a young child, still depend it on his parents for everything. Keeping all of this in mind, a child ought to have a burning desire to offer comfort and peace to his parents when he grows up. Man's sense of honour demands that he makes and effort to repay some of their efforts as a token of gratitude.
Of course, man cannot forget.the greater gratitude which he owes to Allah, Who has created him and has placed love and affection into his parent's hearts. It
Surah Lugman 31: 16-19
180
Anwarul Bayan (y,7
rr,
is for this reason that Allah commands man to, "Express gratitude to Me ang f your parents. Your return will be to Me."
"If they (your parents) force you to ascribe such partners to Me, about which You
have no knowledge, then do not obey them..." polytheism (shirk) has been passed on from generation to generation, each person claiming to be following 4, forefathers. Allah cautions people against this blind following. A person shouig utilise his intelligence to determine the fallacy of polytheism (shirk), and should not follow the foolish trend set by others.
Although children must obey their parents, they must not obey them when they issue an instruction to contravene Allah's command. The Holy Prophet 4, ply ale si said that the creation (irrespective of who it is) must not be obeyed when their command entails disobedience to the Creator.
Although the parents will not be obeyed under such circumstances
nevertheless Allah adds, ... but cordially associate with them this world." A Muslim child must always serve his/her parents even though they may be disbelievers,
"Follow the path of him who wins to Me." It is within the nature of man that he is influenced by company. Evil company has evil effects, while good company produces good effects. It is therefore necessary for a Muslim to keep good company so that s/he may be encouraged to do good.
"Thereafter, your return will be to Me and I will inform you of what you used ty do." Allah will then reward or punish people according to their deeds.
Obedience to parents has been discussed in some detail in the commentaries
of verses 23 and 24 of Surah Bani Isra'il (Surah 17) and at the beginning of Surah
Ankabtt [Surah 29, verse 8}.
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(16) O my beloved son! if there has to be a deed equivalent to the weight of a mustard seed within a boulder or in the heavens or the earth, Allah would present it. Without doubt, Allah has knowledge of intricacies and is The Informed. (17) O my beloved son! Establish Salah, enjoin good, forbid evil and patiently endure whatever afflicts you. Verily, this is from the most resolute of matters. (18) Do not turn your face away from people and do not walk arrogantly on earth. Verily Allah detests every arrogant braggart. (19) Moderate your walk and lower your voice, indeed, the most abhorrent sound is the braying of a
surah Lugman 3): 16-19
181
Anwar-ul-Bayan (v.7
donkey.
-- EMPHASIS ON SALAH AND ON ENJOINING GOOD AN
FORBIDDING EVIL
;
After stressing the importance of treating parents well, Allah again quotes
the advices of Sayyidina Luqman p> «Js. Describing Ailah's vast knowledge, he said, "O my beloved son! If there has to be a deed equivalent to the weight of a mustard
seed (which is hidden) within a boulder or in the heavens or the earth, Allah would resent it {on the Day of Judgment (Qiyamah)|. Without doubt, Allah has knowledge. ofintricacies and is The Informed." Allah is aware of the most-hidden actions and none should think that he can hide any deed from Allah.
Advising his son further, Sayyidina Luqman p>) ale said, "O my beloved son! Establish Salah, enjoin good, forbid evil..." A person should free his mind from all
matters of this world and concentrate his attention in Salah. At the same time, he
should urge others to follow suit and to fulfil Allahis commands. He must also
forbid them from sinning. In doing so, a person is certain to encounter opposition, because of which Sayyidina Luqman />! «1s advised his son saying, "and patiently endure whatever afflicts you." The importance of patiente cannot be exaggerated. Since it is also one of the most bitter deeds, Sayyidina Luqman ale pudi added, "Verily, this is from the most resolute of matters."
THE IMPORTANCE OF PATIENCE AND THE NEED TO BE > HUMBLE IN ONE'S APPROACH
"and patiently endure whatever afflicts you." The general wording of this phrase includes every type of adversity, not only those associating with preaching. Exercising patience when afflicted by an adversity is the most difficult of all deeds, but produces the sweetest of fruits. In Surah Bagarah, Allah declares, "Verily Allah is with the patient ones."
Sayyidina Luqman >! «Je further advised his son saying, "Do not turn your face away from people..." In this piece of advice, Sayyidina Luqman put ate cautions his son against looking down on others because it occurs that people with some knowledge or wealth feel it below their dignity to associate with others.
Although Allah granted the Holy Prophet pL; «le ii 1. the highest dignity, he displayed the most humility. It is reported in Shama'il Tirmidhi that, when the Holy Prophet pW) «te a! le spoke to someone, he turned fully to the person, thereby denoting that his full attention was on the person and that he was not ignoring him.
Sayyidina Anas bin Malik « 4! 2, reports that the Holy Prophet «le i Lo
ry never withdrew his hands after greeting someone until the person did so
himself. He also never turned
did so first. ["Mishkat" p. 520]
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Surah Lugman 31: 20-24
182
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Anwar-ul-Bayan (7
Sayyidina Luqman >! «ls also told his son, "and do not walk arrogantly on
earth. Verily Allah detests every arrogant braggart." This subject has been discussey in Surah Bani Isra'il, where Allah says, "And do not walk haughtily on earth. Yo, can certainly not cleave the earth, nor can you reach the mountains in height." [Surah 1)
verse 37]
"Moderate your walk..." ie. neither walk so fast that you present a danger jy yourself and others, nor walk at a snail's pace, resembling arrogant and haughty people. Of course, if a person is ill or weak, he may walk slowly.
sae and lower your voice, indeed, the most abhorrent sound is the braying of4 donkey." Just as the braying of a donkey is jarring and unpleasant, a unnecessary loud voice produces the same effect.
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(20) Do you not see that Allah has subjugated for you whatever is in the heavens and the earth, and has showered His apparent and concealed bounties on you? There are those people who dispute about Allah without knowledge, guidance and without an illuminating Book. (21) When it is said to them, "Follow what
Allah has revealed," they say, "We will follow what we found our forefathers
doing." Will they follow their forefathers even though Satan (Shaytan) called their forefathers to the punishment of the Blaze? (22) Whoever surrenders himself to Allah and is sincere, has certainly clung on to a strong handhold. To Allah will the outcome of all affairs return. (23) Let not the disbelief of the disbelievers grieve you. Their return is to Us, when We will inform them of what they did. Verily Allah has knowledge of the secrets of the hearts. (24) We will afford them enjoyment for a while, after which We will force them into a
severe punishment.
ALTHOUGH ALLAH HAS SHOWERED MAN WITH ALL TYPES Of BOUNTIES, YET THE DISBELIEVERS BLINDLY FOLLOW THER FOREFATHERS
After concluding the advices of Sayyidina Luqman >! «1, Allah says, "Do
surah Lugman 31: 20-24
183
Anwar-ul-Bayan (v. 7
ou not see that Allah has subjugated for you whatever is in the heavens and the earth..." `Allah has placed all of these creation at man's service. Even the things that are
not directly in man's control are of benefit to him in some way or another.
Allah also asks whether man does not see that He has "showered His apparent
and concealed innumerable.
bounties on you?" Many are visible,
The bounties that while a great many
Allah has given to man are are invisible. The greatest of
all bounties is belief (Iman), which is invisible, but will guarantee man's salvation
in the Hereafter.
Allah has granted man the five senses in addition to the great bounty of intellect. Allah has also blessed him with the various organs and limbs of the pody, attached to invaluable joints without which man will be stationary.
The author of "Ruhul Ma'ani" has also reported other interpretations of . "qpparent and concealed bounties." Some commentators say. that "apparent" pounties refer to the supremacy of Islam and the Muslim conquests, while the "concealed bounties" deriote the hidden assistance of the angels in battle. Others are of the opinion that "apparent" bounties are those of this world, while "concealed bounties" are the bounties of the Hereafter.
Others maintain that "apparent" bounties are the physical limbs and faculties like hearing, sight, speech, etc. They say that the "concealed bounties" are the inner organs and hidden faculties like intellect, perception, etc. A fourth interpretation of this is that "apparent" bounties are those shared by everyone, while "concealed bounties" are those that every person possesses exclusively in his/her personal, capacity.
These bounties demand that people be grateful to the One Who conferred these on them, i.e. Allah. They should then devote themselves only to His worship. However, "There are those people who dispute about Allah without knowledge, guidance and without an. illuminating Book." These people have no basis to refute belief in Allah. The only argument they tender is that they are following their forefathers. Allah says, "When it is said to them, `Follow what Allah has revealed,' they say, `We will follow what we found our forefathers doing.
Allah cautions them saying, "Will they follow their forefathers even though Satan (Shaytan) called their forefathers to the punishment of the Blaze?" Their forefathers acted in response to Satan's (Shaytan's) call which led them to, Hell. Will these people do the same? While they have seen that their forefathers were
in manifest error, they chose to fall into the same pit.
After highlighting the foolishness of the disbelievers, Allah praises the
believers (Mu'minin) saying, "Whoever surrenders himself to Allah and `is sincere (in
beliefs and deeds), has certainly clung on to a strong handhold." This person has held tight to the unbreakable rope of Tauhid (monotheism), which will save him
from the torments of the Hereafter.
"To Allah will the outcome of all affairs return." The good and evil deeds and
beliefs of people will be presented before Allah on the Day of Judgment
(Qiyamah). Allah will pass judgement accordingly.
:
_ Allah then consoles the Holy Prophet pis a 41 J» saying, "Let not the
Surah Lugman 31:° 25-30
184
Anwar-ul-Bayan (Vv.7
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disbelief of the disbelievers grieve you. Their return is to Us, when We will inform them of what they did. Verily Allah has knowledge of the secrets of the hearts." The Ho} Prophet's -i-+ ate si ie task was to pass the message of Tauhid (monotheism) ang Islam to the people. Thereafter, he was not responsible for making anyone
believe. Everyone will stand before Allah on the Day of Judgement, when the inner secrets of their hearts will become apparent and they will be judgeg accordingly.
Referring to the wealth and. riches that the disbelievers enjoy in this world
Allah says, "We will afford them enjoymenftor a while, after which We will force then into a severe punishment." Their pleasures will be short-lived and will be of no use to them in the Hereafter. When: they will be punished in Hell.
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(25) If you ask them who created the heavens and the earth, they will definitely reply, "Allah." Say, "All praise belongs to Allah." But most of them do not know. (26) To Allah belongs whatever is in the heavens and the earth. Undoubtedly Allah is Independent, Worthy of all praise. (27) If all the trees on earth were pens and the ocean was supplemented by another seven oceans,
Allah's words will never be exhausted. Verily Allah is Mighty, the Wise. (28) Your creation and resurrection is like a single soul. Without doubt Allah is All Hearing, All Seeing. (29) Do you not see that Allah enters the night into the day, enters the day into the night and has subjugated the sun and the moon? Each one runs until an appointed term. Allah is Informed of whatever you do. (30) This is because Allah is the Truth and whatever you worship besides Him are false and Allah is the Exalted, the Great.
ALLAH'S CREATION AND HIS AUTHORITY OVER THE UNIVERSE
"If you ask them (the disbelievers) who created the heavens and the earth, they will definitely reply, `Allah (has created it).' Say, `(Once this fact is acknowledged, tt
surah Lugman 31: 31-32
185
Anwar-ul-Bayan (vy.2
follows that) All praise belongs to Allah.' But most of them do not know." Because of the effect of their environment, people are negligent of this fact and, when they are informed about it, they adamantly claim to follow in the footsteps of their ignorant forefathers.
"To Allah belongs whatever is in the heavens and the earth (including those that
the polytheists ascribe as partners to Him). Undoubtedly Allah is Independent,
Worthy of all praise." All praise can be attributed only to Him whether people
admit this fact or not. Allah does not need people to praise Him before becoming
deserving of the praise.
:
"If all the trees on earth were pens and the ocean was supplemented by another seven oceans (to be transformed into ink), Allah's words will never be exhausted (even after all the ink and pens are expended). Verily Allah is Mighty, the Wise." This is so because Allah's words are infinite and no finite entity can do justice to it.
WHAT ARE "ALLAH'S WORDS"? Some commentators say that "Allah`s words" refer to His speech, which has no beginning in time. Others say that "Allah's words" refers to His knowledge and ability, which cannot be put to paper. Another group of commentators maintain that "Allah's words" refers to Allah's attributes and perfection. Millions of pens and a multitude of oceans may
expire, but these will never end.
Reference has been made to this in Surah Kahf, where Allah says, "Say, `If the ocean was ink for the words of my Lord, the ocean would deplete before the words of my Lord can deplete, even if We supplement it with a like amount of ink." [Surah 18,
verse 109]
Allah continues to say, "Your creation and resurrection is like a single soul.
Without doubt Allah is All Hearing, All Seeing." For Allah to recreate the entire mankind is as easy as creating a single being. It is therefore foolish to deny the possibility of resurrection.
"Do you not see that Allah enters the night into the day, enters the day into the night and has subjugated the sun and the moon? Each one runs until an appointed term (without a fraction of discrepancy in its timing and orbit). Allah is Informed of whatever you do." None but Allah has created and maintains the solar system and the entire universe. ~
"This (i.e. the reason for all of this) is because Allah is the Truth (His existence is true-and it is true that only He can be worshipped) and whatever you worship besides Him are false and Allah is the Exalted, the Great." None can be equal to Him in excellence.
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Surah Lugman 31: 33
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may show you some of His signs? In this are definite signs for every extremely patient and grateful person. (32) When a wave covers them like a canopy, they supplicate to Allah, having sincere belief in Him. When He rescues them to land, then a few of them tread the moderate path. It is only every extremely treacherous and grossly ungrateful person who rejects Our verses.
SHIPS TRAVEL THE OCEANS BY ALLAH'S GRACE AND THE POLYTHEISTS SUPPLICATE EARNESTLY TO ALLAH WHEN THE WAVES CONVERGE ON THEM
"Do you not see that the ship travels on the sea by Allah `s grace so that He may show you some of His signs?" While a small piece of iron will not float on the sea, Allah makes iron ships weighing thousands of tons float and travel comfortably on the sea. The ships transport goods from continent to continent, some of them being propelled by the winds, which will not blow without Allah's command. Allah says about these phenomena, `in this are definite signs for every extremely patient and grateful person."
It often occurs that waters become turbulent at sea, with waves pounding
ships like pieces of cork. Man is then overcome with fear and turns to Allah for assistance. Describing the scene, Allah says, "When a wave covers them like a canopy, they (even the polytheists) supplicate to Allah, having sincere belief ii n Him. When He rescues them to land, then a few of them tread the moderate path." These few are the believers (Mu'minin), who continue to tread the path of oneness of Allah (Tauhid) after being rescued. However, the disbelievers resort to their previous ways, as Allah mentioned in Surah Ankabut "But when He rescues them to land, they again begin to ascribe partners to Him." [Surah 29, verse 65]
"It is only every extremely treacherous and grossly ungrateful person who rejects Our verses." Those who pledge to worship Allah if He rescues them from the sea `belie their pledge when they reach the safety of land. Like these, there are many who deny Allah's clear signs and are ungrateful to Him for the favours He bestows on them each second.
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(33) O people! Fear Allah and beware of the day when a father will be of no
avail to his son, nor will a child be of any avail to his father. Verily Allah's
promise is true. So let not the life of this world beguile you, and do not allow the great deceiver to beguile you regarding Allah.
FEAR ALLAH, BE CONCERNED ABOUT THE HEREAFTER AND DO NOT LET SATAN (SHAYTAN) BEGUILE YOU
Allah urges people to prepare for the Day of Judgement by accepting belief (Iman) and performing good deeds. Only this will be of any assistance on the
surah Lu man 31: 34
187
Anwar-ul-Bayan (v. 7
dreadful Day child be of any,
of Judgement, when avail to his father." On
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will be of no avail to his of Judgment (Qiyamah)
son, nor will a every person
will be so worried about his own plight that he will not be bothered about the
next person even though the person may be as close as his father or his son.
None will be prepared to suffer on behalf of another.
The facts mentioned about the Day of Judgment (Qiyamah) should not be taken lightly because "Verily Allah's promise is true. Therefore, every person should treat the matter seriously and act accordingly.
"So let not the life of this world beguile you... "This part of the verse may refer to those who do not accept Islam for fear of losing some wealth or worldly status. It also applies to those Muslims who have made the life of this world their
primary objective and concentrate all their efforts towards the world. So doing,
they neglect their religious obligations and fall into all types of vice and sin.
"and do not allow the great deceiver to beguile you regarding Allah." Satan (Shaytan), in conjunction with man's carnal self, instigate him to sin and deceive him by telling him that he can miss Salah and Zakah, because he can always
carry these out another time. They also entice him to sin with the notion that Allah will forgive him. Allah cautions man not to be deceived in this manner, but
to be careful not to destroy his life in the Hereafter by falling for the deception.
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. (34) Verily the knowledge of Judgment day (Qiyamah) is only with Allah. He sends the rains and knows what is in the wombs. A soul does not know what it will earn tomorrow and does not know which land it will die in. Undoubtedly
Allah is All Knowing, Informed.
ONLY ALLAH POSSESSES THE KNOWLEDGE OF FIVE MATTERS
The Qur'an asserts on numerous occasions that Only Allah has knowledge of the un seen. Of course, He does inform some of His chosen servants about
certain aspects of this knowledge when He wills.
Muslim reports that when Jibr'il >W) «te asked the Holy Prophet -L-) ai ge about the time when Judgment day (Qiyamah) will take place, the Holy Prophet
py ue a! Le submitted, "The one being asked has no more knowledge than the one asking.'
The Holy Prophet ,l-; «li! le once said that there are five matters about which only Allah has knowledge. He then recited the above verse of Surah Luqman. [Muslim]
These five matters contained in the above verse are as follows:
1. The "knowledge of Judgment day (Qiyamah) is only with Allah..." i.e. only He knows when Judgment day (Qiyamah)
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Surab Lugman 31: 34
188
Anwar-ul-Bayan wv.2
will take place.
2. Only "He sends the rains."
3. Only He "knows what is in the wombs."
4. "A soul does not know whatit will earn tomorrow" Only Allah knows this.
5. A soul "does not know which land it will die in." This knowledge is also exclusive to Allah.
This is so because "Undoubtedly Allah is All Knowing, Informed."
Nowadays people claim that, using scientific instruments, they are also able to tell when rain will fall and what baby is in the womb. They only fool themselves because their knowledge cannot be compared to Allah's. Allah knew these things before the existence of creation and knows the detailed contents of every womb. While scientific instruments can only tell gender after a certain period of time (then also subject to error), and need to know factors such as wind direction and moisture content in the air before predicting rainfall, Allah always knows exactly what type of person is to be born to every mother and exactly when, where and how much rain will fall. Allah knows every minute detail of the child, including his spiritual life and whether the rainfall will be beneficial or detrimental.
Besides the factors mentioned in the verse, there is much more that man has
no knowledge about. Only Allah possesses certain knowledge of all unseen
matters.
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In the name of Allah, The Beneficent, The Most Merciful.
(1) Alif Lam Mim. (2) There is no doubt in this revealed Book from the Lord of the universe. (3) Or do they say that he has fabricated it? Nay! It is the truth from your Lord so that you warn a nation to whom a warner has not come before you, so that they may be rightly guided. (4) It is Allah Who created the heavens, the earth and whatever is between the two in six days and then rose to the Throne. Besides Him, you have no Protecting Friend, nor any intercessor. Will you not take heed?
THE QUR'AN IS THE TRUTH FROM ALLAH WHO CREATED THE HEAVENS, THE EARTH AND WHATEVER IS BETWEEN IN SIX DAYS
None but Allah knows the meaning of the opening verse because it is from the Huraf Mugatta'at, as explained at the very beginning of Surah. Baqarah.
Allah declares that the Qur'an is a revelation from Him, after which He quotes
the polytheists who say that the Holy Prophet +) «l ai le fabricated the Qur'an. Allah replies to their objection by stating, "Nay! It is the truth from your Lord..." Allah then sheds light on the objective of the Qur'an. Allah says that He revealed the Qur'an "so that you warn a nation to whom a warner has not come before you, so that they may be rightly guided."
The "nation" referred to in this verse is the people of Makkah. Although none of the previous Prophets ,>! p4le came to them, they did receive the message of oneness of Allah (Tauhid) from others and were aware of the Prophets p>! -¢l-.
Surah As-Sajdah_ 32: 6-11
190
Anwar-ul-Bayan (v.17)
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They were the descendants of Sayyidina Ibrahim and Isma'il > Ugle, both of whom were Prophets -! sls. They therefore received the message of oneness of Allah (Tauhid) from their origins, and knew that Sayyidina Ibrahim Wi 4, worshipped only One Allah. Therefore, one cannot argue that they should be exempted from punishment because no Prophet was specifically sent to them.
Allah says in Surah Fatir, "A warner passed in every nation." A warner" does not necessarily have to be a Prophet, but can be a representative of Prophet or any religious scholar who preached oneness of Allah (Tauhid)
"Tt is Allah Who created the heavens, the earth and whatever is between the two in
six days and then rose to the Throne." The explanation of this has passed in the commentary of verse 54 of Surah A'raf (Surah 7) and verse 59 of Surah Furgan (Surah 25).
"Besides Him, you have no Protecting Friend, nor any intercessor. Will you not
take heed?" None can help another against Allah's punishment, nor can anyone
intercede on behalf of another without Allah' s permission.
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(5) He ordains every affair from the heavens to the earth, after which every affair will ascend to Him on a day, the duration of which is a thousand years according
to your count.
ALLAH ORDAINS ALL AFFAIRS, ALL OF WHICH WILL ASCEND TO HIM ON A DAY EQUAL TO A THOUSAND YEARS
Everything that occurs in the universe takes place only by Allah' s `ordinance, according to His divine plan. All of creation and their deeds will be presented before Allah on the Day of Judgment (Qiyamah), when He will pass judgement. The Day of Judgment (Qiyamah) will be equal in length to a thousand years of this world.
While the above verse mentions that the Day of Judgment (Qiyamah) will span a thousand years, a verse of Surah Ma'arij states that the duration will be fifty thousand years. When Sayyidina Abdullah bin Abbas «+ 4) 2, was questioned about this apparent discrepancy, he replied, "Allah has mentioned these two days in His Book and He knows best about their reality. I dislike to pass a comment pertaining to Allah's Book without knowledge."
Some commentators have mentioned that the difference in duration will be with regard to different people. To some people, the day will seem to last a thousand years, while it would appear to others that it is fifty thousand years
because of the added torment they will suffer. In fact, according to a hadith, the
day will be so easy for the pious believers (Mu'minin) that it will seem to them as short as the time taken to perform two Rakahs of Salah.
surah As- Sajdah 32: 6-11
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Anwar-ul-Bayan v. 7 )
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(6) It is He Who has knowledge of the un seen and the seen. He is Mighty, the Most Merciful. (7) He has perfected the creation of everything and originated the creation of man from sand. (8) He has then made man`s progeny from a product of lowly water. (9) He then perfected him, blew His spirit in him, and granted you ears, eyes and hearts. Little is the gratitude you show. (10) They say, "When we are lost in the earth, will we really be re-created?" The fact is that they reject the meeting with their Lord. (11) Say, "The angel of death, who is appointed over you, will claim your souls, after which you will be returned to your Lord."
THE CREATION AND PERFECTION OF MAN
In these verses, Allah continues to describe His phenomenal attributes. Allah says that `It is He Who has knowledge of the un seen and the seen." Allah is Aware of everything that man can see and whatever he cannot see. Allah is also aware of every event to occur in the future as well. Added to this, Allah is also "Mighty, the Most Merciful."
"He has perfected the creation of everything..." According to Allah's perfect wisdom, He has created everything in accordance to its function. Consequently, every creature carries out its designated. function according to Allah's perfect design. Therefore, even if something does not appear to be physically beautiful, it does not mean that Allah created it imperfectly.
Allah also*`originated the creation of man from sand." The details of this have been given in Surah Hijr [Surah 15, verse 26] and also appear in the concluding verses of Surah Sad [Surah 38, verse 71].
"He has then made man`s progeny from a product of lowly water." After Allah created Sayyidina Adam />.\ «1c, He made the rest of mankind reproduce via the
male and female sexual act, whereby the child is born of the mother's fertilized womb, referred to above as a "product of lowly water (sperm)."
"He then reinvested him (by forming his limbs and organs within the womb), blew His spirit in him, and (fashioned you when He) granted you ears, eyes and hearts." Thereafter, the child is born with all the capabilities of a human being, gradually progressing through the various stages of development. |
Surahgs- Sajdah 32: 12-14
192
Anwar-ul Bayan wv.uy
Whereas man is supposed to be grateful to Allah for all of these bounties Allah declares, "Little is the gratitude you show." Of mankind, there are very few who truly express their gratitude to Allah. Of these, there are even fewer who are as grateful as they ought to be.
"They say, `When we are lost in the earth, will we really be re-created?' The fact is that they reject the meeting with their Lord." In this verse, Allah repeats the subject matter of many other verses, highlighting the way the disbelievers rejected the belief in resurrection after death.
Allah announces, "Say, `the angel of death, who is appointed over you, will claim your souls, after which you will be returned to your Lord. " This verse makes it clear that all will have to die, after which they will be resurrected and presented before Allah on the Day of Judgment (Qiyamah). Allah has appointed the angel of death to extract every person's soul. It will be then that the punishment of the disbelievers will begin.
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(12) If only they saw the scene when the criminals will bow their heads before their Lord (saying) "O our Lord! We have seen and we have heard. Return us so that we may carry out good deeds. We are now certainly convinced." (13) If We willed, We would have granted every soul its guidance. However, the decree has issued from Me thatIwill surely fill Hell with a collection of man and Jinn, (14) "So taste (the punishment) because you forgot this day! We have forgotten you as well. Taste of the eternal punishment because of the deeds you perpetrated!"
THE MISERABLE PLIGHT OF THE SINNERS ON THE DAY OF JUDGMENT (QIYAMAH), AND THEIR REQUEST TO BE RETURNED TO THIS WORLD
The previous verses quoted the disbelievers who said, "When we are lost in the earth, will we really be re-created?" Now the above verses speak about these very same people when they will find themselves before Allah on the Day of Judgment (Qiyamah). Allah says, "If only they saw the scene when the criminals will bow their heads before their Lord (saying) `O our Lord! We have seen and we have heard. Return us so that we may carry out good deeds. We are now certainly convinced (about the truth of what the Prophets \ »4l¢ and their successors told us)."' Of course, then it will be too late to make amends.
surah As- Sajdah 32: 15-22
193
Anwar-ul-Bayan (v.7
Allah says further, "If we willed, We would have granted every soul its guidance. However, the decree has issued from Me that I will surely fill Hell with a collection of man and jinn (who have perpetrated disbelief)."
When Iblis (Satan) had sworn that he would mislead man, Allah had already told him then, `I shall certainly fill Hell with you and all those who follow
you." When `hidayah' (guidance), is interpreted as `pointing out the right
direction,' then every person will receive this type of guidance. However, if thidayah' is interpreted as `taking a person to the right destination,' then everyone is not blessed with this.
Allah has clearly defined the path of belief (Iman) and the path of disbelief. Each person has been given the freedom to choose. Allah says in Surah Kahf, "Speak the truth that comes from your Lord. Whomsoever is willing, should believe, and whoever is unwilling should remain as a disbeliever. We have surely prepared for the oppressors a Fire, the walls of which will encompass them." [Surah 18, verse 29]
Of course, in His eternal knowledge, Allah was always aware of the fact that certain people would be destined for Heaven, while others will be doomed to Hell.
The promise of being good upon returning to the world is a blatant lie, as Allah says in Surah An'am, "If they were to be sent back (to the world), they would return to what they had been prohibited from and they truly are liars." [Surah 6, verse 28]
In Surah Fatir, Allah mentions that they will receive the following reply to their request to be returned: "Did We not grant you sufficient age in which the one who takes heed may take heed? And did a warner not come to you? So taste (of the punishment)! The oppressors will not have a helper. " [Surah 35, verse 37]
Allah will then tell them, "So taste (the punishment) because you forgot this day! We have forgotten you as well. Taste of the eternal punishment because of the deeds you perpetrated!"
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(15) Only those people believe in Our verses who, when they are reminded about them, they fall in prostration, glorify the praises of their Lord and do not behave arrogant. (16) Their sides part from their beds, they supplicate to their Lord in fear and hope, and they spend from what We have provided for them, (17) No soul knows what pleasures are hidden for him as a reward for the deeds he carries out. (18) Can he who believes be like him who is a sinner? They can never be the same. (19) As for those who believe and do good deeds, as entertainment for them, there shall be gardens in places of rest because of the deeds they carry out. (20) As for those who are sinful, their abode shall be the Fire. Each time they attempt to emerge from it, they will be returned to it and told, "Taste of the punishment of the Fire which you used to deny." (21) We shall definitely let them taste the closer punishment before the greater punishment so that they may return. (22) Who is more unjust than he who is reminded of the verses of his Lord and then turns away from them? We will certainly exact retribution from the criminals.
HEAVEN FOR THE BELIEVERS AND HELL FOR THE DISBELIEVERS
Describing the traits of the believers (Mu'minin), Allah says, "Only those people believe in Our verses who, when they are reminded about them, they fall in prostration, glorify the praises of their Lord do not behave arrogantly." These are the people who truly heed the advice given to them by Allah.
Further describing them, Allah says, "Their sides part from their beds, they supplicate to their Lord in fear and hope, and they spend from what We have provided for them." This verse praises those who perform Tahajjud Salah. They sleep only a short while at nights, after which they separate from their beds to offer their devotions to Allah. They pray fervently to Allah, hoping for His favours and fearing retribution for their shortcomings.
Fear and hope form an integral part of a Muslim's life so that he always carries out good deeds (anticipating rewards from Allah) and abstains from evil (fearing the punishment for it). The person who has no fear for Allah will succumb to sin and will not be inclined to perform good deeds.
Only performance of Tahajjud is mentioned in this verse because it is. obvious that the person who is particular about Tahajjud will be particular about the other Salah as well.
In addition to the above, Allah mentions that these pious believers
(Mu'minin) also spend from the wealth that Allah has given them. The general implication of these words includes Zakah as well as optional charity, be it little or a great deal. Spending in charity does not mean that a person has to be wealthy because a poor person can also spend according to his means, even though the sum may be small. It has been reported that certain poor Sahabah .) rte «ti specifically took employment to carry out menial tasks so that they could
Sajdah 32: 15-22
Anwiar-ul-Bayan (v. 7
spend the accrued funds in charity. HE VIRTUE OF TAHAJJUD SALAH
As already mentioned, the verse "Their sides part from their beds..." refers to the performance of the Tahajjud Salah. This is corroborated by a hadith in which
Sayyidina Mu/adh bin Jabal ws si 2, narrates that, on a journey, he once asked "the Holy Prophet Ly «+ a) 1 to inform him of a deed which would allow him foenter Heaven and to remain distant from Hell.
The Holy Prophet +; a 4! t+ replied, "You have asked a great question, which, in reality, is not really very difficult because Allah makes anything easy for Whoever he wills. (The deed is that) you worship Allah without ascribing
partners to Him, establish Salah, pay Zakah, fast in Ramadhan and perform the Hajj of Allah' s house. Should I not inform you of the doors of good?" Thereafter,
the Holy Prophet 1s «le 1 1» proceeded to enumerate the following:
Fasting is a shield (which protects one from the attacks of Satan (Shaytan) and one's carnal passions).
Charity extinguishes sins (i.e. it protects one from the Fire of Hell).
Performing Salah during the middle of the night is the special sign of Allah's pious bondsmen.
After mentioning this third point, The Holy Prophet pL) «+ 4! W recited the verse, "Their sides part from their beds, they supplicate to their Lord in fear and hope, and they spend from what We have provided for them."
Thereafter the Holy Prophet --) «& i! J» continued to say, "Shall I not inform you of the root of Allah's commands and the pillar of it?" When Sayyidina Mu'adh «+ ai 2, asked to be enlightened, The Holy Prophet +t «i 1
r, said, "The root of Allah's commands is obedience, the pillar is Salah, and the
pinnacle is Jihad. Should I not inform you of the source of all this (whereby all will be practicable)?" When Sayyidina Mu'adh «+ 4) 2) asked to be informed, The Holy Prophet ;1-) «+ 4 te held his tongue saying, "Control this and secure salvation for yourself."
Sayyidina Mu'adh bin Jabal «+ 4! 2, then asked the Holy Prophet 4+ «il Le ru, "Will we be taken to task for the things we say?" The Holy Prophet «+ ail gle
ry replied, "O Mu'adh! It is strange that you should ask such a question! People will be flung headlong into Hell solely on account of the things they say. You are safe as long as you remain silent. When you speak, your speech may be a cause for you to be rewarded or punished." ["Ma'alimut Tanzil"]
"Mishkat" p. 14 also corroborates the fact that "Their sides part from their beds..." refers to those who perform Tahajjud. The author of "Ma'alimut Tanzil" has reported from Sayyidina Anas «s 4) 2, that the verse refers to the Ansar. They used to attend the Maghrib Salah and not return home until they had also performed the Isha behind the Holy Prophet ,l-s «le a! le. He has also reported that the verse refers to all those Sahabah .¢+ 4) .», who continued to perform Salah between Maghrib and Isha Salah.
Sayyidina Abu Darda « 3) .»,, Sayyidina Abu Dharr «+ i 2, and
Surah As- Sajdah 32: 15-22
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Anwar-ul-Bayan (7)
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Sayyidina Ubadah bin Samit «+ 4! 2, have all mentioned that the verse praises those people who perform the Isha and Fajr Salah with Jama'ah (in
congregation). ["Ma'`alimut Tanzil" v. 3 p. 500]
None of the above interpretations contradict each other because the verse may denote all of them simultaneously. When a person is able to part from his
bed for the optional Tahajjud Salah, he will certainly be able to do so for Fajr
Salah, which is obligatory. Sayyidina Umar «+ 4! _,» , mentioned that he prefers to perform the Fajr Salah with Jama'ah (Congregation) rather than stand in Tahajjud Salah the entire night through. ["Mishkat"]
Sayyidah Asma bint Yazid (+ 5' |», reports from the Holy Prophet Ne w» "le that people will all be gathered together before Allah on the Day of
Judgment (Qiyamah). An announcement will then be made with the words, "Where are those who parted their sides from their beds?" Thereupon a small
group of people will arise and enter Heaven without reckoning. Thereafter reckoning will commence for the rest of the people. ["Mishkat" p. 487]
Allah makes a concise mention of the bounties of Heaven when he says, "No
soul knows what pleasures are hidden for him as a reward for the deeds he carries out."
Sayyidina Abu Hurayrah «¢ .) .», reports that the Holy Prophet «le aN Le rs said, "Allah says, `I have prepared for My bondsmen such pleasures in
Heaven, which his eyes have never seen, his ears have never heard of, and which
_ have never crossed his mind." Sayyidina Abu Hurayrah «+ a 2, then added, "If you wish, you may recite the verse, `No soul knows what pleasures are hidden for him as a reward for the deeds he carries out'." [Bukhari v. 2 p. 704]
In reality, no bounty of Heaven can be described. The description of Heaven given in the Qur'an and the Ahadith cannot adequately depict the pleasures of Heaven. When people reach Heaven, they will find much more than what they were promised in the Qur'an and the Ahadith of the Holy Prophet pi-s «le i tv.
These pleasures cannot be perceived in this world.
Sayyidina Sa'd bin Abi Wags «+ 4 2, reports that the Holy Prophet Ai he
ploy ale said, "If a minute article of Heaven, small enough to be lifted by a
fingernail, was brought into this world, everything between the heavens and the earth would be beautified by it. If a person from Heaven was to peek into this world, the illumination from a single bangle he wears will eliminate the radiance of the sun just as the sun eliminates the radiance of the stars." ["Mishkat"]
Sayyidina Abdullah bin Abbas «+ 4) +, narrates that nothing of this world shall be found in Heaven. The only similarity between the things of Heaven and those in this world will be in name and appearance. This means that the gold,
silver, silk, fruit, etc of Heaven will be vastly superior to their namesakes of this
world.
Note:
In praise of His pious bondsmen Allah says, "and they are not arrogant." Pride and arrogance causes one to think highly of oneself,
to look down on others, and to seek fame. One then begins to engage
in acts of worship so that people laud and praise one. Pride and ostentation destroy the rewards of all good deeds, causing one to be subjected to punishment. Allah's bondsmen should steer clear of
surah As-Sajdah 32: 15-22
197
Anwar-ul-Bayan (v. 7
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pride and duly fulfil all the obligations stipulated by the Shari'ah, be these optional or obligatory.
A BELIEVER (MU'MIN) AND A SINNER CAN NEVER BE THE SAME
Further praising the believers (Mu'minin), Allah says, "Can he who believes be
ike him who is a sinner?" Allah then replies when he says, "They can never be the
sqme. a"
Describing the rewards of these believers (Mu'minin), Allah says, "As for
those who believe and do good deeds, as entertainment for them, there shall be gardens in places of rest because of the deeds they carry out."
Allah then projects the opposite side of the picture when He says, "As for those who are sinful, their abode shall be the Fire. Each time they attempt to emerge from it, they are returned:to it and are told, `Taste the punishment of the Fire which you used to deny. Therefore, how can people be the same when they are destined to experience such adiverse consequences?"
The author of "Ma'alimut Tanzil" writes that the verse "Can he who believes be like him who is a sinner?" was revealed with reference te Sayyidina Ali « 4' 2,
and a polytheist called Walid bin Uqba bin Abi Mu'. When an altercation erupted between the two, Walid said to Sayyidina Ali «+ 41 .2,, "Be silent! You are a mere child. I speak better than you, can throw a Spear more accurately than you, and am more courageous. `In reply to this, Sayyidina Ali «« ail 2, said, "You should be silent! You are a sinner!" It was then that the above verse was revealed.
"We shall definitely let them taste of the closer (worldly) punishment before the
greater punishment (in the Hereafter) so that they may return." The following two interpretations of this verse have been reported from Sayyidina Abdullah bin Mas'tid as a! 22):
{1 The worldly punishment mentioned in this verse refers to sever drought that crippled the people of Makkah..
{2 This punishment refers to defeat of the Makkan Polytheists at
the battle of Badr and the death of many of their leaders on this
occasion.
:
The above two interpretations will apply if it is assumed that "them" refers to the polytheists of Makkah. However, it will also be correct to assumte that the verse applies equally to every disbeliever in every era. They will therefore be afflicted with various calamities and diseases as a punishment in this very world.
This interpretation has been reported from Sayyidina Abdullah bin Abbas 4 2, «es. Allah afflicts them with these adversities so that they may take heed and sense the need to mend their ways and to become Muslims. ["Ruhul Ma`ani" v. 21
Pgs, 134, 135]
. Allah states further, "Who is more unjust than he who is reminded of the verses of his Lord and then turns away from them? We will certainly extract revenge from the
criminals." In this verse, Allah makes it clear that those who deny His verses are
unjust and oppressive. The verse also consoles the Holy Prophet pl-y «le tl .be
Surah As- Sajdah_32 :_ 23-25
198
Anwar-ul-Bayan (v.?
because it states that Allah will take the disbelievers to task for thei: misdemeanours.
The author of "Ruhul Ma'ani" writes that while an earlier verse of the Surah spoke about those who prostrate when they hear Allah's verses, this vers. discusses the opposite side of the coin and condemns those who turn away in aversion when they hear Allah's verses being recited.
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(23) Undoubtedly, We gave the Book to Misa, so never be in doubt about receiving it. And We made it a means of guidance for the Bani Isra'il. (24) We made leaders from them, who guided under Our command when they were patient and were convinced about Our verses. (25) Indeed, only your Lord shall decide between them on the Day of Judgment (Qiyamah) concerning the matters in which they differed.
ALLAH WILL DECIDE THE MATTERS ABOUT WHICH PEOPLE DIFFER
Allah says, "Undoubtedly, We gave the Book to Misa, so never be in doubt about receiving it." Just as Allah revealed the Torah to Sayyidina Musa pi «le, He revealed the Qur`an to the Holy Prophet --, & 5 i. Allah therefore urges the Holy Prophet 5 «te i + never to doubt the fact that these divine scriptures are really from Allah. The verse also alludes to the fact that the Holy Prophet «i pi«y ale should never be despondent when people harass him because they did the same to Sayyidina Misa -%W «le, but he persevered and withstood all opposition. Just as the Torah was Allah Book, so too is the Qur'an.
Sayyidina Hasan Basri «+ \ i«, has interpreted the verse to mean that the Holy Prophet -l-s «le ) J should never doubt the difficulties which Sayyidina Misa p>! ale endured.
"And We made it (the Torah) a means of guidance for the Bani Isra'il." In the same way, the Qur'an is a means of guidance for the Ummah of the Holy Prophet ley ale ail de,
"We made leaders from them (the Bani Isra'il), who guided under Our command when they were patient and were convinced about Our verses." This verse denotes that patience is of paramount importance when one is a leader and a guide of others. The conviction that these leaders had in Allah' s verses made them resolute and granted them fortitude in their efforts of propagation. Certain commentators mention that these "Jeaders" were the Prophets >! -«¢, while others maintain
surah As- Sajdah 32: 26-27
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Anwar-ul-Bayan (vy. 7
that they also included those followers of these Prophets pW) pale who propagated the teachings of their Prophets.
The second interpretation seems more appropriate because Allah adds, "and were convinced about Our verses." Since the Prophets ;-- eels were always vonvinced about Allah's verses, the addition would be redundant if applied to them. The verse therefore applies to all propagators of religion.
`Indeed, only your Lord shall decide between them on the Day of Judgment (Qiyamah) concerning the matters in which they differed." The result of this decision will be that the believers (Mu'minin) will be entered into Heaven, while the disbelievers will be condemned to Hell. The verse also consoles the Holy Prophet
yale &) ue because it tells him that Allah will deal with his opponents on the Day of Judgment (Qiyamah).
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(26) Have they not been guided by the fact that We destroyed so many generations before them? They even walk in their settlements. There are certainly many signs in this. Do they not listen? (27) Do they not see that We dispatch water to arid land, thereby extracting plants from which your animals and you eat? Do they not see?
LEARNING LESSONS FROM THE PREVIOUSLY DESTROYED NATIONS AND ALLAH'S BOUNTY IN SENDING RAIN TO IRRIGATE WATERLESS LAND
Those people who denied the apostleship of the Holy Prophet pluy ale ai! be even denied the warnings of pending punishment. Referring to such people, Allah asks, "Have they not been guided by the fact that We destroyed so many generations before them?"
Not only did the polytheists of Makkah hear the historical accounts of the destroyed nations, but they even witnessed the ruins of their once thriving cities when they travelled for trade to Sham (Syria). With reference to this Allah says, "They even walk in (the ruins of) their settlements. There are certainly many signs in this. Do they not listen?"
Allah says in Surah Hajj, "Many were the towns that We destroyed when they were oppressive. They now lie collapsed upon their roofs, and many are the disused wells
and the fortresses that were once well built." [Surah 22, verse 45]
Allah then makes reference to those who deny that Judgment day (Qiyamah) will occur. He asks, "Do they not see that We dispatch water to arid land, thereby extracting plants from which your animals and you eat? Do they not see (that Allah can resurrect man in the same way)?"
Surah As- aaah 32: 28-30
200
Anwarul Bayan y. i
Allah says in Surah Rum, "So look at the signs of Allah 's mercy and how hy revives the earth after its death. Undoubtedly, He gives life to the dead and He has powe, over all things." [Surah 30, verse 50]
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(28) They say, "When will this decision take place if you are truthful?" (29) Say, "On the day of the decision, the faith of the disbelievers will be of no avail to them, neither will they be granted respite." (30) So turn away from them and wait. They are also waiting.
THE FAITH OF THE DISBELIEVERS WILL BE USELESS TO THEM ON THE DAY OF JUDGMENT (QIYAMAH)
When the disbelievers are informed about Allah's judgement on the Day of
Judgment (Qiyamah), they mockingly say, "When will this decision take place ifyou are truthful?" They ask to be informed about the precise date of Judgment day (Qiyamah). Allah tells them not to be hasty in the matter because Judgment day (Qiyamah) will certainly dawn, when they will not be able to escape Allah's punishment. The fact that Judgment day (Qiyamah)has not yet dawned does not mean that it will not occur.
In fact they will be in such a forlorn state on that day that Allah says, "Say, `On the day of the decision, the faith of the disbelievers will be of no avail to them, neither will they be granted respite (if they were to beg for it)".
"So turn away from them..." They will have to face the disastrous consequences of their disbelief because they refuse to yield to the truth.
Allah concludes the Surah by saying, "and wait. They are also waiting." Allah bids the Holy Prophet ,; «1 ai 1 to patiently await Allah's assistance just as the disbelievers await Allah's punishment.
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In the name of Allah, the Beneficent, the Most M3 erciful (1) O The Holy Prophet ely ale ai el Fear Allah and do not follow the disbelievers and the hypocrites. Undoubtedly Allah is ever the All Knowing, the Wise. (2) Follow what has been revealed to you from your Lord. Allah is Ever Informed about what you do. (3) Rely only on Allah. Allah is sufficient as a Helper.
FEAR ALLAH AND RELY ONLY ON HIM WITHOUT FOLLOWING _ THE DISBELIEVERS AND HYPOCRITES
~The Arabic word "Ahzab" is the plural of "hizb," which means a `group' or `party.' In the 5th year after the Hijrah (migration), the Quraysh of Makkah and . numerous other tribes converged on Madinah in opposition to the Muslims. The ensuing battle was consequently named the battle of Ahzab because of the numerous groups gathered there. The battle is also referred to as the battle of the trench because the Muslims had dug a trench around Madinah to defend the town.
"Ruhul Ma'ani" reports from Sayyidina Abdullah bin Abbas «s .i\ 2, that
Surah Ahzab was revealed when certain polytheists like Walid bin Mughiera and Shayba bin Rabi told the Holy Prophet -W-5 «le i .l that they would give him half of their wealth if he were to abandon his message. The Jews and hypocrites of Madinah has also threatened to kill the Holy Prophet hey ale ail Je if he did not forsake his message. It was on this occasion that the Surdh was revealed.
Allah addresses the Holy Prophet -L-, «le a) .L- saying, "O The Holy Prophet plug ale ail tol Fear Allah and do not follow the disbelievers and the hypocrites. Undoubtedly Allah is ever the All Knowing, the Wise. Follow what has been revealed to you from your Lord. Allah is Ever Informed of what you do. Rely only on Allah. A'lah is
Surah Al-Ahzab 33: 4-5
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Anwar-ul-Bayan v. 2
Allah is well aware of the threats and bribes of the disbelievers, and permits
these to take place so that the Holy Prophet --) a i J. can grow more resolute in his mission. This would encourage.him to press on with greater fervour and reliance on Allah, regardless of their harassment.
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(4) Aliah has not placed two hearts within any man's chest, nor has He made
your wives, with whom you practice "Zihar," your mothers. Allah has also not made your adopted sons your own sons. This is merely a statement from your lips. Allah speaks the truth and only He guides to the straight path. (5) Call them by their fathers. This is more just in the sight of your Lord. If you do not know their fathers, then they are your brothers in religion and your friends. There shall be no blame on you with regard to the errors you make, but only for what your hearts purposely intend. Allah is ever the Most Forgiving, the Most Merciful.
AN ACCOUNT OF A PERSON, WHO CLAINED HAVING TWO HEARTS.
"Allah has not placed two hearts within any man's chest..." Allama Qurtubi +, aie ai) has written (v. 14 p. 116) that a person by the name of Jamil bin Ma'mar Fahri was renowned for his intelligence and outstanding memory. People claimed that he possessed two hearts, and he also claimed the same, adding that his intellectual perception was superior to that of the Holy Prophet pL-y «le ait le.
It transpired that he also participated in the battle of Badr. When the polytheists were defeated at Badr, Abu Sufyan inquired from Jamil about the result of the battle. He replied that the Makkans were conquered. Abu Sufyan then asked him why his one sandal was in his hand while the other was on his foot. He replied that he thought the sandal was on his foot. It was then that people realised that he was not really as intelligent as they thought.
THE DEFINITION OF ZIHAR
The practice of `Zihar' was. common among the early Arabs. Zihar meant that they used to tell their wives, "You are like my mother's back to me." By saying this, they intended to state that their wives were perpetually forbidden for them to marry, just as their mothers were. If a Muslim has to say the same today,
Surah Al-Ahzab 33: 4-5
203
Anwar-ul- Bayan vv.7 )
he will have to pay an expiation, the details of which are mentioned in the commentary of the opening verses of Surah Mujadalah (Surah 58).
Refuting the belief that a statement like the above could forbid a person's
wife perpetually, Allah says that He has not "made your wives, with whom you practice `Zihar,' your mothers." Therefore, if any person practices Zihar, his wife will not be forbidden to him as his mother is, but he may still regard her as his wife after paying the compensation due.
ADOPTED CHILDREN
Another common practice among the early Arabs was that they regarded their adopted sons as their own. They would accord the same share of `inheritance to the adopted child as they would give to their own children. They
also believed that it was Haram (unlawful) for the adoptive father to marry the adopted son's wife after his death or after a divorce. People considered the
adopted son to be the real son of the adoptive father, referring to him as his son.
Refuting this false notion, Allah declares, "Allah has also not made your
adopted sons your own sons. This is merely a statement from your lips. Allah speaks the
truth and only he guides to the straight path (by declaring the fact that an adopted child cannot be regarded as a real child because s/he is not really so)."
Guiding people further in the matter, Allah says, "Call them (the adopted children) by (the names of) their (biological) fathers. This is more just in the sight of . your Lord. Ifyou do not know their (real) fathers, then they are your brothers in religion and your friends." Therefore, if a person finds a child without knowledge of his real father, and then adopts him, he should address him as "My brother" or "My friend." The word "mawla" (translated above as `friends") has several meanings. One of these is also `nephew.'
"There shall be no blame on you with regard to the errors you make, but only for
what your hearts purposely intend." If a person erroneously referred to his adopted
son as his own, he will not be sinful for this slip of the tongue. However, if he
purposely intends to contravene Allah' s command, he will he punished for it.
However, "Allah is ever the Most Forgiving, the Most Merciful." Therefore, therz is
always scope for repentance.
i
.
CERTAIN PERTINENT RULINGS
Ruling: An adopted child will still be related to his/her biological parents
and other relatives. His/her relation with these relatives should be maintained and should not be severed.
Ruling: Since the Qur'an explicitly mentions that the adopted child is not a
teal child, the child will have no share in the estate of the deceased adoptive
parents. The rightful heirs have been stipulated by the Shari'ah. Of course, the adoptive parents are allowed to make a bequest in favour of the adopted child, but this should not exceed a third of the estate.
Ruling: Since the adopted child is not a real child, the adoptive parents have to implement the laws of Hijab if the child is not related to them in any other way. The laws of Hijab (veil) will therefore not apply to a woman who
Surah Al-Ahz4b 33: 6
204
Anwar-ul-Bayan (v. 7)
ee,
adopts her sister's son or a man who adopts his brother's daughter. This is so because these people are already closely related (Mahram). If the adopted male child is related only to the adoptive father, the adoptive mother will be regarded
as anon-Mahram, therefore necessitating that he (the child) does not see her after he matures. The same will apply if the adopted daughter is only related to the
adoptive mother and not to the father.
Ruling: A person's adopted son may marry the biological daughter of his adoptive parents if they are not Mahram to each other by any other relation.
Ruling: A person can marry the widowed or divorced wife of his adopted son if there are no other factors to outlaw the marriage. The Holy Prophet's ai 1.
~ ) « adopted son, Sayyidah Zaid bin Haritha « 4! ., married the Holy Prophet's -l-y oe 4i.L6 cousin, Sayyidina Zainab bint Jahsh «+ 4) ..2,. When the couple were divorced, the Holy Prophet ps «le a! + married her.
When the ignorant Arabs objected to this marriage, Allah rebutted their objection saying, "Allah has also not made your adopted sons your own sons..."
Sayyidina Abdullah bin Umar « 31 *, reports that they (the haba) always referred to Sayyidina Zaid bin Haritha «+ 5\ +, as Zaid bin (the son of) Muhammad. However, they stopped doing so when Allah revealed the verse, "Allah has also not made your adopted sons your own SOns......... 2
Ruling: Although it is permissible to call other people's children "My son" or "My daughter," it is best not to do so.
Ruling; Just as it is impermissible to call another person's child your own, it is not permissible for one to refer to another person as his/her father. The Holy Prophet ply «te i) to has mentioned that Heaven is forbidden for the person who refers to another as his father, knowing that the person is not his father.
[Bukhari]
Ruling: If an unmarried woman conceives a child because of adultery, and then married someone other than the child's biological father, it will be Haram for her to claim that the child is her legal husband's child. It is also Haram (unlawful) for a man to deny being the father of his own child.
Sayyidina Abu Hurayrah «s 4) ..2, narrates from the Holy Prophet «le Ai) he -s that Allah disassociates Himself from the woman who includes a child within a family that does not belong to it. Allah will never admit her into His Heaven. The Holy Prophet pls ate a) Le also added that Allah will distance a person from His mercy who denied being the father of his child while looking at the child. On the Day of Judgment (Qiyamah), Allah will disgrace such a man in the presence of all mankind. [Abu Dawid]
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(6) The Holy Prophet lus alc 4\ te has a greater relationship with the believers than even their own selves, and his wives are their mothers. In Allah's Book, relatives are closer to each other than the believers and the immigrants, unless you wish to do a good turn to your friends. This has been documented in the
Book.
THE HOLY PROPHET ¢luy ale a) ie HAS A GREATER
RELATIONSHIP WITH THE BELIEVERS (MU'MININ) THAN THEY HAVE WITH THEMSELVES, AND HIS WIVES ARE THEIR MOTHERS
The above verse contains four themes. The first is expressed by the words,
"The Holy Prophet ,-) te i 1. has a greater relationship with the believers than even their own selves... ". One of the interpretations of this verse is that the Holy
Prophet pl-y ate ai tv has more love and affection for every Mu'min than he may
have for their his/her own self. Much of this has been discussed in the
commentary of verse 127 of Surah Taubah (Surah 9), where Allah says,
"Undoubtedly a messenger from yourselves has come to you. The difficulties that afflict you are very distressing to him. He is anxious for you and extremely forgiving and
merciful unto the believers."
Sayyidina Abu Hurayrah «+ 4) 2, reports that the Holy Prophet «e a\ 1» ry supplicated to Allah saying, "O Allah! I have a request to make to You, which I believe You will surely grant. Iam but a human. Therefore, if I have ever hurt any believer, swore him, cursed him or lashed him, then convert this into a mercy for him and a means of purification, through which he may attain
proximity to You on the Day of Judgment (Qiyamah)."
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Sayyidina Abu Hurayrah «+ 4! ..2, narrates that whenever a person in debt passed away, The Holy Prophet ,l-s «le 4! 1» would ask whether the deceased had made any arrangements for the debt to be settled. When a positive reply was received, The Holy Prophet -L-) «te «| .l6 performed the Janaza Salah (Funeral
prayer). However, if it were' determined that the deceased had not arranged for
the debts to be settled, The Holy Prophet ly «le 4! .l» would not perform the Janaza Salah (Funeral prayer). This was to illustrate the evil of not settling debts. However, when Allah allowed the Muslims to conquer other territories (and wealth was accessible), the Holy Prophet --) a «| 1» addressed the Muslims thus: "I have "a greater relationship with the believers than even their own selves...". Therefore, if any believer (Mu'min) dies without settling his/her debt, then I shall assume the responsibility for settling it. Whatever wealth they ave behind will become the property of their heirs.' [Muslim v. 2 p. 324]
The Holy Prophet ,L-, ale a! .t- desired that no believer (Mu'min) should never suffer any difficulty in this world or in the Hereafter. Sayyidina Abu Hurayra «s a) ..», narrates that the Holy Prophet ply ale st le said, "My example and yours is like a person who lit a fire. When it began to light alllaround him, moths began to fall into the fire. He tries to prevent them from flying into the
Surah Al-Ahzab 33: 6
206
Anwar-ul-Bayan (v.7
fire, but they overcome him and continue to fall in it. This is my example. I am saving you from falling into the fire of Hell by grabbing hold of your waists, However, you are overcoming me and falling in it." [Bukhari and Muslim]
However, because of their infatuation with this world and falling prey to their whims, people are flocking to the fire of Hell. In fact, the concern of the Holy Prophet ¢l-y «te «it Le for his Ummah is so great that he will also intercede for his Ummah on the Day of Judgment (Qiyamah).
Sayyidina Abu Hurayrah «s 3 2, narrates from the Holy Prophet + Ai he ry that (although the du'a (supplication) of every Holy Prophet rH) ale is accepted by Allah), they were all granted one special du'a (supplication), the - acceptance of which was guaranteed to a greater extent. While all the other Prophets p>) -¢le made this du'a (supplication) in this world, the Holy Prophet _ ley ale di Le reserved his du'a (supplication) for the Hereafter, when he will use it to intercede on behalf of his Ummah (followers). It will therefore benefit every member of the Holy Prophet's pls ale si! Le Ummah (followers), on condition that they never perpetrated polytheism (shirk). [Muslim]
HONOUR AND RESPECT FOR THE WIVES OF THE HOLY
PROPHET plus elt at ho
Allah also says that the Holy Prophet's pny ade ail le wives "are their mothers."
It is therefore incumbent on every believer (Mu'min) to honour and revere the
Holy Prophet's ply «le 4) Le wives. Verse 53 of this Surah makes it clear that no person may marry the Holy Prophet's -l- 5 le ail Le wives after his demise.
However, it was still necessary that every member of the Ummah observed
the laws of Hijab (veil) with regard to the Holy Prophet's pl-y ale ail le wives.
Verse 53 of this Surah makes it clear that they should be asked for something
only from behind a curtain.
.
DISTRIBUTION OF LEGACIES ACCORDING TO THE STIPULATED LAWS OF INHERITANCE
The third theme discussed in this verse is contained in the words, `in Allah's Book, relatives are closer to each other than the believers and the immigrants..." When
the Makkan Muslims immigrated to Madinah, The Holy Prophet +5 «+ ah ge fostered ties of brother hood between every Muhajir (immigrant) and an Ansar from Madinah. These ties were so strong that a "brother" from this type of bond - even shared in the inheritance of his deceased `brother.' The above verse and the concluding verse of Surah Anfal abrogated this practice, as a result of which people shared only in the inheritance of their just heirs.
Allah then adds the fourth theme when He says, "unless you wish to do a good
turn to your friends." This part of the verse informs Muslims that although they cannot grant a share of the inheritance to their friends and other relatives, they may financially assist them in other ways. In fact, it is highly commendable that
they do so.
"This has been documented in the Book." Certain commentators have mentioned that "the Book" refers to the Lowhul Mahfadh (protected tablet). This means that the abrogation of inheritance on the basis of migratory brothers has
surah Al-Ahzab 33: 7-8
207
Anwar-ul-Bayan (v. 7
peen ordained in the Lowhul Mahfidh (protected tablet). The only law still standing is to grant stipulated shares of the estate to stipulated heirs.
Other commentators have stated that "the Book" refers to the laws of
inheritance, while another group of commentators is of the opinion that it refers
specifically to this verse. The author of "Ruhul Ma'ani" has mentioned that it refers to Allah's divine decree and ordinance.
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(7)(Call to mind the time) when We took the covenant from the Holy Prophets; from you, Nith, Ibrahim, Misa and Isa, the son of Maryam. We took a solemn covenant from them all... (8) ... so that He may ask the truthful about their truthfulness. Allah has prepared a painful doom for the disbelievers.
THE COVENANT TAKEN FROM THE PROPHETS e- eg
Allah Ta'Aala calls man attention to the time "when We took the covenant from the Holy Prophets; from you, Nuh, Ibrahim, Misa and Isa, the son of Maryam."
Although the covenant was taken from. all the Prophets p> «J+, the above personalities are mentioned because they were especially eminent and all had
their own Shari'ahs.
The author of "Ruhul Ma`ani" has mentioned that the Holy Prophet. 3! Le"
py ate has been mentioned first because he was created before all the others. In support of this, he quotes narration from "Kitabul MukhTara" by Sayyidina Dhiya'ud din Maqdasi te a i«,. The narration quotes the Holy Prophet ot i i. ply aS Saying that Allah began the creation by creating him, even though he was sent as the last of the Holy Prophet. In another narration, The Holy Prophet 4!
py ale mentioned that he was the first to be created and the last to be sent as a
Prophet. [Khasa'isul Kubra by Allama Suyuti oe i un]
Another reason why the Holy Prophet pls «le at Le is mentioned first is that he was the first to be made a Prophet. In support of this statement, Allama Suyuti le a) a«, has reported many Ahadith.
"Mishkat" reports a hadith from Tirmidhi in which the Sahabah p+ 4) 2, asked the Holy Prophet 5 «1 4s 12 when he became Prophet. In reply, the Holy ' Prophet ,i-) ale a) te said, "I was a Prophet when Adam was still between soul and body."
A hadith reported by Sayyidina Irbadh bin Sariya «+ 4\ 2, quotes the Holy Prophet pi. le si Le as saying that he was made the seal of the Prophets when Sayyidina Adam >>) «le was still in the form of clay.
The author of "Ruhul Ma'ani" (v. 21 p. 154) writes that the covenant taken
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from the Prophets p--' © dealt with fulfilling the duty of propagating the message, the Shari'ah, and to call people to the true religion.
_ "Mishkat" (p. 24) contains a hadith in which Sayyidina Ubay bin Ka'b _,a, as ail states that Allah took this covenant from the Prophets ->! -4+ on the same day that He took the pledge of `Mist' from mankind. Verse 81 of Surah Al Imran (Surah 3) contains further details about this covenant.
"We took a solemn covenant from them all..." While some commentators say
that this verse reiterates the previous one, others are of the opinion that the covenant was taken on oath a second time. ["Ruhul Ma'ani"]
...80 that He may ask the truthful about their truthfulness." This verse means that, on the Day of Judgment (Qiyamah), the Prophets >! pete will be asked whether they fulfilled the conditions of the covenant.
The Holy Prophet -l-y ale a) Le said, "On the Day of Judgement, Sayyidina
Nah pti ate will be summoned and asked whether he had propagated the
message. He will reply in the affirmative after which, his nation will be asked
whether he had brought the message to them. They will deny it, saying that no
warner had come to them. Then Sayyidina Nth ->W)' «le will be asked as to who
will recommend his word, he will reply, "Muhammad ,)
ai te and his
Ummah." After saying this the Holy Prophet --) 41 1» addressed his Ummah
`saying, "Thereafter you will be summoned and you will confirm his word saying
that most assuredly Sayyidina Nuh -%W' «le had conveyed the message and
propagated the religion.
From narrations in the "Musnad" of Imam Ahmad «ls i a, and other books it becomes evident that besides the people of Sayyidina Nuh >) ale, the nations of other Holy Prophets >>! -¢« will also reject and say that their Holy Prophet did not convey the message to them. These Prophets ¢--\ »4+ will also be asked whether they had fulfilled their duty. Upon replying in the affirmative, they will be requested to bring forth a witness. They will summon the Holy Prophet AN dae py ate and his Ummah for this task. The Holy Prophet -l-y ale al ue and his Ummah will then be asked to comment on this situation. In reply they will say that they confirm the word of the Holy Prophets. They will further be questioned as to how they possessed knowledge concerning this matter. In response they will say, "Our Holy Prophet -i-) le «i Le informed us that all the Holy Prophets propagated the message to their respective nations." ("Durrul Manthir" v. 1 p. 144)
The Prophets >! -4l+ will be questioned in the presence of their nations so that their nations may be witness to their truthfulness. With reference to this, Allah says in the concluding verse of Surah Ma'idah, "Allah will say, `This is the day when the truth of the truthful shall profit them." [Surah 5, verse 119]
Allah continues to say, "Allah has prepared a painful doom for the disbelievers." Allah also says in Surah Zumar, "Who can be more unjust than he who lies about Allah, and falsifies the truth when it comes to him? Is there no abode for the disbelievers
in Hell?" [Surah 39, verse 32}
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(9) O you who believe! Call Allah's favour to mind when the armies approached you, against which We dispatched a wind and troops that you could not see. Allah is Watchful over what you do. (10) When they approached you from above. you and from beneath you. And when eyes were bewildered, hearts reached the throats and you harboured various thoughts about Allah. (11) On that occasion, the believers were put to the test and violently shaken.
ALLAH'S ASSISTANCE TO THE BELIEVERS (MU'MININ) DURING | THE BATTLE OF AHZAB AND THE MISERABLE STATE OF THE DISBELIEVERS
The battle of Ahzab, also known as the battle of the trench (Khandaq), was fought in the 5th year after the Hijrah (migration). One would recall that the Jews
lived in Madinah long before the arrival of two Arab tribes by the name of the Aws and the Khazraj. The Jews informed them that the final Holy Prophet 1 1. -l-) le will soon arrive in Madinah. Therefore, when some Madinites met the Holy Prophet ply ale a1 l+ during the Hajj, they accepted Islam and brought the message home to their tribes. Gradually, they all became Muslims.
However, the Jews still refused to accept the Holy Prophet ply ale a) le asa Prophet despite being convinced of it. When the Holy Prophet -Ly ale ai le arrived in Madinah. H signed a peace accord with the three Jewish tribes living there at the time, viz. The Banu Qurayzah, Banu Nadhir and Banu Qaynuqa.
It once transpired that the Banu Nadhir summoned the Holy Prophet 4! J ply ale to come to their settlement to resolve the murder of two persons. However, they plotted to assassinate the Holy Prophet p+) a a) Je by appointing someone to drop a heavy boulder on him, thereby violating the peace treaty Allah informed the Holy Prophet , 4! i about their sinister plot, after which he hastily returned home. The Holy Prophet -L-y «1+ i (Le then sent a message with Sayyidina Muhammad bin Muslima ae a) 42, to the Banu Nadhir, commanding them to leave Madinah.
When the Jews received the message, the Hypocrites bade them to resist the command and promised them their support. Consequently, the Jews informed the Holy Prophet p+ «le | te that they would not leave Madinah. Appointing Sayyidina Abdullah bin Umm Maktam «+ a! ..2, as his deputy, The Holy Prophet plvy ale it) Le left with the Sahabah -¢+ 4\ .,2,for the Jewish settlement outside Madinah. By then the Jews had locked themselves within their fortress.
The hypocrites again pledged their support for the Jews by telling them that they would assist them to resist the Muslims. They even added that they would leave Madinah with the Jews if the Jews were ever banished. The Jews waited several days for the promised aid, but received none. They were eventually
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Anwar ul-Bayan y
forced to surrender to the Muslim Prophet p+) ai 4) i+ entreating him killing them. They also requested that
army. They sent to allow them to he permit them to
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them together with whatever possessions they could load on their camels.
The Holy Prophet -L-5 «le 4) i permitted them to leave within three days They then left Madinah. Most of them settled in Khaybar while others Preferreg to settle in Sham (Syria). ["Al Bidaya wan Nihaya" v. 4 p. 75]
This epic has been narrated as an introduction to the battle of Ahzab, 4
detailed account of this incident will be mentioned in the commentary of Surg}, Hashr (Surah 59), Insha Allah. The Holy Prophet -i-y «le a! te distributed the remaining possessions as booty to the Muslim army. This incident took place jn the 4th year after the Hijrah.
A DETAILED ACCOUNT OF THE BATTLE OF AHZAB
After being banished from Madinah, the Jews still attempted to harass the Muslims. Their leader arrived in Makkah and incited the polytheists to fight against the Muslims, pledging their assistance. When the polytheists asked the
Jews whether their religion {of polytheism (shirk)} was better than that of the
Holy Prophet pi+y «le \ le, the Jews insolently attested that the polytheism (shirk) of the polytheists was better then the oneness of Allah (Tauhid) which the Holy Prophet ps «le a! 6 preached.
The Quraysh were extremely pleased to hear this and pledged their assistance to the Jews. Thereafter, the Jewish leader secured the support of the Ghitfan tribe and many other neighbouring tribes as well.
DIGGING A TRENCH TO SECURE MADINAH
When the Holy Prophet -l-; i 4) 2 received intelligence about the plans of the disbelievers, he called the Sahabah (companions) -4 5) .+, to a meeting, It was then that Sayyidina Salman Farsi «« \ 2, proposed that they dig a trench to halt the approach of the enemy. The proposal was accepted and the Sahabah (companions) 4s 4 2, set to work. The Holy Prophet .-y oe i) Le himself participated in the digging even though it was in winter.
The Holy Prophet ; a a! 12 designated the boundaries of the trench and appointed group of ten men to dig 40 hand lengths. (Some scholars have mentioned that the trench was 3% miles in length). Since Sayyidina Salman 4 ,2, «s was strong and healthy, the Muhajirin (emigrants) and the Ansar wanted him to join their ranks in digging. Eventually the Holy Prophet pi; ole a! 6 told them that Sayyidina Salman «s 4! 2, was neither a Muhaajir (emigrant), nor an Ansir, but a member of the Holy Prophet's -L-, we ai Le own family.
When the 12000 strong disbelievers army altived, they were surprised to find the trench stemming their march. The Arabs never employed such a strategy before. They were forced to camp on the further side of the trench. The Holy Prophet ,1+) «le ai i+ took three thousand Sahabah (companions) pes a) 2) with him and set up camp with Mount Sila at their back. The women and children were kept secure infortresses.
gure Al-Ahzab 33: 9-11
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Auwar-ul-Bayan &. 2
que DISBELIEVERS FAIL TO CROSS THE TRENCH
Although the trench made combat impossible, the disbelievers camped at etrench for a month. During this entire period, they failed to cross the trench. In"ihemeantime, The Holy Prophet ,i-) «+ 3! .te and the Muslims held their gsitions. The situation was extremely difficult for the Muslims because they had jo brave the biting cold and did not have enough provisions. In fact, the Muslims even dug the trench with rocks tied to their stomachs to suppress their hunger.
Describing the severity of their plight, Allah says, "When they approached you m above you and from beneath you. And when eyes were bewildered, hearts reached ie throats and you harboured various thoughts about Allah. On that occasion, the
elievers were put to the test and violently shaken."
Commentators mention that `from above you" refers to the easterly rise of the valley, where the Banu Ghitfan, their allies, the people of Najd, the Banu | Qurayzah and the Banu Nadhir camped. They mention further that `from beneath you" refers to the slope where the Quraysh the Bani Kinanah and the people of
Tihamah camped.
"...you harboured various thoughts about Allah." The general implication of the words includes the hypocrites as well as the sincere Muslims. While the believers _ (Mu'minin) believed that Allah would certainly assist them and the Holy Prophet pny dele at le, the Hypocrites thought differently. They truly believed that all traces of the Muslims would be eliminated because the disbelievers greatly outnumbered the Muslims.
SOME DISBELIEVERS ARE KILLED
Although the disbelievers were unable to cross the trench, arrows were frequently exchanged. Attempting to cross the trench, some polytheists led their horses into the trench, only to meet disaster. One of these polytheist was a person named Amr bin Abd Wad. He was injured in the battle of Badr and could not participate in Uhud. On the occasion of the battle of the trench, he jumped into the trench and shouted for someone to face him in combat.
He was armed to the teeth on that occasion and the Arabs considered him to be worth a thousand warriors. Taking permission from the Holy Prophet iN be pny ale, Sayyidina Ali - 4i\ 2 responded to his challenge. When Sayyidina Ali ue i) 2, faced him, Amr asked him to identify himself. Sayyidina Ali « 4) 2, teplied that he was Ali, the son of Abu Talib. Amr told Sayyidina Ali « 3) 2, ~ that he [Sayyidina Ali o 4) ..2)] was still young and that he did not like to spill his young blood. He requested that one of Sayyidina Ali's «+ 4\ ..2, uncles face him in combat.
Sayyidina Ali «+ 4! 2, replied, "But I wish to spill your blood." Infuriated by this statement, Amr drew his sword and attacked Sayyidina Ali «+ 3 2, most violently. He struck such a hard blow with his sword that it shattered Sayyidina
Ali's ae ay i, shield. However, Sayyidina Ali «« i 2) managed to strike a blow
at Amr's shoulder, causing him to drop to the ground.
Dust rose as the two locked in combat, but eventually Sayyidina Ali 4) 2, «e was heard exclaiming "Allahu Akbar". Everyone then knew that Amr was
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Anwar_ul-Bayan \. 2
now no more. The polytheists requested the Holy Prophet ply aie 6! Le to hang over his corpse to them for a price of ten thousand dirhams as a form of blood money (another narration places the figure at twelve thousand). The Holy Prophet pi, ate ' i+ let them have the corpse for nothing saying, "Let them have it. We do not consume the price of a corpse.
According to another narration, the Holy Prophet -) ale a) le said, "Let
them have it. His corpse is foul, as is the blood money.
A few other disbelievers were also killed in this battle, one of which was a
Jew. The Holy Prophet's -L-y «ie i Le aunt, Sayyidah Safiyya bint Abdil Muttalib igs stl 2, killed him as he was spying on the women outside a fortress.
From the Muslims, Sayyidina Sa'd bin Mu'adh « De =) was fatally
wounded by an arrow, which penetrated his medial arm vein. He supplicated to Allah to grant him enough life to witness the humiliation and annihilation of the Banu Qurayzah. Allah accepted this du'a (supplication), as is explained further on, Insha Allah. Of the martyrs during this battle, historians have mentioned the following names:
2 Sayyidina Anas bin Aws « &\ 2,
Q) Sayyidina Abdullah bin Sahl «= 3) ,2,
ER Sayyidina Tufail bin Nu'man «s oi 2,
f' Sayyidina Tha'laba bin Ghanama «eo ,»,
G1) Sayyidina Ka''b bin Zaid «+ ai ,2,
A FEW SALAHS WERE MISSED ON ACCOUNT THE BATTLE
Because of engagement in the battle, The Holy Prophet -i-y «le ai be once missed the Asr Salah. He cursed the enemy saying, "May Allah fill their homes and graves with fire as they have distracted us from the middle Salah until after sunset." The Holy Prophet -, o& 4 6 then made wudhu (ablution) and performed the Asr Salah, followed by the Maghrib Salah.
Another narration reports that the Holy Prophet pl; a i lo missed four Salahs during the battle, viz. Zuhr, Asr, Maghrib and Isha. The Holy Prophet 1+ ply ale a! performed all these lapsed (Qadha) Salahs in sequence after a portion of the night had passed. The Isha Salah was performed within its time, though a bit later.
THE HOLY PROPHETS ls) ate ait Le DU'A (SUPPLICATION)
The Holy Prophet -) «le 3) t+ always engaged in du'a (supplication) whenever faced with any difficulty. Before the enemy dispersed, The Holy Prophet --) ae ai 1o made du'a (supplication)incessantly for three days.
Sayyidina Abdullah bin Abi Awfa «+ 5\ ..2, reports that the Holy Prophet pny ale atl ue Supplicated thus:
(TRANSLATION: "O Allah, Who has revealed the Book, Who is
swift in reckoning and Who defeats the armies! O Allah! Defeat
surab Al-Ahzab 33: _9-11
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Anwar-ul-Bayan w. 7 )
them and shake them.")
When the Sahabah (companions) ¢-+¢:5 i) 42, asked to be taught a du'a (supplication), the Holy Prophet -i-5 «le 3) gle told them to recite:
(TRANSLATION: "O Allah! Safeguard our honour and replace our fear with peace.")
THE DU'A (SUPPLICATION) IS ACCEPTED AND THE ENEMY IS DEFEATED
In response to the Holy Prophet's ply ale at Le du'a (supplication), Allah sent
a severe wind, which uprooted the tents of the disbelievers, extinguished their
fires and overturned their pots as they cooked. The wind was also bitterly cold and the disbelievers made up their minds to leave. Abu Sufyan, who was then the leader of the Quraysh, addressed the Quraysh saying, "We cannot remain here any longer. Our weapons have been destroyed and our animals are being killed. The Banu Qurayzah have broken the pledge and you can see the effects of the wind. Let us leave this place. I am leaving." He then mounted his camel and
left. The Quraysh followed him, after which the Ghitfan tribe followed suit.
Allah says in the above verse. "O you who believe! Call Allah's favour," to mind when the armies approached you, against which We dispatched a wind and troops that you could not see." These troops refer to the angels who were commissioned to instill fear into the hearts of the disbelievers. As the disbelievers retreated, the angels shouted, "Allahu Akbar! Leave here. You cannot remain here."
After the disbelievers had left. The Holy Prophet ps «te 4! ,L» said that they would never again leave to fight the Muslims, but that the Muslims would subsequently attack them. ["Al Bidaya wan Nihaya", "Sirah of Ibn Hisham", "Ma'élimut
Tanzil"]
It then occurred that the next time the Muslims met with them was when Makkah was conquered. They all accepted Islam then.
INCIDENTS DURING THE DIGGING OF THE TRENCH
The trench was dug during winter, when there was a shortage of food. The
Holy Prophet pL ale <i) ye and the Sahabah (companions) -4+ 4) 2, dug while
rocks were tied on their bellies to suppress the overwhelming hunger. They had to excavate the sand and move it out on their backs.
All they had as rations was a handful of boiled barley served with smelly oil or fat. The food would be swallowed with great difficulty. It was on this occasion that the Holy Prophet 5 te i 16 used to hymn the words:
(TRANSLATION: "O Allah! There is no life but the life of the Hereafter. So forgive the Muhajirin and the Ansar.")
' In response to this, the Sahabah «+ 4 ..2, chanted the following couplet:
(TRANSLATION: `We are those who have pledged allegiance to Muhammad. To strive (for the preservation of Islam) as long as
Surah AJ-Ahzab_ 33: 9-11
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Anwar-ul-Bayan v. u
we live.")
The Holy Prophet ply ale a! Le exerted himself so much in the digging tha"
his belly was not visible because of the amount of sand that settled on it. On this occasion he recited the following couplets of Sayyidina Abdullah bin Rawaha
as alt ws
(TRANSLATION: (1) "O Allah! If it was not for You, we would not have been rightly guided. We would also not have spent in charity, nor performed Salah."
(2) "Shower tranquillity upon us and make our feet firm when we meet the enemy.
(3) "These people have surely transgressed against us, and we will oppose them if they intend to spread corruption.")
Bukhari (v. 2 p. 588/9) reports that the Holy Prophet pi + a be raised his voice as he said, "We will oppose them." A narration of "Mishkat" mentions that he twice repeated the phrase, "We will oppose them."
THE HOLY PROPHET'S play ale a! le PROPHESY THAT THE MUSLIMS WILL CONQUER CERTAIN LANDS
While digging the trench, the Sahabah (companions) p+ | 92, encountered a boulder which they could not shift. When The Holy Prophet -l-) Je &) te learnt about this, he personally reduced it to dust with three blow of his spade.
According to certain narrations, a bright spark emerged as the Holy Prophet ply ale ait le struck the boulder. The light of the spark was so intense that it illuminated both ends of Madinah. It appeared like a lantern burning on a very dark night. Exclaiming "Allahu Akbar", The Holy Prophet p15 «le ai Ls foretold future conquests, upon which the Sahabah (companions) -¢s 4) 2, also shouted "Allahu Akbar". Sayyidina Salman Farsi and others Sahabah (companions) 4 ..2, r+* asked the Holy Prophet -l-; le 4 i+ about the radiant light that flashed. The Holy Prophet pi; «+ 4) i. informed that when the light flashed the first time, he saw the palaces of the city of Hira and the city of the Khosrau of Persia. Thereupon Sayyidina Jibr'il > «le informed the Holy Prophet -l-s «le ti Le that his Ummah will soon conquer these territories.
The second time, The Holy Prophet -L-; «1 4) Le saw the red palaces of the Romans, and Jibr'il ¢>--! ae told him that his Ummah will conquer these places as well. The Holy Prophet pi) a i .l- then saw the palaces of San'a (in Yemen), whereupon Jibr'il >) ate also informed him that his Ummah will soon conquer the place. The Holy Prophet -L-; «+ a! `6 then told the Muslims to rejoice upon this news. They were extremely pleased and convinced about the reality of the prophesy.
When the hypocrites heard this, they mocked the fact that the Holy Prophet play ale ai! Je could see these distant places and prophesise the Muslim conquests, whereas they were engaged in the tedious effort of digging the trench.
According to other narrations, The Holy Prophet ply «ls a! te recited
surab Al-Ahzab 33: 9-11
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Anwar-ul-Bayan (v.7) .
pismillah when he struck the boulder for the first time, thereby breaking the first
rd. Thereupon he exclaimed, "Allahu Akbar! I have been granted the treasures.
of Sham (Syria)." When the second third of the boulder collapsed upon the
second strike of the spade, The Holy Prophet pls a «i! Le said, "Allahu Akbar! J nave been given the keys to Persia." Finally, when the boulder was crushed with the third strike, the Holy Prophet ,-) i i) de exclaimed, "Allahu Akbar! I have peen given the keys to Yemen."
On that occasion the Holy Prophet ls «le 41 J+ swore by Allah that he was shown the red palace of Rome, the white palace of Mada'in and the doors of
San'a.
When these territories were conquered during the khilafah (Caliphate) of
sayyidina Umar and Uthman «+ «i 2, Sayyidina Abu Hurayrah « ai ,», used to
- say, "By the Being in whose control my life lies! The keys of these territories, and of all those. you are to conquer until Qiyamah (doomsday) have already been given to the Holy Prophet ,1-) ait be, (ie. He was already given the good news beforehand). The Holy Prophet -l-y «le «i! Le has passed on from this world and you people are achieving it all." [Al Bidaya wan Nihaya" v. 4 p. 99-102]
_ The Holy Prophet pL ale sit Le once told the Sahabah (companions) 4\ .,2,
+, "There will be no Caesar after this Caesar and no Khosrau (leader of Persia)
after the Khosrau: By the Being in whose control is my life! You people will spend the treasures of the Caesar and Khosrau in Allah's path."
In another hadith, the Holy Prophet ,15 «We oi J. has mentioned, "Allah has
granted me the east and the west of the earth. The kingdom of my Ummah will extend to the territories Allah has granted to me."
THE INVITATION OF SAYYIDINA JABIR «+ i |.»
Sayyidina Jabir «+ i) 2, narrates that when the Sahabah (companions) 4 ++ encountered a large boulder while digging the trench, they reported the matter to the Holy Prophet sly «le i te. The Holy Prophet ply «le a ibe told them that he would see to the matter. When the Holy Prophet -l-; «is 1 Le stood up from his place, he had a stone fastened to his belly because of extreme hunger. Sayyidina Jabir «+ 4) 2, says that the Sahabah (companions) pes 8\ 2) had not tasted any food for the past three days.
He says that when the Holy Prophet --) ale 3! Le struck the boulder, it collapsed into a heap of sand. Taking permission from the Holy Prophet le 1 Le
ds, Sayyidina Jabir «+ a ~~, went home. Upon reaching home, he asked his wife
whether they had anything to eat because he could sense the starvation felt by the Holy Prophet jl) «le 3! Ql». All she could produce was a leather bag containing one sa (approximately three kilograms) of wheat and their little tame kid goat.
`Sayyidina Jabir «+ 4\ .», then slaughtered the kid, placing the meat into a pot, while his wife ground the wheat to make flour. When the two were done, he
left to invite the Holy Prophet +; a 4 te to a meal. Before he left, his wife. told him not to embarrass her in front of the Holy Prophet -s ate ai le (ie. not to
invite too many people to the meagre meal).
Surah Al-Ahzab_ 33: 12-20
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Anwar-ul-Bayan Vv.7
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When Sayyidina Jabir «+ 4! 2, reached the presence of the Holy Prophet ae py ale sit, he said, "We have prepared a little food for you and one or two others
you wish to bring with you." When the Holy Prophet pis le sil Le asked abou
the quantity of food, Sayyidina Jabir «+ 5! .2, informed him about the Situation, Thereupon, the Holy Prophet .t-) «le 4 1 said that the food was plenty and he'
made a loud announcement, "O people of the trench! Jabir has prepared a meq for us!" Consequently, The Holy Prophet pis «le a) + left for Sayyidina Jabir «s sil 2, house accompanied by all the Muhajirin (emigrants) and Ansar.
Sayyidina Jabir «+ 41 +, hurried ahead to the house and informed his Wife about the situation. In anger she said, "This is what I feared, I told you not to embarrass me before the Holy Prophet pl.) « 4) 1+. Did you inform the Holy Prophet jl» «le a! t+ about the entire situation?" When he replied in the
affirmative, she said, "Then Allah and His Holy Prophet -L-) & «1 le know best," ["Al Bidéya wan Nihdya" v. 4p. 98]
Upon reaching the house, the Holy Prophet pis «le 4! Le mixed a bit of his blessed saliva with the dough and the meat, praying for blessings. The Holy Prophet ,L-) «Je <i) + then instructed that the lady be summoned for baking the bread and that the pot should not be removed from the fire. He then instructed the Sahabah (companions) »¢s 41\ 2, not to crowd the area and they all sat down,
When the bread and food were ready, The Holy Prophet ply ale a JL.
himself served it to the Sahabah (companions) ree a ) until they were all
satisfied. Sayyidina Jabir «+ 4: 2, says, "A thousand people ate from the meal, By Allah! Each one of them ate to his fill and returned fully satisfied. Our pot cooked as much food as it originally contained, and the flour remained the same quantity as it was (ie. the food remained as if it was untouched)." The Holy
Prophet (Ls «1« si! Le then said to Sayyidina Jabir's «+ 41 .2, wife, "Eat well from
the leftovers and send some to your neighbours because people have been affected by starvation." [Bukhari v. 2 p. 588/9]
Allama Ibn Kathir ae ai aa, reports from Sayyidina Nu'man bin Bashir's .,2, «s 4) sister that her mother gave her a loaf of dates to carry in her garment for
her father and maternal uncle, Sayyidina Abdullah bin Rawaha «+ 41 .2,. They were all busy digging the trench and were to eat the dates the following morning. As she searched for her father and uncle, she passed by the Holy Prophet ples «le ai! le, When the Holy Prophet ls «le <i) Le asked her what she was carrying, she replied that it was dates for her father and uncle.
The Holy Prophet -L- aie 41 le asked her to hand the dates over to him, which she did. She says that the dates were so few that they did not even fill the Holy Prophet's pl-y «le .i) i» hands. Thereafter, The Holy Prophet ,-) ae 41 ye asked for a sheet to be spread before him, and he placed the dates on it. Thereafter, he instructed someone to announce to all the Sahabah (companions)
ree 4) 2, digging the trench that the morning meal was ready to be served. All
the Sahabah (companions) »++ ai 2, then continued to eat from the dates until they returned contented. ["Al Bidaya wan Nihaya" v. 4 p. 99]
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(12) When the hypocrites and those with a disease in their hearts said, "Allah and His Prophet have only made deceptive promises to us." (13) When a group of them said, "O people of Yathrib! You cannot remain here, so leave." A party of them sought leave from the Holy Prophet saying, "Our homes are unprotected," whereas they Were not left unprotected. They sought only to desert. (14) If an enemy has to attack them from the frontiers (of the city) and they were asked to cause anarchy, they would comply with only a fleeting hesitance. (15) They had certainly made a pledge with Allah before that they will never turn their backs. A pledge made with Allah is accountable. (16) Say, "Taking flight will not profit you if you were to flee from death or killing. You will then enjoy only a few days of life." (17) Say, "Who can protect you from Allah if He intends evil or good for you? Besides Allah, they will not find any protecting friend, nor any helper." (18) Allah has perfect knowledge of those of you who present obstacles and those who say to their brothers, "Come to us." It is seldom that they participate in battle. (19) They are miserly towards you. When fear comes, you will see them look at you with their eyes rolling like a person being overtaken by death. When the fear abates, they insult you with sharp tongues, greedy for wealth. These are the ones who do not believe, so Allah annihilates their deeds. This is an extremely simple task for Allah. (20) They think that the troops have not retreated. If the troops were to arrive, they
Surah Al-Ahzab 33: 12-20
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ELS TLL
hope that they were rather in the outback inquiring about your condition. Even if they were with you, they would fight only a little.
THE TREACHERY AND MISCHIEF OF THE HYPOCRITES
The foregoing verses describe the verbal and physical betrayal of the hypocrites. Allah says, "When the hypocrites and those with a disease in their hearts (i.e. those with weak faith) said, `Allah and His Prophet have only made deceptive promises to us." Commentators write that when the Holy Prophet +) ai 1, conveyed the glad tidings of conquering Rome, Persia and Yemen (during the digging of the trench), the hypocrites said, "Look at these people! They are busy toiling with the trench and cannot even leave Madinah without being killed; yet they talk about conquering distant lands. These promises are deceptive." It was on this occasion that Allah revealed the above verse.
Since the Hypocrites never believed that the Holy Prophet pL «le «i! Le was Allah's Holy Prophet, how was it possible that they said, "Allah and His Holy Prophet"? In reality, the hypocrites had no religion, but defected to the religion that suited their cause. Since they pretended to be Muslims and were addressing the Muslims, they were forced to refer to the Holy Prophet py ale ai de as Allah's Holy Prophet. However, they failed to realise that attributing deception to Allah and the Holy Prophet --} « <i) t+ was sufficient to reveal their hypocrisy, even though they attempted to conceal this fact by attesting to his apostleship.
"When a group of them (the hypocrites) said, `O people of Yathrib (Madinah)! You cannot remain here, so leave."' They attempted to weaken the resolve of the Muslims by scaring them into believing that they will be annihilated if they were to engage in battle. Commentators mention that the leader of the hypocrites, Abdullah bin Ubayy, and his companions made this statement.
Other commentators have interpreted the statement "You cannot remain here, so leave" to mean that the Muslims cannot remain as Muslims in the face of such
opposition, but should rather return to their former religion. They thus urged the Muslims to renege the pledge of allegiance they took with the Holy Prophet ply ale ail,
Yathrib was the former name of Madinah. Scholars mention that it was the name of a person from the Amialiga tribe. Because of the fact that the word Yathrib is derived from a root noun meaning `to revile,' it is prohibited to refer to Madinah as Yathrib.
The Holy Prophet ,t-3 «te i Le said, "Whoever calls Makkah Yathrib should seek forgiveness from Allah. It is Taba. It is Taba. It is Taba." [Ahmad]
Since the arrival of the Holy Prophet -L; a ai te in Madinah, the town popularly became known as Madinah, even though it has other names.
"A party of them (the Hypocrites) sought leave from the Holy Prophet saying, `Our homes are unprotected,' whereas they were not left unprotected (and vulnerable to enemy attack because the site of the trench was a distance from their homes)."
Commentators mention that when they hypocrites told the Muslims, "O
`grab Al-Abz&b . 33: 12-20
;
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cope. of Yathrib! You cannot remain here, so leave," the Banu Haritha and Banu Calima tribes sought permission from the Holy Prophet pL-5 «le aii Le to leave the
site of digging. Allah refuted their claims saying that their homes were not unprotected, but
"They sought only to desert."
"If an enemy has to attack them from the frontiers (of the city) and they (the| Hypocrites) were asked to cause anarchy (by fighting the Muslims), they would comply with only a fleeting hesitance." If such a situation arose, they would not care for their homes being unprotected because they harbour hatred for the Muslims and display allegiance to the disbelievers.
Referring to the same hypocrites, Allah mentions further, "They had certainly made a pledge with Allah from before that they will never turn their backs." Commentators mention that this verse refers to the Banu Haritha or the Banu Salima tribes, who deserted the battlefield of Uhud. Before the battle of the trench, they pledged not to desert.
Other commentators say that the verse refers to those hypocrites who did not participate in the battle of Badr and, when they learnt of the tremendous Muslim victory, they resolved to display their valour in all subsequent battles. However, whenever the battle grew furious, they shelved their promises and deserted. Allah reminds them that "A pledge made with Allah is accountable."
Sounding a warning to the deserters, Allah says, "Say, `Taking flight will not profit you ifyou were to flee from death or killing. You will then enjoy only a few days of life." Every person will die when his life has expired. This will occur at a specific time, whether in battle or not. Therefore, death cannot be averted by deserting the battlefield.
In any event, if Allah wishes to destroy a person, none can stop Him. Therefore, Allah says, "Say, `Who can protect you from Allah if He intends evil or good for you (by saving you life)? Besides Allah, they will not find any protecting friend, nor any helper."
As a further warning to those who attempt to dissuade others from Jihad, Allah says, "Allah has perfect knowledgoef those ofyou who present obstacles and those who say to their brothers, `Come to us. "Ruhul Ma'ani" reports that a sincere Sahabi (canpanion) «s .\ 2, met his Munafiq (Hypocrite) stepbrother during the battle of Ahzab. His brother was busy eating roasted meat and drinking `nabidh' (a sweet
drink made from dates). The sincere Muslim asked him, "You are here while the
Holy Prophet ,L-) «le 31 .le is amidst the spears and arrows?" His brother replied, "Come and join me. You people are besieged to the extent that you
cannot resist." The sincere Muslim said, "You are a liar. By Allah! I shall
definitely inform the Holy Prophet ply «le i) .l2 about what you said." When he
reported the matter to the Holy Prophet -l-y le a te. Jibril A) ae appeared with the revelation of the above verse, viz. "Allah has perfect knowledge of those of you who present obstacles and those who say to their brothers, `Come to us."
"Ma'alimut Tanzil" (v. 3 p. 518) reports that the Jews sent a message to the hypocrites saying, "Why do you destroy yourselves by aligning with Abu Sufyan and his people? If they ever have the upper hand over you, they will not
Surah Al-Ahzab_ 33: 21-25
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Anwar-ul-Bayan (y,7
spare any of you. We pity you people. You had rather join ranks with us because we are your brothers (because we are Residents of the same town)." Under the influence of the Jews, Abdullah bin Ubayy and other hypocrites attempted tg dissuade the Muslims from fighting. They told them that they were fighting losing battle with the Holy Prophet pl, <t i) + and had better join the Jews because Abu Sufyan and the Makkans would not spare them. Upon hearing this the Muslims were further strengthened in resolve and conviction.
Allah says further, "It is seldom that they (the Hypocrites) participate in battle They are miserly towards you. When fear comes, you will see them look at you with thejy eyes rolling like a person being overtaken by death. When the fear abates, they insult yoy with sharp tongues, greedy for wealth." In their desire for the booty they will accuse the Muslims of treachery if they are not granted a share of it. They are too cowardly te fight, yet are covetous of the booty.
"These are the ones who do not believe, so Allah annihilates their deeds. This is ay
extremely simple task for Allah." None can oppose Allah in this regard and still demand his reward.
"They think that the troops have not retreated." Further emphasising the
cowardice of the hypocrites, Allah says that they do not even want to emerge
when they are informed that the enemy has retreated.
"If the troops were ta arrive, they hope that they were rather in the outback inquiring about your condition. Even if they were with you, they would fight only a little." They may only participate for show without any fervour, claiming to be pivotal to victory when the spoils of war have to be distributed.
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(21) There is definitely an excellent example in Allah's messenger for the one who fears Allah and the Last Day, and remembers Allah abundantly. (22) When the believers see the troops they say, "This is what Allah and His messenger have promised us. Allah and His messenger have spoken the truth." They then increase in faith and submission. (23) Among the believers there are men who are true to the covenant they vow to Allah. Of them is he who has fulfilled his
surah Al-Ahzab_ 33: 21-25
Anwar-ul-Bayan (v..7
pledge, and he who is waiting. They have not changed in the least. (24) So that Allah may reward the truthful for their truthfulness and punish the hypocrites if
He wills or forgive them. Allah is always Most Forgiving, Most Merciful. (25)
Allah returned the disbelievers with their fury without achieving any good. Allah suffices for the believers in battle. Allah is Omnipotent, Mighty.
THE HOLY PROPHET ploy a+ i ve IS AN EXCELLENT EXAMPLE
FOR PEOPLE. THERE ARE THOSE BELIEVERS (MU'MININ) WHO FULFILL THE PLEDGE THEY MAKE WITH ALLAH
Allah urges the believers (Mu'minin) to emulate the life of the Holy Prophet peg ole i) le. They are to do exactly as he did and never to desert the battlefield as long as he was fighting. The instruction applies to all people until Qiyamah (dooms day), when He says, "There is definitely an excellent example in Allah `s
messenger for the one who fears Allah and the Last Day, and remembers Allah abundantly."
The verse alludes to the behaviour of the hypocrites who claim to be
believers (Mu'minin), yet flee from the battlefield and discourage others from
fighting. A claim which is not supported by deeds is worthless. The hypocrites fail to uphold their word when circumstances threaten the welfare of their material possessions.
Allah then praises the believers (Mu'minin) when He says, "When the believers see the troops they say, `This is what Allah and His messenger have promised us. Allah and His messenger have spoken the truth.' They then increase in faith and
submission." i.e. The promise of tests in the Qur'an and Ahadith are true, as
represented by an attack from the enemy. The believers (Mu'minin) then grow stronger in their faith and are keener to submit to Allah's commands.
Allah says in Surah Baqarah, "Most assuredly We will test you with a bit offear, hunger, and a deficiency in wealth, life and provisions. So give glad tidings to the patient ones. (They are) those who, when any adversity befall them, say, `Verily to Allah do we belong, and to Him is our return.' These are the ones upon whom the collective and special mercies of Allah descend and who are rightly guided." {Surah 2, verses 155-157}
Allah says in Surah Al Imran, "Do you think that you will enter Heaven when Allah has not yet learnt of those of you who wage Jihad, and those who remain
steadfast?" [Surah 3, verse 142}
The opening verses of Surah Ankabit (Surah 29) say, "Alif Lam Mim. Do people think that they will be left to say, `We believe!' without being tested? We certainly tested those before them, and Allah will definitely know of those who are true and He will definitely know the liars." Verse 11 of the same Surah Ankabut says, "Allah will certainly know those who believe and will definitely know the hypocrites."
All these verses make it clear that the believers (Mu'minin) will certainly be put to test so that they are discerned from the hypocrites.
Allah then speaks of those believers (Mu'minin) who made further pledges with Allah. Allah says, "Among the believers there are men who are true to the covenant they vow to Allah (to sacrifice their lives in Jihad,). Of them is he who has
Surah AL-Ahzab 33: 21-25
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Anwar-ul-Bayan v7
fulfilled his pledge, and he who is waiting. They have not changed in the least."
In relation to this verse, the commentators have narrated an incident reported by Sayyidina Anas bin Malik «+ a) ..2,, He says that his paternal uncle, Sayyidina Anas bin Nadhar «+ 4\ ..2, bitterly regretted his inability to participate in the battle of Badr. He addressed the Holy Prophet Ly «le aii lo saying, "T wag unable to participate in the first opportunity to fight the Polytheists. If Allah affords us another opportunity to fight them, I shall show my mettle by throwing myself into the thick of battle."
Consequently, he participated in the battle of Uhud. When the Muslims suffered a reversal in the battle, he supplicated to Allah saying, "O Allah! |
, apologise for what the believers (Mu'minin) have done and I absolve myself from
what the disbelievers have done." Saying this, he advanced into the enemy lines, He passed by Sayyidina Sa'd bin Mu'adh «+ «ii .2,, who asked him where he was heading. He said," By Allah! I can smell the fragrance of Heaven coming from the direction of Uhud." He then fought until he was martyred.
Sayyidina Anas bin Malik «s 4) 2, reports that Sayyidina Anas bin
Nadhar`s « «i 2, sister was the only one who could recognise his body because the disbelievers had mutilated his body, severing the nose and ears from his face. She recognised him by his fingertips only. There were more than eighty sword, spear and arrow wounds on his body. Sayyidina Anas bin Malik «+ 4) 2) says that they all believed that it was with reference to people like his uncle that Allah revealed the verse `Among the believers there are men who are true to the covenant _ they vow to Allah..." ["Ma'alimut Tanzil" v. 3 p. 5 30, Bukhari v. 2 p. 705]
Some of the other Sahabah (companions) pes \ +) to whom this verse applies are:
The leader of all martyrs, Sayyidina Hamza bin Abdil Muttalib «« 4 Sayyidina Mus'ab bin Umair «s a >).
Sayyidina Talha bin Ubaidillah «+ i...
"Ma'alimut Tanzil" reports that the Holy Prophet plsy ade at Le said, "If you wish to see, walking about on earth, a person "who has fulfilled his pledge," then look at Talha bin Ubaidillah." Although Sayyidina Talha «+ | 2, was not . martyred during Uhud or Ahzab, he displayed astounding valour during the battle of Uhud, when he acted as a human shield for the Holy Prophet «1+ i le p+». He stopped the arrows with his bare hands, because of which his hand became paralysed. He sustained more than seventy wounds in the battle, proving that he did not fail to respond to the call of martyrdom. He lived on after the Holy Prophet 1-5 «te o1 6 and was martyred during the battle of Jamal in the 30th year after the Hijrah. Those `Muslims' who are antagonistic towards the Sahabah (companions) -4s 4) ..», should ponder about the sacrifices that the Sahabah (companions) 4+ 4) ..2, made for Islam.
"Of them is he who has fulfilled his pledge, and he who is waiting. They have not changed in the least." This part of the verse refers to those who have not been martyred, but are ever prepared to meet martyrdom. They have not changed a bit in their resolve.
Allah presented the occasion of the battle "So that Allah may reward the
surahAl-Ahzab 33: 26-27
223
Anwar-ul-Bayan (v. 7
pruthfulfor their truthfulness and punish thehypocrites ifHe wills or forgive them (after they repent and accept Islam). Allah is always Most Forgiving, Most Merciful."
_ NOTE: Some commentators have interpreted "he who has fulfilled his pledge"
as "he who has left this world." Therefore, it will still refer to those
martyrs who fulfilled their pledge and sacrificed their lives for Allah.
Allah continues to say, "Allah returned the disbelievers with their fury without achieving any good. Allah suffices for the believers in battle. Allah is Omnipotent, Mighty." Allah can assist any army as he assisted the Sahabah (companions) \ 2; +e and defeat the enemy, ee them to return home crestfallen.
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(26) Allah made those people of the Book who assisted them descend from their fortresses and He cast fear into their hearts. You execute a party of them and take another party as prisoners. (27) Allah made you successors to their land, their homes, their wealth and a land that you have not set foot upon. Allah has power
over all things.
THE JEWS PAY FOR THEIR TREACHERY AS THE MUSLIMS DEFEAT THEM
As mentioned earlier, The Holy Prophet ply ale se entered into a treaty with the three Jewish tribes of Madinah. Among the clauses of the treaty was that they were all to join forces to defend Madinah against an enemy attack. The Banu Qaynuga broke the treaty after the battle of Badr and were duly punished. The Banu Nadhir were banished from Madinah in the 4th year after the Hijrah, after which they. instigated the Quraysh and other tribes to attack the Muslims, resulting in the battle of Ahzab (as has already been mentioned). Therefore, only
the Banu Qurayzah remained true to their word and continued to reside in
Madinah.
Among those to instigate the Quraysh and the other tribes against the _ Muslims was the leader of. the Banu Nadhir, Huyay bin Akhtab. When the
enemy forces camped outside Madinah, Huyay managed to sneak into the fort of K'ab bin Asad, the leader of the Banu Qurayzah, in an attempt to persuade him also to break the treaty with the Muslims. Initially, K'ab bin Asad locked the door of his fort and refused Huyay entry saying, "I am bound to the treaty with Muhammad , ale ai J. I find him exuding trustworthiness and truthfulness and cannot break the treaty."
.
However, Huyay bin Akhtab persistently pressed his point hore.
Eventually, K'ab bin Asad asked Huyay, "What will happen to us if Mubasuned
Surah Al-Ahzab 33: 26-27
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Anwar-ul Bayan v. 7
wey oe ai ite returns home safely and his enemies retreat?" Huyay pledged tp then enter K'ab bin Asad's fort and suffer the same fate as he would have to face. K'ab bin Asad agreed to this and broke the treaty with the Holy Prophet ic a 1.
phe3.
When the Holy Prophet us a 4) t+ received intelligence of this, he dispatched Sayyidina Sa'd bin Mu'adh «+ it 2, Sayyidina Sa'd bin Ubadah |, as i, Sayyidina Abdullah bin Rawaha «« 4.2, and Sayyidina Khawat bin Jubair
as ail 20, to investigate. They returned with confirmation of the news. Later,
when the disbelievers retreated, The Holy Prophet .L-, «le ai (ie returned home
and took a bath. Thereafter, Jibril uw) = came to him saying, "O the Holy
Prophet ply us a! i! Have you laid down your weapons?" When the Holy Prophet -1-) a 4! 1 replied in the affirmative, Jibril WU «le said, "By Allah! We (the angels) have not yet laid down our weapons. Allah commands you to march to the Banu Qurayzah. I am also headed in their direction and shall cause an earthquake to shake their fortresses."
~The Holy Prophet -l-; «ts a! le then instructed the Sahabah (companions) +s a) 2, to march to the Banu Qurayzah and to perform their Asr Salah there. Some Sahabah (companions) 4s 3) ..2, interpreted the command literally and only performed their Qadha Asr Salah after reaching (because the time for Asr had expired by then). Others interpreted the command to mean that they should reach the Banu Qurayzah as soon as possible, but that they should perform their Salah en route if the time set in. The Holy Prophet -l-y alc .i) (Le did not rebuke any of these two groups for their interpretation. Ulema (scholars) have deduced from this that the differences between the schools of Islamic jurisprudence are all justified and none may condemn another.
The Banu Qurayzah lived approximately four miles away from Madinah. When the Muslims reached their fortress, the Jews were already locked in. Consequently, the Muslims besieged the fortress for about 25 days.
When the situation grew desperate, K'ab bin Asad addressed his people saying, "I have three proposals to make to you. You may choose any one you like. The first is that we all believe in Muhammad ,U; ae 3) J. I swear by Allah that we all know that he is Allah's true messenger and the Holy Prophet. He ideally fits the description of the final Prophet, which you read in Allah's Book (the Torah). By doing so, your lives, children, wives and wealth will be safe." The Jews responded by saying that they were not prepared to forsake their religion.
K'ab continued, "If you decline this proposal, the second is that we all kill our women and children and fight to the last. Allah will then decide the rest. If we are destroyed, we will not have to worry about our women and children.
However, if we are victorious, we can always find new wives and father new
children." The Jews declined this proposal as well saying. "What enjoyment can we have in life if we were to kill these poor siblings?"
He then proposed the third alternative saying, "Tonight is the night of the Sabbath. We can stealthily attack the Muslims tonight because they will` not expect us to be fighting on this night." The Jews declined this proposal as well saying, "Why spoil the day of Sabbath."
Surah Al-Abzab _33 :_26-27
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Auwar-ul-Bayan vv. 2
The Banu Qurayzah then sent a message to the Holy Prophet -l-s «le ii Le requesting that Sayyidina Abu Lubabah «+ 4) 2, be sent to them. He was an Ansari Sahabi whose tribe were allies to the Banu Qurayzah during earlier times. They wanted to consult with him about their course of action.
When Sayyidina Abu Lubabah «« ai 2, came to them, their women and
children wept before him. They asked him whether they should surrender and descend from the fortress as the Holy Prophet ls ae ai 1 requested. He told
them that they should surrender and he also ran his finger across his throat, indicating that they would be killed when they did so.
Sayyidina Abu Lubabah «+ 4\ 2, immediately realised that he was wrong to make this indication to them because it betrayed the secret of the Holy Prophet
y ule a) te. He therefore proceeded straight to the Masjid, where he bound himself to a pillar, declaring that he will not release himself until Allah accepts his repentance. Commentators say that a verse of Surah Anfal was revealed in
this regard. Where Allah says, "O you who believe, do not betray Allah and the
messenger and do not knowingly' betray your mutual trusts." [Surah 8, verse 27}
When the Holy Prophet -l- «le aii 6 heard about the incident, he said, "If he had come to me first, I would have sought forgiveness from Allah on his
behalf. However, he chose to hand the matter over to Allah, so I cannot untie him until Allah forgives him. He remained in this state for six days, during which his
wife used to untie him for the duration of Salah and then tie him up again afterwards. Allah accepted his repentance and revealed verse 102 of Surah Taubah (Surah 9), where He says, "There are others who admit to their sins. They have mixed their deeds, some being good, while the others are evil. Soon Allah will accept their repentance. Undoubtedly Allah is Most Forgiving, Most Merciful."
When people rushed to untie him, he told them that he «ranted to be released by the Holy Prophet 5 ale 1 t+. Consequently, the Hu.y Prophet t+ py «le 4) released him when he arrived for the Fajr Salah.
The Banu Qurayzah could not resist the Muslim forces and were constrained to surrender to the Holy Prophet ,-y «ls ai .t. They were prepared to accept whatever decision he made with regard to them. The members of the Aws tribe approached the Holy Prophet -l-y «le i iv, asking him to allow them to decide the matter because the Banu Qurayzah used to be their allies. The Holy Prophet pl) oe a! Le said, "Should I not hand the matter over to a member of your tribe?" When they agreed, The Holy Prophet pl-y ale 4) Le allowed their
leader, Sayyidina Sa'd bin Mu'adh «e 41 2, to decide the affair.
When the Sahabah (Companions) ++ a) 4.2) were camped at Mount Sila during the battle of Ahzab, an arrow struck Sayyidina Sa'd bin Muadh «s ai (2),
which penetrated his medial arm vein. Sensing that the wound would be fatal, he supplicated to Allah to grant him enough life to witness the humiliation and annihilation of the Banu Qurayzah. The Holy Prophet pl «le 41 le allowed him to recuperate in the tent of a woman called Rufaydah \s 4) ..2). He was there that he received the message to decide the affair of the Banu Qurayzah.
When he arrived to meet the Holy Prophet -; ade a te in the Masjid, The Holy Prophet pivy ale ai) Le stood up and instructed the Sahabah (Companions)
Surah Al-Ahza4b 33: 26-27
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Anwar-ul-Bayan Vv.ul
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re ah saying, "Stand for your leader." (The Holy Prophet pl-y ate ai & issued this command because Sayyidina Sa'd «s 4 ..2, was severely injured and could not alight from the conveyance without assistance).
"The Holy Prophet ,i-5 «te «| J+ told him that he was pleased to have him
decide the matter and the Jews were also pleased. (The Jews were pleased about
this because they expected leniency from a person of the Aws tribe, who were
their allies in previous times).
Sayyidina Sa'd «+ s\ .», pronounced his decision saying that all able bodieg
men were to be executed, their wealth distributed among the Muslims, and al] women and children were to be taken captive. Upon hearing this decision, The Holy Prophet pL» «te i) 6 told him that his decision corresponded with Allah's decision. This also corresponded with the command of the Torah.
Trenches were dug in the streets of Madinah and the men were beheaded, Among those executed were Huyay bin Akhtab and K'ab bin Asad, both of whom were mentioned earlier. Huyay was the father of Sayyidah Safiyya 4 ,»,
igs, one of the Holy Prophet's ,i-y ale 4) le wives. She was captured after the battle of Khaybar in the 7th year after the Hijrah.
All the men and one woman were executed. The woman was executed
because she dropped a heavy grindstone on Sayyidina Khallad bin Suwaid aNd
_«e, killing him instantly. Sayyidina Atiyya Qurazi «e \ .»,, who later accepted Islam, was a Jew from among the Banu Qurayzah and was not killed at that time because he was not yet matured. The puberty of boys was assessed by checking whether their pubic hair had begun to grow. Consequently, all those males whose pubic hair had begun to emerge were executed, while the others were
considered immature and spared. Various narrations report varying figures with regard to the number of people executed. The figures quoted are 600, 700 and 800.
On the night when the Banu Qurayzah announced that they would accept The Holy Prophet's ,l-5 le i le decision, the following persons (who neither belonged to the Banu Qurayzah, nor the Banu Nadhir) accepted Islam:
Sayyidina Tha'laba bin Sa'id «« a .»).
Sayyidina Asad bin Sa'id «+ ai .»).
Sayyidina Asad bin Ubaid « 4 .»,. All three belonged to the
Banu Adal tribe.
The Holy Prophet ly «lc \ .L» distributed the wealth, women and children of the Banu Qurayzah among the Muslim warriors and also extracted a fifth from the sum according to the principles of distribution. Some of the captives were sent to be sold in Najd. The Holy Prophet ,L-) «te 4! 1+ sent them with Sayyidina Sa'd bin Zaid Ansari «+ 4\ ..»,, who was instructed to use the profits to purchase weapons and horses for Jihad.
The wound of Sayyidina Sa'd bin Mu'adh «+ 1 2, eventually opened, causing him to bleed to death. Since he was a heavy person, the Sahabah (Companions) ,« «| 2, were surprised to find his corpse extremely light. When they reported the matter to the Holy Prophet -l-) ale ai lo, he told them,
surah Al-Abzab 33: 26-27
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Anwar-ul-Bayan (v. 7)
Besides you, there are other creation who are also lifting the body. By the Being in whose control is my life! The angels were exuberant when they received the
soul of Sa'd and Allah's throne shook as a result of his demise."
Sayyidina Jabir «+ "| .», reports that they proceeded with the Holy Prophet doy ade ait Le to bury Sayyidina Sa'd «+ \ 2, After he was laid to rest, The Holy "Prophet rls ae a! i+ stood for a long while continuously reciting "SubhanAllah", after which he stood a long while reciting "Allahu Akbar". The Sahabah (Companions) +s ail 2, also joined in the recitation of "Allahu Akbar".
The Sahabah (Companions) «+ 4 2, then asked the Holy Prophet se 4) te py why he recited "Subhan Allah" and then "Allahu Akbar". The Holy Prophet 2 ploy we si replied, "The grave of this pious servant was beginning to constrict
upon him. I recited "Subhan Allah" until Allah alleviated the difficulty.
A narration of Sayyidina Abdullah bin Umar «+ 4) 2, quotes the Holy
Prophet pl-y «ie i) Lo as saying, "This is the person for whom Allah's throne shuddered, the doors of the heavens were flung open, and for whom seventy thousand angels presented themselves. The grave constricted upon him for a while, but was soon stopped."
One can well imagine the state of sinners in the grave when the grave of such an illustrious person constricted.
It was mentioned earlier that Abu Sufyan told the Quraysh before they departed, "The Banu Qurayzah have broken the pledge..." It was also mentioned in the commentary of `from above you," that it refers to the easterly rise of the valley, where the Banu Ghitfan, their allies, the people of Najd, the Banu Qurayzah and the Banu Nadhir camped. In view of these statements, one may query the fact that the Banu Qurayzah were punished for breaking the treaty, because it appears from the above that they had already joined ranks with the other disbelievers.
The fact of the matter is that they had initially pledged support for the cause of the disbelievers, but were dissuaded by a clever plan of Sayyidina Nu'aim bin Mas'td. When Sayyidina Nu'aim «+ 3! 2, accepted Islam, he said to the Holy Prophet pi-y ale i ls that his family was unaware of his conversion, but he eagerly wanted to be of service to the Holy Prophet ,i-y ale &1 le. The Holy Prophet jl, «te i ic asked him to devise a plan whereby the disbelievers are discouraged from assisting each other.
Sayyidina Nu'aim «+ 4) ..2, used to associate with the Banu Qurayzah during the period of ignorance. He therefore approached them saying, "You
people are well aware of my friendship with you?" When they admitted to his strong ties of friendship, he then told them that the Quraysh and the Banu Ghitfan were not really their allies. He impressed upon their minds that if the Quraysh army was defeated, they could easily return to Makkah, but the Banu Qurayzah had nowhere to go because their home and hearth was in Madinah. They would then be stranded without any allies and would be unable to face the Muslim army.
He proposed to them that they request the Quraysh and the Banu Ghitfan to hand over their leaders to the Banu Qurayzah as a guarantee so that these tribes
Surah Al-Abzib 33: 26-27
228
Anwar-ul-Bayan (2
do not desert them if the Muslims defeat them. The Banu Qurayzah accepted the proposal.
Sayyidina Nu'aim «+ a ..2, then approached the Quraysh and told them
that while the Banu Qurayzah promised to align with them, they secretly
informed the Holy Prophet +s «Je 4\ te that they wished to be his allies ang
would send the leaders of the Quraysh and Bani Ghitfan to him for execution. He
therefore advised them not to surrender any of their people to the Banu Qurayzah if they requested for a guarantee. He then said the same thing to the Banu Ghitfan.
It later transpired that the Quraysh and Ghitfan sent Ikrima bin Abu Jahi with a few people from either tribe to meet with the Jews of the Banu Qurayzah. They informed the Banu Qurayzah that their camels and horses were dying and
that they should all collectively attack the Muslims the following morning. The Banu Qurayzah insisted that they will not join until they received a few people from either tribe as guarantee that they will not be left alone if the Muslims are victorious.
When the Quraysh received the message, they acknowledged that Sayyidina Nu'aim «+ 41 2, was right and sent a message to the Banu Qurayzah that they will not give any of their men as guarantee. When the Banu Qurayzah received this message, they declined to fight against the Holy Prophet +5 «le a) be. In this manner, the Banu Qurayzah broke their pledges to both, the Muslims and the disbelievers. ["Sirah Ibn Hisham", "Al Bidaya wan Nihaya"]
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(28) O The Holy Prophet oy 41 «i! ue! Say to your wives, "If you desire the life of this world and its adornments, then come forward. I shall grant you a generous provision and separate from you in a cordial manner." (29) "And if you desire Allah, His messenger and the home of the Hereafter, then Allah has certainly prepared a grand reward for those of you who will do good deeds." (30) O wives of the Holy Prophet! If any of you perpetrates an act of foolishness, her punishment willbe multiplied twice. This is simple for Allah. (31) Any of you whois obedient to Allah and His messenger, and does good deeds, then We will grant her twice the reward. And We have prepared for her a bountiful provision. (32) O wives of the Holy Prophet! You are not like any other women. If you fear Allah then do not speak in lowered tones lest he in whose heart is a disease should be enticed. And speak in a befitting manner. (33) Remain in your homes and do not make a display of yourselves as was the practice of the former
Surah Al-Ahzab 33: 28-34
230
Anwarul Bayan (7
period of ignorance. Establish Salah, pay Zakah and obey Allah and His messenger. Allah only wishes to rid you of filth, O members of the householq, and to purify you thoroughly. (34) And remember the verses and wisdom reciteg
in your homes. Indeed Allah is Compassionate, Informed.
ADVICE TO THE WIVES OF THE HOLY PROPHET lw) 416 ii gle
Commentators record that the nine wives of the Holy Prophet ply ae ai 4, once asked him for an increase in their allowance. The wives were:
1. Sayyidah Ayshah \s 5.2, Bint Abu Bakr «+ | 2,
Sayyidah Hafsa ys 4 2, Bint Umar «ecai .2,
Sayyidah Umm Habiba ys 4\ 2, Bint Abi Sufyan as dilpe,
Sayyidah Umm Salamah ys4.2, Bint Abi Umayyah osai2, |
Sayyidah Sauda ys ai 2, Bint Zam'ah «+ i 2,
Sayyidah Zainab ys 2, Bint Jahsh « a) ,2,
Sayyidah mayminah ys & 2, Bint Haritha os o 2,
Sayyidah Safiyya ys s ,2, Bint Huyay Bin Akhtab « i),2,
SoFBNe YsF Saye yidah n Juwairiyya Wss .2, Bint Harith « a .2,
The Holy Prophet pl-y «le «i! Le disliked this request because, being wives of the leader of both worlds, they were expected to be patient with their lot. The difficulties they endured served to raise their ranks). Displeased with their " request, The Holy Prophet ,L-s «le «i! Le swore an oath not to associate with them for a month.
`The news spread among the Sahabah (Companions) ++ BN ge 3 that the Holy Prophet Ly «le i) Le had divorced his wives. Sayyidina Umar «s .i\ 2, decided to investigate the matter and met with the Holy Prophet pl) «+ a! Le. He said, "O the Holy Prophet ply ale i sel I have heard people saying in yout Masjid that - you have divorced your wives." When the Holy Prophet ply ale «ii Ll» informed
him that he had not divorced his wives, Sayyidina Umar «+ al oe, sought
"permission to inform the others-about this. When the Holy Prophet ply ale aii be permitted him, he announced that no divorce had taken place.
After 29 days, Allah revealed the above verses instructing the Holy Prophet peng ale att Le, "O the Holy Prophet ,-, i+ i .L6! Say to your wives, `If you desire the life of this world and its adornments, then come forward. I shall grant you a generous provision and separate from you (divorce you) in a cordial manner.
And if you desire Allah, His messenger and the home of the Hereafter, then
Allah has certainly prepared a grand reward for those of you who will do good deeds."
The Holy Prophet -L-) «le a) .e acted according to this command and gave his wives the choice either to live patiently with him or be divorced. The Holy Prophet ,l-y ae <i 6 approached Sayyidah Ayshah Yr a .,0, first, telling her that he wished to propose something to her and she was not to reply until she
surah Al-Ahzab_33 :_28-34
231
Anwar-ul-Bayan Me 2
had consulted her parents. He then recited the two verses to her, giving her the
choice.
She was an extremely intelligent woman and immediately said, "How can I
consult my parents in this matter? I definitely desire Allah, His Messenger and
the home of the Hereafter." She also added that the Holy Prophet ply ais ai (Lo should not inform the other wives of her reply. The Holy Prophet ply ae ai de told her that Allah had not sent him as a Prophet to give him difficulty nor to cause difficulty to others. He said that Allah had sent him as a mentor and one who simplifies matters for people.
When the Holy Prophet ,-l- «ic i 12 posed the question to the other wives, they all replied in a similar manner. The Holy Prophet's -L- «t ai Le face lit up when each wife chose to remain with him and he very much appreciated it. When the 29th day passed, The Holy Prophet p-) le 1 .L» went to Sayyidah Ayshah tes a) 2), She asked, " O the Holy Prophet .W-5 a 4 46! You swore not live with us for a complete month." The Holy Prophet -L-) wt 4 1+ replied that
the month consisted of 29 days. ["Ma'ilimut Tanzil" v. 3 p. 525/6, Bukhari v. 2 p. 705, Muslim p. 480 to 482]
NOTE:
A husband may hand over to his wife the right to divorce, allowing her to decide whether she wishes to be divorced. If he wishes, he may also retain the right to divorce and ask her whether she wants
to be divorced. The Holy Prophet --» ae i) Le employed the
second method, which is a form of consultation. However, certain
commentators say that the words used in the verse may refer to either method.
Sayyidah Ayshah ys .) 2, says that the Holy Prophet Ly us i de gave them a choice and they chose to remain with him. No divorce therefore took
place. The four Imams (Scholars) of Islamic Jurisprudence are unanimous that a divorce will not be considered pronounced by a mere consultation of this sort.
According to "Hidaya", the canonical book of the Hanafi Madh'hab (School of thought), a woman has the choice of divorce if the husband instructs her to choose between divorce and remaining together. However, if the wife leaves the place or engages in some other work, she will lose the choice to divorce herself. The same applies when he hands over the right of divorce to her. If the woman
replies that she chooses to do so, a Ba'in (reversible) divorce will take effect.
DOUBLING OF THE PUNISHMENT OR REWARD
Allah states further, "O wives of the Holy Prophet! If any of you perpetrates an act offoolishness, her punishment will be multiplied twice. This is simple for Allah." The author of "Bayanul Qur'an" writes that "an act of foolishness" refers to any act that would cause inconvenience or difficulty to the Holy Prophet pl-y ale ii bo, This has also been reported in "Ma'alimut Tanzil" from Sayyidina Abdullah bin Abbas « | 2, Others have reported that it refers to any major sin that they
may commit.
The doubling of punishment is because of the fact that people of a higher Standing deserve greater punishment for their misdemeanours, just as the
Surah Al-Ahzab 33: 28-34
232
Anwar-ul-Bayan wp
Prophets >i -le were reprimanded for even the slightest errors. A learneg person will always be at greater fault than an ignorant person who perpetrates the same crime.
"Ruhul Ma'ani" reports that a person once told Sayyidina Zainul Abidin aie ai\ an, that he was forgiven because he was from the Holy Prophet's «le 4 (aes ws family. The saint become angry and said that he anticipated the same as Allah had promised the Holy Prophet's -l-y «Je 4) Le wives, ie. that they wil] receive double the reward for any good deed and double the punishment for an: sin. He then recited the verses, "O wives of the Holy Prophet! If any of you perpetrates an act offoolishness.. .And We have prepared for her a bountiful provision." ["Ruhul Ma`ani" v. 21 p. 184]
Allah then addresses the wives further saying, "Any of you who is obedient to Allah and His messenger, and does good deeds, then We will grant her twice the reward, And We have prepared for her a bountiful provision." Just as the sins of notable persons are more severe than the common people, so too are their good deeds even more acceptable to Allah. The obedience of the Holy Prophet's ply ale ait wives is also more acceptable to Allah because it pen the Holy Prophet 4) 1.
grby dale:
The above incident occurred only once, after which the wives of the Holy Prophet pl-s «le «i! . remained content with their lot and never again asked for an increase in allowance or a better standard of living.
THE VIRTUE OF THE HOLY PROPHET'S olny ate ait ue WIVES
Allah declares, "O wives of the Holy Prophet! You are not like any other women." Allah had granted the Holy Prophet's --) a <i) .- wives a special status above the rest of women.
Allah then advises them saying, "If you fear Allah then do not speak in lowered tones (to strange men) lest he in whose heart is a disease (of hypocrisy) should be enticed." Such men will be infatuated, with their sweet voices and continue making attempts to speak to them.
When it is necessary to speak to such men, Allah advises women to "speak in a befitting manner." Their reply should be terse and concise so that the man is not tempted to prolong the conversation. Other commentators have interpreted "speak in a befitting manner" as engaging in Allah's Dhikr and not speaking to anyone without necessity.
SPEAKING TO STRANGERS
The verse makes it clear that women are permitted to speak to strangers when the need is pressing. However, when they do speak to men who are not their Mahram, their voices should not be soft and alluring because this will create a desire within a man's heart. It is for this reason that women are not permitted to give the Adhan and are not permuted to raise their voices when saying the `Talbiya' eune Hajj.
surah Al-Ahzab 33: 28-34
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THE COMMAND FOR HOMES
233
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WOMEN TO
REMAIN
Anwar-ul-Bayan (v.a)
WITHIN THEIR
Allah addresses women further saying, "Remain in your homes and do not make a display of yourselves as was the practice of the former period of ignorance." The
first command in this verse is to remain indoors and the second is not to make a
spectacle of themselves by flaunting their bare heads, faces, necks and finery.
The `former period of ignorance" refers to the period before Islam, when women mixed freely with men in public. Certain commentators have mentioned
that the `former period of ignorance" is mentioned in contrast to the latter period of ignorance to denote that the Muslims will soon plunge into a state of moral decadence resembling that of the pre-Islamic era. Allah commands the Holy Prophet's Ly «ic 1 i» wives to remain within their homes at all times and, when
they are forced to leave their homes, they should emerge with the proper attire {observing the laws of Hijab (veil)}. Although the verse addresses the wives of the Holy Prophet pls «ic ai +, it applies equally to all Muslim women.
Sayyidina Abdullah bin Mas'td «+ I 2, reports that the Holy Prophet .peg ade ati said, "A woman is an object of concealment. When she emerges from her home, then Devil (Shaytan) stares at her." ["Mishkat" p. 269]
The Holy Prophet + «1+ i! 12 once saw men and women walking together on the street. He addressed the women saying, "O women! Walk behind the men. It is not permissible for you walk on the centre of the road. Walk on the
sides of the road." After this address, the women walked so much on the.sides that their clothing used to get caught in the walls of the houses along. the Street.
[Abu Dawud]
Sayyidina Abu Musa Ash/ari «+ 4) 2, reports from the Holy Prophet 41 1+ py «le that every eye fornicates (by looking at non-Mahram members of the opposite sex). The Holy Prophet ply ate a1 1+ also added that the woman who applies perfume and then passes by a gathering is just like an prostitute.
[`Mishkat" p. 96]
Allah advises further when He says, "Establish Salah, pay Zakah and obey Allah and His messenger." Although these injunctions are incumbent on every Muslim male and female, Allah specifically commands the Holy Prophet's 41 .t pl+y ale wives with these so that they do not think that they are absolved from these obligations because of their association with the Holy Prophet «+ a) Le
phe
"Allah only wishes to rid you offilth, O members of the household, and to purify you thoroughly." Commentators mention. that `filth" refers to acts of sin and disobedience. Others maintain that it refers to unbecoming character traits like miserliness, greed, pride, etc. Other commentators mention that "rid you offilth" refers to removing all evil and unseemly traits, while "purify you thoroughly" refers to instilling virtuous qualities in them.
In the above verse, Allah Himself declares the Holy Prophet's pl-y ale i) Lo wives to be innocent of immoral behaviour. It will therefore only be a fool who will attribute such behaviour to them. The insolent Rawafidh claim that most of
the Sahabah (Companions) »-4* <' 2 ,, including all the Holy Prophet's ply le ail le
Surah Al-Ahzab 33: 28-34
234
Anwar-ul Gayao Vy.ul
wives [with the exception of Sayyidah Khadija us <i _.2,] left the fold of Islan after the Holy Prophet's .i-; «ie i! 12 demise. These people seem to have enmity
for the Qur'an itself.
The Rawafidh claim that "members of the household" refers only to Sayyiding
Ali ae ait oy, Sayyidah Fatima usr 4 2, Sayyidina Hasan «+ ai .s, and
Sayyidina Husain «+ 4 2 ,, Although these illustrious souls are also members of
the Holy Prophet's i «te i) 1» family, the apparent context of the Qur'anic
verses clearly denote that the Holy Prophet's -l-) «ic \ 2 wives are specifically
referred to in this verse as "members of the household."
°
Unable to prove their fallacious belief, the Rawafidh attempt to beguile the layman by saying that the verse addresses "members of the household" using a masculine pronoun. A drowning person will even cling to a blade of grass in his desperation. Their hatred for the Holy Prophet's .L-y «le i Je wives drive them
to be oblivious of so many other Qur'anic verses where Allah makes reference to
women using a masculine pronoun.
An example of this is the verse where Sayyidina Misa p>' «le addresses his wife using a masculine pronoun, asking her to wait while he goes to the fire to find guidance. A verse of Surah Hud quotes the angels using a masculine pronoun when addressing Sayyidina Ibrahim's »>...) «Je wife. These verses denote that it is proper to address women using a plural masculine pronoun as a token of respect.
Besides the above verse, Allah also declares the purity and innocence of the Holy Prophet's ,-5 «1 i) 16 wives in Surah Nur when says, "Pure women are for pure men and pure men are for pure women. These people are innocent of what the slanderers say. Theirs is forgiveness and a bounteous reward." This verse makes it clear that the Holy Prophet's -l-, «le | l+ wives were chaste, just as he was chaste.
Basing their argument on a single note of pronouns, the Rawafidh do not even see that the verse in question is linked to the previous verses, where Allah distinctly addresses the Holy Prophet's ,; «ls i! 16 wives and even uses plural feminine pronouns.
With-regard to the above verse (i.e. "Allah only wishes..."), Sayyidina Abdullah bin Abbas «+ 4i ..2, mentions that it was revealed with specific reference to the Holy Prophet's -L-y ale i) Le wives. Sayyidina Ikrima « i 2,
made an announcement that he was prepared to enter into `Mubahala (mutual imprecation to prove truth of one's poin)' with any person to prove that the verse "Allah only wishes..." was revealed with reference to the Holy Prophet's «- 3! J. rt» wives. Even Sayyidina Urwa «s 4) 2, declared that the verse referred to them. ["Ruhul Ma`ani" v. 21 p.-140]
Tirmidhi has reported a hadith from Sayyidina Umar bin Abi Salamah ., «s 4s, which mentions that the above verse was revealed while the Holy Prophet py Je ab! Le was in the company of Sayyidah Umm Salamah «+ 31,2, (one of his wives). The Holy Prophet ,1-; «le ai te then called for Sayyidah Fatima \s 4 2, and her two sons Sayyidina Hasan «+ 4! 2, and Sayyidina Husain «+ 4 .,2, while Sayyidina Ali «+ 4\ +, was sitting behind the Holy Prophet pley dele ait Le,
susah ALAhzab 33: 28-34
235
Anwar-ul-Bayan (v. 7
When they arrived, the Holy Prophet W-, ic a! te draped his shaw] over all four of them saying, "O Allah! These are the members of my household, so rid them of filth and purify them thoroughly."
Thereupon Sayyidah Umm Salamah t¢s 3 2, asked, "O Allah's Prophet! Am 1 not also from among them?" The Holy Prophet --; ale 3) 6 replied, "You are as you are and upon good." It appears from this hadith that Prophet .i, we i) ic did not regard his wives as "members of the household."
However, it is necessary that Muslims believe in every verse of the Qur'an and also the Ahadith of the Holy Prophet ,W, ale a! J. A Muslim cannot interpret any hadith in a manner that annuls the essence of any Qur'anic verse. While the
Rawafidh do not care to. uphold the authenticity of the Qur'an (and even say that it was distorted), they are not concerned about abiding by this principle.
It would therefore be said that the Holy Prophet's pivy ae ai (ke wives are also "members of the household, " just as Sayyidina Ali «« ai) 2, Sayyidah Fatima
gis a) 92, and their sons per a! 2) were. According to another narration, The
Holy Prophet pl) «le 41 1 told Sayyidah Umm Salamah yr 4) 2, "You are my family." Another narration mentions that when she asked, "And me?" The Holy Prophet pi» se «ti Le said to her, "You too." [Ibn Kathir v. 3 p. 38415]-
There were other Sahabah: (Companions) ,¢ 4) 2, whom the Holy Prophet ye a Je had regarded as members of his household even though they were not related to him. Of these was Sayyidina Salman Farsi «s i 2, regarding whom the Holy Prophet ..; « ii 16 said, "Salman is from among us, the members of the household." The Holy Prophet .) wl 1 6 also said the same about Sayyidina Wathila bin Athga «. i! 2). If these people could be included in the Holy Prophet's ps ie i) Le household, why not his own wives?
The author of "Bayanul Qur'atnn"t writes that the purport of "members of the
household" varies. While in the hadith of Sayyidah Umm Salamah is a *, it
refers to the Holy Prophet's ,-, «Je «i! 6 blood relatives, it also refers to all family members in a broader context (as in the verse).
"And remember the verses (of the Qur'an) and wisdom [i.e. the. teachings of the Holy Prophet plu ate i! 2] recited in your homes."
Commentators mention that this verse may be interpreted to mean that the Holy Prophet's L, «ls ai io wives were to remember and learn the Qur'an and his teachings for themselves. It may also be interpreted to mean that they should teach these to the Ummah.
Just as it is necessary to learn the teachings of the Qur'an, it is imperative that the teachings of the Holy Prophet ,W-, « 41 6 also be studied and propagated because they elucidate the teachings of the Qur'an. Many details like
the times of Salah and the Nisab of Zakah cannot be determined without the
Ahadith. One of the reasons for the Holy Prophet ,l- 4) to marrying many wives was so that they could teach the Ummah various aspects of domestic life, as they learnt from the Holy Prophet pls aie 3! be.
"Indeed Allah is Compassionate, Informed." Allah was Compassionate enough to bless the Holy Prophet's 1+) « 4) .12 wives with the honour of enjoying his
Surah Al-Ahzab 33: 35
236
Anwar-ul-Bayan oe
companionship and having the Qur'an and Ahadith recited in their homes. gratitude, they were expected to carry out the best of deeds, about which Allah jg well informed.
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(35) The Muslim men and Muslim women, believing men and believing women, obedient men and obedient women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, fasting men and fasting women, chaste men and chaste women, and men who remember Allah in abundance and women who remember Allah; Allah has prepared forgiveness and an immense reward for them.
THE QUALITIES OF BELIEVING MEN AND WOMEN
Allama Jbn Kathir «le i a«, has written (v. 3 p. 487) that many narrations prove that the above verse was revealed in response to a question posed by
Sayyidah Umm Salamah + i ..2). She once said, "O Allah's Holy Prophet! Men are often mentioned in the Qur'an, while women are not." She was referring to the fact that the Qur'an often used masculine pronouns and figures of speech when addressing the believers (Mu'minin). Women were not specifically addressed in these verses, even though they were implied. It was then that Allah revealed the above verse. [Tirmidhi]
"The Muslim men and Muslim women, believing men and believing women..."
The term `Muslim' generally refers to a person who practises the injunctions of
Islam, while `Mu'min' (believer) refers to the person who adheres to the beliefs of
Islam. Although each term may be used for the other, each is mentioned separately to denote their importance.
"obedient men and obedient women..." The author of "Ruhul Ma'ani" writes
that this refers to Muslims who are always obedient to Allah without failing in
their duties to Him.
"truthful men and truthful women..." i.e. they are truthful in word and deed (sincere).
"patient men and patient women..." They patiently endure the adversities that afflict them in the course of their duties to Allah.
"humble men and humble women... "Humility generally refers to the submission
surah Al-Ahzab_ 33:35
237
Anwar-ul-Bayan (v.7
f one's heart, but also extends to the limbs : ople are humble in all their dealings and do not allow even their limbs to disobey Allah and this have been discussed in the commentary of
and not they verse
all forms of possess any refrain from 45 of Surah
worship. Such pride. They do sins. Details of Bagarah and in
the opening verses of Surah Mu'minan (Surah 23).
"charitable men and charitable women... "This refers to spending in Zakah,
spending in optional charity causes, as well as spending on the poor, the orphans
and relatives.
"fasting men and fasting women..." Fasting in Ramadhan is one of the
foundational pillars of Islam. In verse 184 of Surah Baqarah, Allah encourages
optional fasting when surely this is better for
He him.
says, And
"Whoever it is better
will do for you
a good act of his own will, then that you fast, if you but knew."
When a person fasts, his carnal passions are doused and Taqwa (piety) is
inculcated in his heart.
"chaste men and chaste women..." Many sins are committed as a result of man's sexual desires. Sayyidina Abu Hurayra «+ | 2, reports that the Sahabah (Companions) +s ii 2, once asked the Holy Prophet p+) oe si t+ about the factor that causes the greatest number of people to enter Hell. The Holy Prophet «i + ry ue replied, "The mouth and the sexual organ." ["Mishkat" p. 412]
Sayyidina Sahl bin Sa'd «+ 4 ..2, narrates that the Holy Prophet -L- ule3 ae said, "Whoever can guarantee for me the safety of what is between his legs and what is between his lips, then I shall guarantee Heaven for him." [Bukhari]
Allah says in Surah Ma'arij, "those who safeguard their private organs, save when it comes to their spouses and the slave women whom they possess. They will surely not be blamed with regard to (cohabiting with) these." [Surah 70, verse 29-31]
"and men who remember Allah in abundance and women who remember Allah..." Dhikr (remembrance) of Allah is a great aspect of Islam. Salah, which is the noblest of good deeds, is an embodiment of remembrance of Allah (Dhikr) Allah says in Surah Ta Ha, "Establish Salah for My remembrance." [Surah 20, verse 14]
A verse of Surah Ankabit states, "Without doubt, the remembrance of Allah is greatest." Allah says in Surah Jumu'ah reads, "remember Allah abundantly so that you may be successful." [Surah 62, verse 10]
More details pertaining to remembrance of Allah (Dhikr) will {Insha Allah) be mentioned in the commentary of a forthcoming verse where Allah says, "O
you who believe! Remember Allah in abundance" (verse 41 of this Surah).
Sayyidina Abu Sa'id Khudri «+ i .», reports that someone once asked the Holy Prophet pl-y ale ait Le, "Which of Allah' s servants are the best, will be closest to Him on the Day of Judgment (Qiyamah) and enjoy the highest ranks?" The Holy Prophet -L-) i+ 4! Le replied, "men who remember Allah in abundance and women who remember Allah." Thereupon, someone asked whether these people are even better than those who fight in Jihad. The Holy Prophet -W) we ai te
replied that they are even better than those who fight in Jihad until their swords
break and they are spattered with blood. ["Mishkat" p. 198]
Sayyidina Abdullah bin Busr «+ ! ,», reports that someone asked the Holy
Surah Al-Ahzab 33: 36-39 __
8.
Anwar-ul-Bay4n (vy. 7
Prophet --, a 4 te, "The actions of Islam are numerous. Show me one action
which I may continuously perform." The Holy Prophet --; «ic 4) t+ replied, "(The action is that) your tongue remains moist with Allah's remembrance of Allah (Dhikr)." [Ibid]
A believer (Mu'min) should always remain engaged in Allah's remembrance of Allah (Dhikr) and abstain from frivolous and idle talk. A believer (Mu'min) should engage in various acts of remembrance of Allah (Dhikr) like recitation of the Qur'an, reciting "SubhanAllah", " Allahu Akbar", etc.
Sayyidina Abu Hurayra «> 4! .», narrates that the Holy Prophet --) aie a 1.
said, "To say `SubhanAllah wal Hamdulillah wa La Illaha IllAllahu Allahu Akbar' is
more beloved to me than everything upon which the sun rises."
The virtues of remembrance of Allah (Dhikr) have been mentioned in the commentary of verse 152 of Surah Baqara and verse 45 of Surah Ankabut (Surah 29), where Allah says, "Verily Salah forbids from obscenity and evil. Without doubt, the remembrance of Allah is greatest."
The various prayer's (du'a's) reported in the Ahadith for various occasions also form part of Allah's remembrance of Allah (Dhikr). In fact, remembrance of Allah (Dhikr) is one of the easiest acts of worship, which can be practised in all conditions and postures. People may also engage in remembrance of Allah (Dhikr) while they are busy in their occupations.
Allah concludes the verse by announcing the reward He has in store for those who possess the above qualities. Allah says, "Allah has prepared forgiveness and an immense reward for them."
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(36) It is not for the believing men and women to have any choice in their affairs when Allah and His messenger have decreed a matter. The one who disobeys Allah and His messenger has certainly deviated in a clear manner. (37) When you said to the one upon whom Allah had bestowed His grace, and upon whom
Surah Al-Ahzab 33: 36-39
239
.
Anwar-ul-Bayan v.7
you had bestowed your grace, "Keep your wife and fear Allah." You concealed in your heart what Allah was to disclose. And you feared the people, whereas Allah is more worthy of being feared. So when Zaid fulfilled his need from her, We married her to you so that there may not be any constraint on the believers with regard to the wives of their adopted sons, when they (the adopted sons) have fulfilled their need from them. Allah's command will always come to pass. (38) There is no constraint upon the Holy Prophet with regard to what Allah has ordained for him. Such was the practice of Allah among those who passed
before. Allah `s command is a decreed affair. (39) Those who propagate Allah `s messages, who fear Him and do not fear anyone but Allah. Allah suffices as One who takes reckoning.
THE STORY OF SAYYIDINA ZAID BIN HARITHA 4s 41 2,
Many Arabs used to kidnap children and take them to distant places, where none recognised them. They would then sell them as slaves. Sayyidina Zaid bin Haritha «s 4) .», was travelling with his mother to her parents home when some bandits kidnapped him and took him to Makkah, where they sold him as a slave.
He was eight years old at the time. Sayyidina Hakim bin Hizam bin Khuwaylid
as i 42, bought him as a gift for his paternal aunt, Sayyidah Khadija ps ay >. He paid 400 Dirhams for the boy.
When Sayyidah Khadija ys 4 2, married the Holy Prophet Ly ue ai Le, `she presented Sayyidina Zaid «+ | .», as a gift for her husband. The Holy Prophet iy «ic 3 6 adopted him as a son and people began referring to him as Zaid bin Muhammad (Zaid, the son of Muhammad) because it was customary among the Arabs to refer to an adopted child as the real child of the adoptive father.
When Sayyidina Zaid's «s» 4) 2, father learnt after much investigation that
his abducted son was sold as a slave in Makkah, he arrived in Makkah to
purchase his freedom. When he approached the Holy Prophet 5 «i 4! te and explained that he wished to purchase his son's freedom, The Holy Prophet 4 t+ rs aie told him that he may take the boy for free if the boy agreed to accompany him. However, the boy should be left to remain with the Holy Prophet «4 a 6 rt, if he chose to do so.
Exuberant, the father said that the Holy Prophet 5 us ais be had exceeded
the bounds of kindness because the Holy Prophet 5 4) 46 reserved the right to retain the boy. When the Holy Prophet --s i 4! t+ asked Sayyidina Zaid >, as a if he recognised the two persons who came to fetch him, he immediately responded by saying that they were his father and uncle.
The Holy Prophet --; a 4i 1+ told him, "You know them and you know me because you have spent time in my company. You now have the choice to join them or to remain with me." Sayyidina Zaid <> 41 2, chose to remain with the Holy Prophet 1) J 3! io. His father said, "It is tragic that you prefer a life of slavery to freedom and another person to your father, uncle, kith and kin." Sayyidina Zaid «s+ 4) .2, replied, "I have seen such qualities in my master and I simply cannot prefer any other to him."
Surah Al-Ahzab 33: 36-39 a
240 a
Anwar-ul-Bayan (v. 2
This episode transpired before the Holy Prophet 5 a a! te announced his
Prophethood. When the Holy Prophet iy «ie 3! 42 announced that he was a Prophet, Sayyidina Zaid «+ 5 2, was one of the first to accept Islam. According to certain Ulema (scholars), Sayyidina Zaid «+ 4) .», was the first male to accept Islam.
The Holy Prophet +; a a! We married Sayyidina Zaid «- a.) to his slave, Sayyidah Barka (sr <ti .» ,, famously known as Ummu Ayman t+ i 42. She was of African origin and formed part of the inheritance which the Holy Prophet 1.
wi+y ae &| received from the estate of his father or (according to others) from the
estate of his mother. It was she who brought the Holy Prophet pl-s «le ai Le back
to Makkah from Abwa after his mother passed away there when he was only six years old. Ummu Ayman tes 4! 2, gave birth to Sayyidina Usama bin Zaid 2, as i, who was commonly referred to as "the beloved of the Holy Prophet 4
siltscel
People always referred to Sayyidina Zaid bin Haritha «+ a) 2) as Zaid bin (the son of) Muhammad. However, they stopped doing so when Allah revealed the verse, "Allah has also not made your adopted sons your own sons... Call them by their fathers. This is more just in the sight of your Lord." [Surah Ahzab
(33), verses 4,5]
SAYYIDINA ZAID as a! 2) MARRIES SAYYIDAH ZAINAB BINT JAHSH (+ 4! 2) AND LATER DIVORCED HER
The Holy Prophet 5 «+ a! J. then married Sayyidina Zaid «+ ail 2, to his cousin [the daughter of the Holy Prophet's -L-) . 4! 6 paternal aunt], Sayyidah Zainab bint Jahsh (+ a! _,2 . She accepted the proposal on the Holy Prophet's 1+ ply ale 1 recommendation, but the couple could never adapt to each other. When Sayyidina Zaid «+ i 2, wanted to divorce her, The Holy Prophet ply ue 4) je
advised him to maintain the marriage. However, when matters came to a head,
he finally divorced her.
Allah then commanded the Holy Prophet -l, 4) 6 to marry her, when He revealed the verse, "So when Zaid fulfilled his need from her, We married her to you... . After completing the Iddah, The Holy Prophet Ls «le a! ue sent a marriage proposal to her via Sayyidah Zainab + | 2, but she requested time to
consider the matter. However, when Allah revealed the above verse, the marriage was contracted and the Holy Prophet -L-> 4! + was legally married
to her. It is for this reason that she boasted to the other wives of the Holy Prophet pry ale did Le saying, "Your guardians married you, whereas Allah Himself married me." ["Isti'ab" and "Isabal"
Sayyidina Abdullah bin Abbas «+ | 2) reports that Sayyidah Zainab bint Jahsh \r 4! 2, initially refused to marry Sayyidina Zaid «+ a\ 2, when the Holy Prophet jl) « 41 Ae brought the proposal to her. When the Holy Prophet 4 J+ p+) ue advised her to marry him, she declared that she required time to think it
over. As she considered the issue, Allah revealed the verse saying, "It is not for
the believing men and women to have any choice in their affairs when Allah and His messenger have decreed a matter. The one who disobeys Allah and His messenger has certainly deviated in a clear manner." When this verse was revealed, Sayyidah
surah Al-Ahzab 33: 36-39
241
Anwar-ul-Bayan (v. 7
| Jaina er 4s 2, said, "I do not wish to disobey Allah and His Prophet «+ a) + i» Lagree to.marry Zaid." The author of "Ruhul Ma`ani" (v. 22 p. 23) and Allama Ibn Kathir «Je i a=, write (0. 3 p. 489) that when the Holy Prophet i) oe ai 4 brought Sayyidina
Zaid's «+ al 42, proposal to Sayyidah Zainab \s+ i .2,, she said that he did not suit her because of her higher social standing and lineage. Her brother, Sayyidina Abdullah bin Jahsh «+ i 2, echoed her feelings. They felt like this because although Sayyidina Zaid + 4 2, was an Arab, he was a slave and did not
belong to the Quraysh. However, they both accepted the marriage happily when the above verse was revealed.
Although the verse may have been revealed in relation to a specific incident, the purport is general and applies to all believers (Mu'minin) during every age. The verse makes it clear that Muslims are obliged to accept Allah's laws and to practise them. The behaviour of present day Muslims contravenes this principle when they act contrary to the teachings of the Qur'an and the Ahadith.
"The one who disobeys Allah and His messenger has certainly deviated in a clear manner." People initially omit the Sunnah and other optional acts, after which they begin to neglect the Compulsories and Faradh (Obligations). Eventually Satan (Shaytan) persuades them to discard even their Iman. It is therefore necessary that every aspect of religion is followed properly.
SAYYIDAH ZAINAB BINT JAHSH + 4! 2) IS MARRIED TO THE HOLY PROPHET lay ale at! ge
- "When you said to the one upon whom Allah had bestowed His grace, and upon whom you had bestowed your grace, `Keep your wife and fear Allah." The verse refers to the advice the Holy Prophet ;1., al ai te gave to Sayyidina Zaid «+ i) 2). The Holy Prophet -L-) «1+ 41 had bestowed his grace upon Sayyidina Zaid «+ ii 2, by freeing him from slavery and taking him in his care and compassion.
Allah addresses the Holy Prophet ,-) «+ 5! 1+ further when He says, "You concealed in your heart what Allah was to disclose." Certain commentators (including the author of "Jalalain") write that the matter which the Holy Prophet « 4) +, concealed in his heart was his desire to marry Sayyidah Zainab (> al 2) when Sayyidina Zaid «+ | .», divorced her. However, this interpretation does not behove the status of the Holy Prophet ply «le sil Le,
The correct interpretation is that Allah had already informed the Holy Prophet ply ale i Le that Sayyidina Zaid «+ i 2, would divorce her, after which the Holy Prophet ply «le i) Le was to marry her. The Holy Prophet ply «+ ii) he
did not want to disclose this matter and still advised Sayyidina Zaid «« a 2, to
keep her in his marriage. As a result of this, Allah mildly chided the Holy Prophet +s «le aii Le in the verse.
THE PERMISSIBILITY OF MARRYING THE FORMER WIFE OF ONE'S ADOPTED SON
Since the Arabs regarded an adopted son as one's own, they regarded it Haram (unlawful) for a person to marry his adopted son's former wife. Therefore
T Surah Al-Ahzab 33: 36-39 U 242
Anwar-ul-Bayan (v, 7
the Holy Prophet -) « 4 4+ feared that some people would object to such a
marriage. However, when Allah revealed the verse "Allah has also not made your adopted sons your own sons... `There remained no doubt that a man was allowed to
marry his adopted son's former wife. When Allah has declared something
lawful, no objection to it will be considered.
To eradicate all doubts from people's minds, it was necessary that the injunction be pronounced verbally and practically by the Holy Prophet's « iu. ry marriage to Sayyidah Zainab us i! 2, Allah mildly chided the Holy Prophet 5 «+ 4 J for his apprehension by saying, "And you feared the people, whereas Allah is more worthy of being feared."
"So when Zaid fulfilled his need from her (by divorcing her), We married her to you so that there may not be any constraint on the believers with regard to the wives of their adopted sons, when they (the adopted sons) have fulfilled their need from them."
Therefore, the Ummah need not feel difficult to marry the former wives of their
adopted sons once the precedent has been set.
"Allah `s command will always come to pass." Allah had already decreed that the Holy Prophet --) a a! i. should marry Sayyidah Zainab Ws 4\ .2,. It was for this reason that the divorce was inevitable and the Holy Prophet pu» «te 4i (uo had to practically demonstrate the permissibility of such a marriage.
Sayyidah Ayshah tes «| -», mentioned that if the Holy Prophet iy aie"! lo could hide any part of revelation, he would certainly have hid the verse "When you said to the one upon whom Allah had bestowed His grace..." [Tirmidhi]. This is because Allah chides the Holy Prophet -L-, «te 4! i in this verse.
"There is no constraint upon the Holy Prophet with regard to what Allah has ordained for him." None can hold the Holy Prophet -l-) ui 4\ t+ responsible for any of the injunctions that Allah has issued because they did not stem from his personal feelings. Therefore, none has the right to accuse the Holy Prophet 4) 4. hwy ate Of anything.
"Such was the practice of Allah among those who passed before." Allah has also ordained many permissible things for the previous Prophets WW mele, which they practised without guilt and fear of people's accusations. The Holy Prophet phy tele ail Le married a woman who was Halal (permissible) for him.
"Allah `s command is a decreed affair." Whatever Allah wills will certainly take place. All Allah's commands are practicable and constitute the Shari`ah. None can question them.
Describing "those who passed before," Allah says that they were "Those who propagate Allah `s messages, who fear Him and do not fear anyone but Allah." The Prophets p>) pele ceaselessly propagated Allah's message and did not falter when they met opposition. Allah will deal with their opponents on the Day of Qiyamah (resurrection) because "Allah suffices as One who takes reckoning."
SOME PERTINENT NOTES
NOTE: Compatibility between a man and a woman is necessary in the Shari'ah. The Holy Prophet i; o& a) 2 once told Sayyidina Ali
Surah Al-Ahzab 33: 36-39
243
Anwar-ul-Bayan (v.7
as | that the following three things should never be delayed:
1. The performance of Salah when the time sets in.
2. The burial of a corpse when it is ready.
3. The marriage of a solitary woman when a compatible match is found. [Tirmidhi p. 52]
A man and woman should be compatible in aspects like slavery and
freedom (i.e. both should be free or both should be Salves). Both of them should also be Muslims and of equal religious sentiments. There are other factors that also need to be considered so that the families of either party have no cause to
object to the marriage. The details of this can be read up in the relevant books of Islamic jurisprudence.
This explains the hesitancy on the part of Sayyidah Zainab tgs i 2, and her brother when Sayyidina Zaid «s 4 >, sent his marriage proposal. However, the Holy Prophet i; «ie t+ did not consider their reluctance because there are times when compatibility may be overruled by other factors.
The marriage and subsequent divorce needed to take place because Allah has already decreed that Sayyidah Zainab ys 4) 2, be married to the Holy Prophet pl) «le a) Jt after being divorced from Sayyidina Zaid «s | 2. This was necessary to demonstrate an injunction to humanity until the Day of Judgment
(Qiyamah).
The Holy Prophet ~; ot 1 1» did not merely offer advice when he told
Sayyidah Zainab ys #! .2, to marry Sayyidina Zaid «« i) 22), but it was a
command. It was for this reason that Allah revealed the verse saying, "The one who disobeys Allah and His messenger has certainly deviated in a clear manner."
It should also be noted that the Holy Prophet ,l-; a «\ i+ has a greater relationship with the believers (Mu'minin) than the members of their own families and their guardians. Allah says in Surah Ahzab, "The Holy Prophet 3). ply ale has a greater relationship with the believers than even their own selves... [Surah
33, verse 6]
The command of the Holy Prophet -L; «i 4+ cannot be disobeyed even though a person's parents, relatives, or even a king has to issue a command against that of the Holy Prophet ~- sae a! ie,
NOTE:
"And you feared the people whereas Allah is more worthy of being feared." This part of the verse emphasises that people must act only to please Allah, irrespective of what people have to say. It has become common nowadays that people participate in certain un-Islamic marriage and funeral functions merely because the, fear that people will be offended if they ao not. They claim that people also have to be satisfied. Such an attitude is hypocritical to the claim of belief (Iman). One can well imagine the gravity of the situation when the Holy Prophet .1-; ts si i+ was chided for something that
was not even Haram (unlawful).
If a deed is praiseworthy, but may lead to people getting an incorrect
Surah Al-Ahzab 33: 40
244
Anwar-ul-Bayan (v. 2
notion, it should be avoided -when the Shari'ah does not demand that it be carried out. An example of this is when the Holy Prophet .-) ae 3! 1+ once told
Sayyidah Ayshah us 3: 2, that he would have reconstructed the Kabah according to the original design of Sayyidina Ibrahim >>.) ae if the Quraysh were not new to Islam. He feared that people may object to the fact that he is demolishing the Kabah. ThereforeT,he Holy Prophet Wy ol 41 12 did not do as he desired since he was not commanded to do so.
NOTE: Sayyidina Zaid «« 4! >, enjoys the special privilege that he is the
only Sahabi (Companion) whose name appears in the Qur'an. When
people stopped calling him Zaid bin Muhammad ¢luy ale ai! be, he lost a privilege, but Allah compensated for his loss by including his name in the Qur'an, which will be recited by people until Judgment day (Qiyamah). Since every letter of the Qur'an earns the reciter a - minimum of ten rewards, the word `Zaid' will earn a person at least thirty rewards.
The Holy Prophet i; «te i) 1 also accorded him the privilege of appointing him as leader of military expeditions. He was martyred during the battle of Mauta in the 8th year after the Hijrah. He was 55 years of age at that time and the Amir (leader) of the army. The Holy Prophet -, « i! .t- also used to appoint him as the head of Madinah when the Holy Prophet ,-l- «te 41 + had to leave. The Holy Prophet -L-, « 4 1+ also appointed his son, Sayyidina Usama bin Zaid as ail 2, as the Amir of an expedition before his demise. After the Holy Prophet rivy ale ai le passed away, Sayyidina Abu Bakr «+ a! 2, dispatched this expedition.
od
(40) Muhammad Ly ale a! Le is not the father of any men among you, but he is Allah's messenger and the seal of all the Prophets. Allah has knowledge of all things.
THE HOLY PROPHET lw; a1. asi Jue WAS THE LAST PROPHET
The above verse makes it clear that fhe Holy Prophet -L-y ue 1 2 was not the biological father of any grown man. The general purport of this verse disqualifies Sayyidina Zaid bin Haritha «+ 4 _.2, as well. This means that no man stands to inherit from the Holy Prophet pls ae i) Le.
The word "men" has been used because the Holy Prophet +5 ae ai te did father four daughters, all of whom married in his lifetime. In fact, all except Sayyidah Fatima = | _.», even passed away during the Holy Prophet's «e ai + -» lifetime. Sayyidah Fatima \ 4) ..2, passed away six months after her father py ale at le. The word "men" also precludes the sons that the Holy Prophet i 1+ ry «le fathered because they all passed away in childhood before growing up to be men.
Surah. Al-Ahzab 33: 40
245
Anwar-ul-Bayan (v. 2
Although the Holy Prophet -L-; a a! .i2 was not the biological father of any
men, he still remains the spiritual father of the entire Ummah. It is therefore
incumbent that every Muslim respects and honours the Holy Prophet «& ai J. ~» to the highest degree possible. The fact that he is the spiritual father to so many people throughout the world until Judgment day (Qiyamah) is a much greater privilege that merely being the biological father of a few men.
The verse also makes it clear that the Holy Prophet -L-y «le i) te was the final Prophet to be sent to the world. Whereas the previous Prophets pW) le were sent only as guides to a particular nation or community, The Holy Prophet qiwy ade sil Le is Allah's Prophet to every man and Jinn to be born until Qiyamah (Resurrection day). The Holy Prophet ,l+) a «! 2 was both a Rasal (messenger)
and a Prophet (a Rastil is one who brings a new Shari'ah). Therefore, while the
verse announces that the Holy Prophet ,iy a+ i! 1. was the final Prophet, it also announces that fact that he was the final Rasual.
Allah says in Surah Saba, "We have only sent you to the whole of mankind as a bearer ofglad tidings and a warner. But most people do not know." {Surah 34, verse 28}
THOSE WHO DENY THAT THE HOLY PROPHET pny Aehe ii le WAS THE FINAL HOLY PROPHET ACTUALLY REFUTE THE QUR'AN AND NO LONGER REMAIN MUSLIMS
Whoever claims to be a Prophet after the Holy Prophet 5 we 4) Jo is a liar and a disbeliever. So too are those who believe this to be true. This is so because they refute the explicit teaching of the Qur'an and the numerous authentic Ahadith of the Holy Prophet -1+5 ae at Lo.
THE RECITATION OF "KHATIMUN NABIYYIN"
According to the authenticated recitation of Imam Asim «le 4 a,, the arabic word in the above verse is " Khatamun Nabiyyin," (translated above as "seal of all Prophets") whereas the other Imams (leaders). of Qirat recite the word as "Khatimun Nabiyyin" (which denotes someone who terminates something). The two words vary only in a single vowel, but the essential meaning of both remains the same. Both words denote that the Prophet a y ale ai! ue was the last of all the Holy Prophets.
All the modes of Qirait (Qur'anic recitation) are authentic and rejecting any one of them will constitute disbelief. This discussion has been included here because some people distort the meaning of the verse by saying that "Khatamun Nabiyyin" means `the best of all- Holy Prophets.' In this manner they wish to justify their rejection of the Holy Prophet ,-) + a! 1+ as the final Holy Prophet of Allah.
Upon the bidding and bribery of the Christians in the 18th century, a person from Panjab called Qadiani claimed to be a Prophet. The British Christians used him to achieve their own ulterior motives because he declared Jihad to be an abrogated command of the Shariah. He tendered various incoherent interpretations for the verse that declares the Holy Prophet -L-; a i 1+ to be the final Prophet, and even classified various categories of Prophets.
Surah Al-Ahzab 33: 40
246
Anwar ul Bayan LY.2
His followers still exist today and are all tutored by the disbelievers. Any person who denies a clear statement of the Qur'an cannot be called a Muslim.
Allah concludes the verse by saying, "Allah has knowledge of all things." This part of the verse sounds a warning to those who oppose the teachings of the Qur'an and believe in another Prophet after the Holy Prophet i; «l a1 Le. They should note that while they may escape with their fallacious beliefs in this world, they will never escape Allah in the Hereafter.
THE RETURN OF SAYYIDINA ISA edi aie WILL NOT NULLIFY
THE FACT THAT THE HOLY PROPHET lms ate a! be IS THE SEAL
OF ALL PROHETS
;
Many indisputable Ahadith and verses of the Qur'an foretell the return of Sayyidina Isa -»! ae to this world before Qiyamah, when he will slay Daijjal. This is the unanimous belief of the Ahlus Sunnah wal Jama'ah (followers of Sunnah).
Sayyidina Isa -W) .« will not be made a Prophet after the Holy Prophet ... ris «le «} because he was already a Prophet ->\ «le before ascending to the
heavens. He will also not introduce another religion or Shari'ah, but will follow
the religion of Muhammad ,-; ti Le and he will urge people to do the same. He will live, marry and pass away among the Muslims. His advent will therefore not impact upon the finality of the Holy Prophet's -.5 «ls 4! le Prophethood.
The Holy Prophet 1; at 4) 2 has mentioned that Sayyidina Isa p> «Je will
abrogate the Jizya (atonement), but the fact that the Holy Prophet 5 ae ai Le has
already informed us about it proves that the abrogation will also be in conformity to the Religion of the Holy Prophet , ole ai Le.
Allama Suyuti's «ie | a», book about the descent of Sayyidina Isa 4! ale, and many Ahadith in the books of Bayhaqi and Tabrani explicitly mention that Sayyidina Isa ->' «le will follow the Holy Prophet's t+) i 4) 6 Shari'ah. He will rule by the code of Islam and pass judgement accordingly.
THE FALLACIES OF THE QADIANIS
Those adhering to the Qadiani sect claim that the door of Prophethood has
not been shut because the Holy Prophet -s «ic «| le has foretold the coming of Sayyidina Isa | «kk. Therefore, they claim that the person they follow is actually Sayyidina Isa > «J. They fail to perceive the simple fact that the Qur'an répeatedly declares that Sayyidina Isa >! a is the son of Sayyidah Maryam >! le, whereas every person, including Qadiani's followers, knows
that Qadiani's mother was not called Maryam.
They also say that the coming of Sayyidina Isa >) 1+ proves that the chain of the Prophets has not terminated. The reply to this has already been given. It should also be noted that since Sayyidina Isa >) ae will follow the Holy Prophet's Ly ae 4) t2 Shari'ah, he will not abrogate Jihad, as Qadiani did. It is clear that Qadiani could neither have been another Prophet, nor could he have been Sayyidina Isa A) «te.
surah Al-Ahzab 33: 41-44
Anwar-ul-Bayan (v. 7
olGe oeAPBESL@A4725KsRearGe Fe ans VSpAasiNllSy al VBayc nCepGalls BeLEG
`enbsh Stes; Sol 3 SiSle SA A Se de ogee vie
vitae a
ca Bae, Ay rh, Bae ted a Pe
ick G4 Gi ed e a a n, OS
(41) O you who believe! Remember Allah in abundance... (42) .... And glorify
Him morning and evening. (43) It is He Who showers mercy on you, and so do His Angels (pray for your forgiveness), so that He may remove you from a multitude of darkness into light. He is always Most Merciful unto the believers. (44) The day when they will meet Him, their greeting will be "Salam." And He has prepared for them a generous reward.
THE BELIEVERS ARE COMMANDED TO REMEMBER ALLAH IN ABUNDANCE AND ARE GRANTED THE TIDINGS OF MERCY FROM ALLAH AND HIS ANGELS
"Allah says, "O you who believe! Remember Allah in abundance, and glorify Him morning and evening." Commentators say that the verse denotes that people
should engage in the remembrance of Allah (Dhikr) of Allah at all times. Others
say that "morning" refers to the day, while "evening" refers to the night. Allah has commanded that remembrance of Allah (Dhikr) take place at the beginning of the day and at the beginning of the night so that the rest of the day and night may be passed in the same way.
THE VIRTUES OF REMEMBRANCE OF ALLAH (DHIKR)
Allah's remembrance of Allah (Dhikr) is a great act of worship and should be practised at all times. Allah says in Surah Nisa, "When you have completed your Salah, remember Allah standing, sitting and (reclining) on your sides (i.e. while lying down)." These are basically the only three postures of man and remembrance of Allah (Dhikr) must be practised in each of them.
Muslim (v. 1 p. 24) reports that Qiyamah (dooms day) will take place only when there is none to take Allah's name in this world. This proves that
remembrance of Allah (Dhikr) is the lifeblood of this world, without which the
universe will be destroyed. It is also the soul of other acts of worship. In fact, Salah, the foundational act of worship, is based on remembrance of Allah (Dhikr). Allah says in Surah TaHa, "establish Salah for My remembrance (for My Dhikr)."
[Surah 20, verse 14]
A verse of Surah Ra'd also mentiors that remembrance of Allah (Dhikr) develops tranquillity and contentment in the heart. Sayyidina Abu Musa Ash'ari «s &\ 2, reports that the Holy Prophet ; «+ 4! We said, "The example of one who remembers Allah is like that of a living being, while the example of one who
does not remember Allah is like that of a dead being." [Bukhari]
This hadith makes it evident that true living beings are those who engage in
Allah's remembrance of Allah (Dhikr) at all times, and not those who merely eat,
drink and engage in worldly activities.
Surah Al-Ahzab 33: 41-44
24 48
Anwar-ul-Bayan (v.7
Another hadith mentions that the people of Heaven will regret the moments that they spent without engaging in remembrance of Allah (Dhikr).
Sayyidina Abu Hurayra «+ 4: 2, reports from the Holy Prophet ~) aie4as that the gathering without Allah's remembrance (Dhikr) and salutations upon the Holy Prophet W-- < 4) i» will be a source of regret to the participants on the Day of Qiyamah (dooms day). Allah may punish them if He wills or He may forgive them. If any person lies down without engaging in any remembrance of Allah (Dhikr), his act of lying down will be a source of regret for him on the Day of Qiyamah (dooms day). In a similar manner, a person will regret his walking jg jt was bereft of Allah's remembrance (Dhikr).
The Holy Prophet i; + ' +» has also mentioned that the gathering bereft of Allah's remembrance and salutations upon the Holy Prophet -) aie a! 1. wil} be a source of regret to the participants on the Day of Qiyamah (Resurrection), even though they will enter Heaven on account of their good deeds. [Targhib wa Tarhib v. 2 p. 409/4 10]
An intelligent person is he who does not waste a single moment. He uses every second to engage in various forms of remembrance and manages his worldly activities as swiftly as possible so that he may return to remembrance of Allah (Dhikr).
Sayyidina Abdullah bin Umar «+ 4! .», reports from the Holy Prophet 4 4. revy ste that one must not engage in much talk, unless the talk is Allah's remembrance. This is so because excessive talking hardens the heart, and the hard-hearted person is the most distant from Allah. [Tirmidhi]
Ummul Mu'minin {(The Spiritual) mother of the believers} Sayyidah Ummu
Habibah ys 3! =) narrates that the Holy Prophet p15 ale ai le said, "Everything a
person says will be an encumbrance for him, except enjoining good, forbidding evil and Allah's remembrance." [Tirmidhi]
Sayyidina Abdullah bin Busr «s+ \ >, reports that a villager once asked the Holy Prophet ,i-; wis a: 1« who is the best person. The Holy Prophet pis le ail Je replied that the best person is the one whose life is long and whose deeds are good. The person then inquired about the best deed. The reply was, "That you leave this world while you tongue is moist with Allah's Dhikr." [Ibid]
Allah says in Surah TaHa, "establish Salah for My remembrance (Dhikr)." The Adhan and Iqamah before Salah are forms of remembrance. So too is the reply to the Adhan, the du`as of wudhu (prays of ablution), and all the words recited in the Salah. These words praise Allah, glorify Him and express His purity.
The tongue, together with the other limbs of the body, all engage in Allah's remembrance while performing Salah. As the limbs lower themselves before Allah in the various postures, the tongue continues to praise and glorify Him. The submission of all the limbs and the lowering of the head to the ground indicate one's humility before Allah.
Allah says in Surah Jumu'ah, "When the (Jumu`ah) Salah has been completed then disperse in the land, seek from Allah's bounty and remember Allah abundantly $0 that you may be successful." [Surah 62, verse 10]
surah Al-Ahzab 33: 41-44
249
:
Anwar-ul-Bayan (vy. 7
ALLAH REMEMBERS THOSE WHO REMEMBER HIM
Allah says in verse 152 of Surah Bagarah, "So remember Me and I will remember you. Be grateful to Me and be not ungrateful."
It is reported in a hadith in which the Holy Prophet -) we ai ge quotes Allah as saying, "I am with My servant when He remembers Me and engages His tongue with the recitation of My name." [Bukhari, from Abu Hurayra «+ 52]
Another hadith reports the Holy Prophet +5 ate it te to have said, "Allah says that Iam with My servant when he remembers Me. When he remembers me in privacy, then I remember him likewise. When he remembers Me in a
gathering, then I remember him in a nobler gathering i.e. of angels. [Bukhari, from Sayyidina Abu Hurayra ~ 4 >|
Allama Ibn Kathir «le 3 a=, has reported' `from Sayyidina Abdullah bin
Abbas «+ i .-2) that Allah has stipulated a limit for every act of worship that He
has ordained. Allah has also excused certain people from these acts of worship because of their specific conditions. However, Allah's remembrance is such an act of worship that has no limitations in terms of quantity and time. It has no fixed pattern of standing or sitting, neither is one required to have wudhu (ablution). Allah commands that people abundantly engage in His remembrance at all times and in all situations, be they travelling or at home, ill or healthy, on land or at sea. The only excuse a person can have for not making remembrance is when he loses his sanity or consciousness.
"It is He Who showers mercy on you, and so do His Angels..." The Arabic word `yusalli' (translated above as "showers mercy") may be attributed to Allah, as well as the angels. When it is attributed to Allah, it would mean that Allah's showers His special mercy and grace upon a person. When it is attributed to the angels, it means that they seek forgiveness on behalf of a person and invoke Allah's mercy for him.
Allah then says that the purpose of Allah's mercy and the supplications of the angels is to "remove you from a multitude of darkness (and bring you) into light. He is always Most Merciful unto the believers." Allah's mercy abounds to the believets (Mu'minin) in both worlds. In this world, it saves them from disbelief, polytheism (shirk) and Bid'ah (innovations), while also providing for their material needs. Then, in the Hereafter, it will secure for them eternal peace and tranquillity.
"The day when they will meet Him, their greeting will be `Salam." Allah will greet them with `Salam' (peace) when they meet Him. Allah says in Surah YaSin, "They will have a greeting of peace from the Most Merciful Lord." [Surah 36, verse 58]
Verses 23 and 24 of Surah Ra'd (Surah 13) read: "And the an,els shall enter
upon them from every door saying, `Peace be upon you because of the patience that you
exercised. How blissful is the outcome of the Hereafter!"
,
Certain commentators have mentioned that the angels shall greet a believer (Mu'min) with Salam when they claim his soul. ["Ruhul Ma`ani"]
"And He has prepared for them a generous reward." Allama Ibn Kathir alin, mentions that this verse refers to Heaven and all the bounties there. All of this
Surah Al-Ahzab 33: 45-48
250
Anwar-ul-Bayan (v.7)
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(45) O the Holy Prophet eiws a1 ! ie! We have certainly sent you as a witness, a bearer of glad tidings and a warner. (46) And as a caller to Allah by His command and an illuminating lantern. (47) Convey glad tidings to the believers that theirs will be a great bounty from their Lord. (48) Do not follow the disbelievers and the hypocrites, ignore their harassment and rely only on Allah, Allah suffices as a Helper.
THE NOBLE ATTRIBUTES OF THE HOLY PROPHET ty ate Al gue
Allah says, "O the Holy Prophet ivy ale a) to! We have certainly sent you as a witness..." Addressing the Ummah of the Holy Prophet , ot ai ie, Allah says in Surah Baqarah, "Thus We have made you such a group that is moderate in nature so that you may be witnesses over the people and the messenger a witness over you." [Surah 2, verse 143]
Allah states in Surah Nisa, "How will it be when We shall bring forth from every nation a witness and call you [O Muhammad jl-s aie a) 2] to witness over all of them?"
[Surah 4, verse 41]
The concluding verse of Surah Hajj states, "So that the messenger be a witness over you, and that you be witnesses over mankind." [Surah 22, verse 78]
The details of the Holy Prophet's ; o& a + testimony on the Day of Judgment (Qiyamah) have been discussed in the commentaries of the above verses of Surah Nisa and Surah Baqarah.
Allah says further that he has sent the Holy Prophet pty ae ai ie as "a bearer of glad tidings' and a warner." the Holy Prophet ,-) a! + passed on to the believers (Mu'minin) the glad tidings that they will be admitted into Heaven, and also warned the disbelievers and sinners that they may have to suffer in Hell.
Allah sent the Holy Prophet .-) we a) t+ as "a bearer of glad tidings and a
warner" to all nations and communities, as He says in Surah Saba, "We have only sent you to the whole of mankind as a bearer of glad tidings and a warner. But most people do not know." [Surah 34, verse 28]
It is incumbent that people of all religions and denominations follow the Holy Prophet L-5 «ie a: i+, Allah says in verse 19 of Surah Ma'idah (Surah 5), "O People of the Book! Indeed Our messenger has come to you, expounding to you at a time
when the succession of messengers has been paused, so that you do not say, "There has
not come to us a bearer of glad tidings, nor any warner!' Undoubtedly there has come to you a bearer ofglad tidings and a warner! Allah has power over all things."
surah Al-Abzab 33:49
251
Anwar-ul-Bayan (v. 7
Sayyidina Ata bin Yasar «+ #\ a», reports that he once met Sayyidina Abdullah bin Amr bin As « 4! =, and asked him about the description of the Holy Prophet -+-+ si 3! in the Torah. He replied that the Holy Prophet 4! 1. Ly ale was described in the Torah just as he is described in the Qur'an, i.e. "O the Holy Prophet ps s) t+! We have certainly sent you as a witness, a bearer
of glad tidings and a warner." In addition to this, the Torah mentions that the
Holy Prophet «i+ +) _»- 15 a protector of the unlettered people (Arabs). Allah also says to him in the Torah, "You are my bondsman and | have named you Mutawakkil' (i.e. one who relies on Allah). You are not foul mouthed and harsh, and do not make a noise in the marketplaces. You do not avenge evil with evil, put forgive and overlook. I will not call you back until you have straightened a crooked nation, who will say `La tlaha IAllah'. This will open their blind eyes,
their deaf ears, and shatter the veil upon their hearts."
"And (We have sent you) as a caller to Allah by His command..." the Holy
Prophet -l-s a & ie invited all of mankind and the Jinn towards believing in Allah's oneness (Tauhid), urging them to worship only Him. The Holy Prophet
py ale I te endured great pains and hardships in propagating oneness of Allah
(Tauhid), the responsibility of which has been passed on to his Ummah. Allah says in Surah Al Imran, "There should be a group from you who invite towards good, enjoin right and forbid from evil. These are indeed the successful ones." [Surah 3, verse
104]
.
Allah further describes the Holy Prophet 5 a 4) 6 as "an illuminating lantern (who leads people out of the darkness of disbelief and into the light of Islam)." Just as many lanterns can be lit from one lantern, many hearts were illuminated by the Holy Prophet +; s+ si 42, each of them illuminating a large number of others. Allah did not describe the Holy Prophet i) s& a) de as a sun because the radiance of the sun disappears at night and is not perpetuated by a transfer of the light to other bodies.
Allah then commands the Holy Prophet +; ai 6 so "Convey glad tidings to the believers that theirs will be a great bounty from their Lord." They will be saved from disbelief and polytheism (shirk) in this world and admitted into Heaven in the Hereafter..
"Do not follow the disbelievers and the hypocrites, ignore their harassment and rely only on Allah. Allah suffices as a Helper." Because of their opposition to the Holy Prophet's -l-; «We «i! 1» message, the disbelievers presented all kinds of obstacles. Allah instructs the Holy Prophet +; « 3! 4+ to ignore them and not to compromise Islam in any way. Allah will soon settle the score with them and take them to task for their persecution.
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(49) O you who believe! When you marry believing women and then divorce them before touching them, there will be no waiting period (Iddah) incumbent
Surah Al-Ahzab 33: 49
252
Anwar-ul-Bay4n (vy, 7
on them for you, which you will have to count. Grant them a provision and part from them in a most beautiful manner.
CERTAIN LAWS OF THE IDDAH
The laws of marriage, divorce, maintenance, Iddah, etc have been discussed at length in the Qur'an, the Ahadith and the books of Islamic jurisprudence.
Although divorce has been permitted by the Shari'ah as a last resort, it has been referred to as "the worst of all permissible things".
A woman may leave the marriage of her husband under the following circumstances:
3 He dies.
£Q He pronounces a divorce that is `Ba'in.'
Q He pronounces a divorce that is `Mughallaza.'
Q He pronounces a divorce that is `Raj'i' and does not take her back before the expiry of her Iddah.
The Arabic word `Iddah' literally means `to count.' It has been named thus because the divorced or widowed woman has to `count' the menstruation cycles or months to complete her waiting period. It is only after this Iddah that she can remarry.
If a man divorces his wife after the marriage has been consummated, and:
Q If she menstruates, she will have to complete an Iddah for the period of three menstruation cycles.
If she is pregnant, her Iddah will terminate as soon as the child
is born.
( If she does not menstruate and is not expecting, her Iddah will last for three months.
If aman passed away, and:
(2 if his wife was expecting, her Iddah will terminate upon the delivery of the child.
(3 If she was not expecting, her Iddah will last for four months and ten days, irrespective of whether she menstruates or not, and irrespective of whether the marriage was consummated or
not.
However, if a woman was divorced before the marriage could be consummated, there will be no Iddah for her. She may remarry immediately after the divorce is pronounced. This is explained in the above verse. The verse also instructs the husband to give her "a provision."
The sum of this "provision" has been stipulated in Surah Bagarah, where -- Allah says, "If you divorce them before touching them and you have stipulated the dowry, then half of it (shall be due), unless the women or those possessing the tie of marriage forgo it." [Surah 2, verse 237]
Surah Al-Ahzab 33: 50
Anwar-ul-Bayan (v. 7
Therefore, the husband has to give her half of the stipulated dowry upon separation. However, if no dowry has been agreed upon. He will have to give her a set of clothing. This set of clothing is known as `muta' in the definition of the Shari'ah. The `muT4@' has to consist of at least three garments. The first should be equivalent to a sheet that drapes the entire body from head to toe. The second should be a large scarf, and the third should be something like a cloak, which covers the body properly.
If a woman was divorced after consummation, but the dowry was never
specified, she will receive the dowry known as `mithal' i.e. the amount of dowry
usually received by the women of her family. Of course, if a dowry has been
agreed upon in the above case, the woman will have to be paid the full amount
after divorce (if she did not receive it already).
According to the Hanafi and Hambali schools of jurisprudence, a marriage will be regarded as consummated even if the couple did not physically engage in cohabitation, but were left in privacy for a period in which they could have cohabited.
Allah then says, "part from them in a most beautiful manner. When the couple have to leave each other, the husband must not utter any offensive words, nor deprive the wife of her rights. He should also not take back anything that he had given her before.
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(50) O The Holy Prophet l+y «16 ai gle! Verily we have legalised for you those wives whose dowries you have' paid, and those slave women who are in your possession from the booty that Allah has granted to you. And (legalised for you are) the daughters of your maternal uncles and daughters of your maternal aunts, who have migrated with you. And that believing woman who has gifted herself to the Holy Prophet, if the Holy Prophet desires to marry her. This is exclusive to you and not for the believers. Indeed We are aware of what We have stipulated for them with regard to their wives and the slaves they own so that there is no difficulty for you. Allah is Oft Forgiving, Most Merciful.
Surah ALAhzab 33: 50
254
ee
Anwar-ul-Bayan (vy, 7
SOME LAWS OF MARRIAGE AND THE SPECIAL PRIVILEGE Of
THE HOLY PROPHET wes dhe dt ge
After the demise of Sayyidah Khadija is 1 ,>,, The Holy Prophet .& a
ps married many wives. Their names have been mentioned in the commentary of verse 28 of Surah Ahzab. Most of these wives migrated from Makkah the only exceptions were Sayyidah Safiyya bint Huyay us» 4 .», who was a Jewess captured during the battle of Khaibar, and Sayyidah Juwayriyya `++ ai 2) who
was a Captive from the Banu Mustaliq tribe.
Allah also refers to the Holy Prophet's -t-) «le ai 1+ slave woman, Sayyidah Mariya Qibtiyya + #1 .+,, from whom the Holy Prophet's --) a 4 1. son, Ibrahim «+ «! 2, was born. He passed away in infancy.
Allah says, "O the Holy Prophet pin; aie a1 oe! Verily we have legalised for you those wives whose dowries you have paid, and those slave women who are in your possession from the booty that Allah has granted to you." The payment of dowry has been mentioned in this verse even though marriage can be contracted without paying the dowry. Of course, it will still be due from the husband at some stage, and should be paid as soon as possible.
Allah mentions further, "And (legalised for you are) the daughters of your maternal uncles and daughters of your maternal aunts, who have migrated with you." Although the Holy Prophet pi; «t+ «1 i+ could have married all these women, the only cousin he married was Sayyidah Zainab bint Jahsh Ys ' _.2,, the daughter of his paternal aunt.
When the Holy Prophet +; %' te proposed for Sayyidah Ummu Hani igs 4! .2, [the daughter of the Holy Prophet's .t-) te 3! le paternal uncle, Abu
Talib, and the sister of Sayyidina Ali « at 23] she declined on some account.
When the above verse was revealed, she said that she was no longer lawful for
the Holy Prophet .-; « i 1+ because she did not migrate to Madinah. [Tirmidhi]
Sayyidah Ummu Hani is 4 2, accepted Islam only when Makkah was
conquered. Ulema (Scholars) say that migration was not a condition for a woman to be married to the Holy Prophet p+) we a! te. Sayyidah Ummu Hani tes at 2,
based her statement on her own analogy, which conforms to the ruling of
Sayyidina Abdullah bin Abbas «s ati 2 ,. [Tirmidhi]
wees who have migrated with you." This clause applies to the wives of the Holy Prophet i; 1 «! i+ and not to the daughters of his maternal uncles and aunts because, like the Holy Prophet's +) «ic 4) 2 mother, they were all from Madinah and did not require to migrate.
The books of history and of the Holy Prophet's -L-; 4 t+ biography do not mention any daughters of the Holy Prophet's i; a si 2 maternal uncles
and aunts. Although the author of "Ruhul Ma'ani", after extensive research, has
cited the names of a few, it has not been established that any of them married the
Holy Prophet -l-) «le si! 6. Of course, this is not a cause to object to the above verse because the verse never commanded the Holy Prophet i.) ae ai de to marry any of these women. It merely permits him to do so if he desired to.
It may also be said that the verse, though addressed to the Holy Prophet
Surah A! -Ahzab 33: 51
Anwar-ul-Bayan (v. 7
jy se a! applies to the Ummah at large, permitting them to marry these women. This is then similar to the opening verse of Surah Talaq (Surah 65), where Allah, though addressing the Holy Prophet --; «+ s! J+, teaches the Ummah the correct method of divorce.
"And that believing woman who has gifted herself to the Holy Prophet (is legal for him) if the Holy Prophet desires to marry her. This ts exclusive to you and not for the believers." This verse permits the Holy Prophet WW; a+ ai 4 to marry a woman who is prepared to enter into marriage without any dowry. However, if any woman makes the same offer to another Muslim, he will have to pay her the dowry referred to as `mithal.'
Commentators differ whether any woman offered herself as a gift to the
Holy Prophet 5 «le | 2. While many commentators state that no such incident took place, others are of the opinion that many women did offer themselves to
the Holy Prophet -L-; «i 4) ie. They say that the Holy Prophet +) te a1 te
married some of these women, while he declined the offer of others.
Recording the names of these women, certain commentators make mention
of Sayyidah Maymuna bint Harith us 4) 2, and others mention Sayyidah
Zainab bint Khuzaima \s \ 2). The author of "Ruhul Ma'ani" has recorded the
names of certain other women as well. Sayyidina Abdullah bin Abbas «+ 3,2, is emphatic that no such incident took place where a woman offered herself as a gift to the Holy Prophet «i+ 4) te.
When making mention of such women, Allah attached the clause of "believing" i.e. the woman had to be a Mu'mina (Believes). Ulema (Scholars) have deduced from this that the Holy Prophet ,-; «+ 4! 4+ was not permitted to marry any Jewish or Christian woman. While it is permissible for a Muslim to marry such women, it is best that they do not, especially if there is a danger that the woman will corrupt the husband's religious life.
`Indeed We are aware of what We have stipulated for them with regard to their wives and the slaves they own..." Allah is well aware of the injunctions that He has decreed with regard to the marriages of the general Muslim public and the special privileges that He has accorded for the Holy Prophet 5 «1+ 4 4) in the same regard.
"....80 that there is no difficultfyor you. Allah is Oft Forgiving, Most Merciful." Allah has accorded certain privileges to the Holy Prophet pis ale 4) Le so that matters are not too strenuous for him. Certain commentators say that this part of the verse applies specifically to the case of the Holy Prophet t+) ue a) je marrying women who offer themselves as gifts to him.
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(51) You may distance those of them whom you please and accommodate those of them whom you please. There will be no sin on you if you seek those whom
you had already distanced. This is best so that their eyes are cooled, they do not .
grieve, and so that they are all pleased with what you give them. Allah knows what is within your hearts. Allah is All Knowing, Tolerant.
THE HOLY PROPHET ¢luy ale a! ie IS GIVEN THE CHOICE To WITHHOLD OR SEPARATE FROM WHICHEVER WIVES HE CHOOSES
The above verse allowed the Holy Prophet py «le 4 16 the option to appoint a turn for every wife if he pleases, or to exclude some of them from the turns. This privilege has been accorded only to the Holy Prophet +) a 4i Je. It is compulsory for the Muslim public to appoint equal and just turns to spend with each wife, but this compulsion did not apply to the Holy Prophet Ly a 1 lo. He was also allowed to appoint a turn for any wife who previously had been denied a turn.
When this verse was revealed, the Holy Prophet's ,iv «ie a! le wives realised that he was not obliged to appoint a turn for them and to grant them an allowance in excess of what they required. In this way, they became pleased with whatever he granted them and with the turns he appointed for them. This is meant by the words, "This is best so that their eyes are cooled, they do not grieve, and so that they are all pleased with what you give them."
"Allah knows what is within your hearts. Allah is All Knowing, Tolerant." The author of "Ruhul Ma'ani" writes that this part of the verse is addressed to the Holy Prophet --; si te and his wives. It tells the Holy Prophet -L-5 ae ai de wives that Allah is aware of the pleasure with which they accepted Allah's injunctions. It also mentions that Allah is well aware of the additional affection that the Holy Prophet .-; «+ «i i+ inadvertently possessed for certain wives. With regard to the turns that he appointed for his wives, the Holy Prophet 4i 2 pu» ale once made the following supplication to Allah, "O Allah! This is the distribution of turns that I am capable of making. Do not reproach me for the distribution that is in Your control and I have no power to make (i.e. an equal
distribution of affection)." [Tirmidhi]
Even though the Holy Prophet 1. | 1. was not obliged to appoint equal turns between his wives, he still did so with great justice. However, Sayyidah Sauda y+ 4) 2, forfeited her turn in favour of Sayyidah Ayshah. ys ai 2). Whenever the Holy Prophet ,t-) & .! .t6 went on a journey, he drew lots to decide which wife would accompany him.
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52. After this, women are not permitted for you. It is also not permissible for you to take another woman in marriage in exchange of any wives, even though her
surah Al-Ahzab 33: 52
257
Anwar-ul-Bayan (v.7)
peauty may appeal to you, unless she be your slave. Allah is Watchful over
everything.
THE HOLY PROPHET ¢ls; «le a! te WAS NOT ALLOWED ANY MORE WIVES
The interpretation of the verse is that the Holy Prophet ,t-5 «+ 4) J+ was not ermitted to marry any other women after the revelation of the above verse. He was also not permitted to marry another woman in place of one that he may divorce. This interpretation has been reported from Sayyidina Anas bin Malik as a 42), Sayyidina Abdullah bin Abbas «+ 4! 2, and others.
Sayyidina Anas bin Malik «s in *, reports that Allah restricted the Holy
Prophet ly + 4! jue to those wives already in his marriage in appreciation of the fact that they all chose to remain with him when he gave them the choice of separation in exchange for a sum of wealth. The details of this have been given in the commentary of verse 28 of this Surah, where Allah says, "O the Holy Prophet pony ae i ue! Say to your wives, `If you desire the life of this world and its adornments..." The Holy Prophet --) + "i Le had nine wives at that time.
Another interpretation of the above verse has been reported from other commentators, including Sayyidina Abdullah bin Abbas «s -\ >. They interpret the verse to mean that the Holy Prophet -L-, at a! .t6 was not permitted to marry any women besides the types already mentioned in the foregoing verses. Therefore, he was not'`permitted to marry any family members who did not migrate and. women who were not Muslims. He was therefore, permitted to marry only women who were not mentioned in these verses.
Even if the first interpretation is accepted, the law was later abrogated because Sayyidah Ayshah t+ 4) 2, reports that Allah granted the Holy Prophet py ale I Le permission to marry other women before his demise. [Tirmidhi]
THE REASON FOR THE HOLY PROPHET wy ate ai de MARRYING SEVERAL WOMEN
The Jews, Christians and other enemies of Islam who cannot reply to the penetrating beliefs and dynamic codes of Islam, have resorted to attack Islam from feeble stand points, which they regard as convincing. One of their objections is the fact that the Holy Prophet -L, ae 4) ..- had many wives.
At the outset, one should cast a glance at the miracles of the Holy Prophet play ale ail te, the greatest being the Qur'an. The Qur'an has challenged people from the time of its revelation that they should produce even a single small Surah similar to any of those in the Qur'an. Up till this day, no individual or group has been able to meet the challenge. None will even be able to do so until Qiyamah (Resurrection day). This fact is sufficient to prove that the Holy Prophet pe ale sil Le was certainly Allah's true Prophet because the Qur'an simply cannot be the product of a man.
Since the Holy Prophet -L-) se 5 t2 was Allah's true messenger, it follows that he would not do anything contrary to Allah's will. His every deed was subject to Allah's approval and command. Allah, being the Lord of the universe,
Surah Al-Ahzab 33: 52
258
Anw ar_ul-Bayan (v.7
reserves the right to accord privileges to whoever He pleases. Therefore, even those deeds of the Holy Prophet i, a ai 12 that were unlike those of other
believers (Mu'minin), were all correct and with Allah's blessings. One of these
privileges was the permitting of several wives at a time. Other Muminin are restricted to four if they are able to treat them all justly.
Thereafter Allah revealed the verse saying, "After this, women are not permitted for you. It is also not permissiblfeoryou to take another woman in marriage jn exchange of any wives, even though her beauty may appeal to you, unless she be your slave. Allah is Watchful over everything."
If the Holy Prophet .-; & i! .t¢ was not Allah's Prophet and simp} married women because of his personal lust, why would he say that Allah has now restricted him with this verse? It is obvious that a person hankering after hig passion will never place restrictions upon himself.
Sayyidina Ali «+ ' .», once told the Holy Prophet Ly ale aii bo to marry the
daughter of his uncle Sayyidina Hamza «+ 4 ..2, because she was extremely beautiful. The Holy Prophet .L-) + ai 4. refused saying that he and Sayyidina
Hamza +s \ 2, suckled from the same woman and were brothers in this regard,
It was therefore not permissible for him to marry her.
Certain wives of the Holy Prophet pi) «ls 4) Le also requested him to marry their sisters, but he refused, being restrained by the Shari'ah. These incidents make it evident that he did not act according to his personal whims, but in accordance with Allah's command. He could have easily satisfied his lusts because the Sahabah (Companions) p++ | 2, relied on him so much. If he desired, he could have married many virgins, but he had only one in his marriage.
His marriage to Sayyidah Ayshah tes \ 2, taught the Ummah that a man who is advanced in years is permitted to marry a young lady. Imam Bukhari i, «le 3! has penned an entire chapter on this aspect. He reports that the Holy Prophet i+) «le 4 t+ was allowed a period of seclusion with his new bride at Sayyidina Abu Bakr's «- 4\ .2, house during the daytime. This single hadith proves that it is permissible for a couple to consummate their marriage at the home of the woman's parents, and it also proves that `this act is permissible during the day. In a like manner, the Ahadith pertaining to the Holy Prophet's ply ale sbi Le practical life with his wives teach the Ummah millions of lessons.
Sayyidah Ayshah tee 3! ..2, lived with the Holy Prophet pL) ate ii le for only nine years, within which she learnt thousands of Ahadith, which she taught the Ummah in the 48 years that she lived after his demise. She reported over 2200
Ahadith and people used to flock in thousands to her tent at Mina during Haj, when it resembled a university. It is impossible to enumerate the virtues attached to the teachings that the Holy Prophet's ---y ule i Le wives gifted to the Ummah.
There is not a single facet of a man's life that is not elucidated by the Holy Prophet's ,1-5 «+ 1 .6 words or deeds. Through his wives, the Ummah leamt how to manage their domestic affairs and how to treat their wives and families.
Sayyidah Umm Salamah tes 4! 2, brought her children from her previous
matriage with her when she married the Holy Prophet vy a 4: 6. In this
h Al-Ahzab_ 33:
Anwar-ul-Bay4n (Vv. 7
manner, The Holy Prophet ,-» «ic 4) 42 taught the Ummah how to treat and love step children. The Ummah would not have learnt the fine aspects of such a relationship if no wife had brought her children into her marriage with the Holy
prophet ping ade ai dio,
One of her children, Sayyidina Abdullah bin Abu Salamah «+ | 2) reports that the Holy Prophet 5 & ie raised him and once, while eating, he (the child) was placing his hand in every part of the utensil. The Holy Prophet 4) 1
,us advised him saying, "Take Allah' s name, eat with your right hand and eat from the side of the utensil closest to you" [Bukhari and Muslim]. Sayyidah Umm Salamah tus i | alone reported 378 Ahadith.
Sayyidah Juwayriyya «+ 3! 2, was captured during an expedition and distributed as part of the booty. She fell to the lot of Sayyidina Thabit bin Qais ws 4) 22, or one of his cousins. However, she contracted a deal with her master to be set free upon the payment of a stipulated sum. When she approached the Holy Prophet --, «ls 4) t+ for financial assistance to pay the sum, he told her, "Should I not inform you of something better?" When she agreed, the Holy Prophet ply le sbi Le asked her if she would prefer that he pay her debt and then marry her. She happily agreed and the couple were married.
Since thousands of her clan were slaves of the Sahabah (Companions) 4! ws, the Sahabah (Companions) ¢-++ | 2), in honour of the Holy Prophet «t 41 + ws freed every slave belonging to her clan. Such was the veneration that the Sahabah (Companions) »+ &\ 2, had for the Holy Prophet 5 <' J! They could not bear to keep any of the Holy Prophet's -; us 4 Je relatives by marriage in captivity.
Relating the incident; Sayyidah Ayshah tvs 4! >, says, "A hundred families of the Banu Mustaliq were freed on account Sayyidah Juwayriyyah's es I 2, marriage to the Holy Prophet 5 «t+ ! 4. 1do not know of any woman who was so blessed to her people as she was to her clan."
Sayyidah Ummu Habiba t+ 4) ..» , accepted Islam in Makkah and migrated with her husband to Abysinnia. Her husband became a Christian and died a few days later. It was then that the Holy Prophet J; a a A+ sent a marriage proposal to her via the king Najashi. She accepted the proposal and Najashi himself contracted the marriage in Abysinnia.
She was the daughter of Abu Sufyan, who was then the leader of the
Quraysh and who had left no stone unturned to harass and harm the Holy Prophet ,l-; «i i) .le and the Muslims. When he received the news of the marriage he said, "He [The Holy Prophet p+) «le 4 +] is a man whose nose cannot be cut." By this he meant that the Holy Prophet ; a! 4 was an extremely noble person who could not be disgraced. He added, "Here we are busy trying to humiliate him, but my daughter has just married him."
One of the reasons behind this marriage was that a disbeliever leader should be embarrassed. There were numerous other political motives to the
marriage, which served the cause of Islam well. Of course, Allah knows best the
details of this.
From the age of 25 until the age of 50, The Holy Prophet i) st 3! de
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remained with one wife, Sayyidah Khadija + 4 _.2,. It was only after her demise that he married Sayyidah Sauda ys 4 2, and Sayyidah Ayshah ty a 22, with whom he could not live because of her young age. She lived with her Parent,
until the 2nd year after the Hijrah, when she began to live with the Holy Prophet
wiwy ate ot ie. The Holy Prophet +) oe a) 12 was then 54 years of age and until then had only two wives.
The following year he married Sayyidah Hafsa + 4) ,»,, a short while after which he married Sayyidah Zainab bint Khuzaima us 4) +. Sayyidah Zainab bint Khuzaima y+ 3! _,», lived for only eighteen months after her marriage to the Holy Prophet pl; 1 4! i+, while other narrations state that the duration was only three months.
In the 4th year after the Hijrah the Holy Prophet p+ st i) Lo marrieg
Sayyidah Umm Salamah is a .s*», and then married Sayyidah Zainab bint Jahsh
(ge di 2», in the 5th year after the Hijrah. The Holy Prophet ,l-; «le &i Le was then 58 years of age. It was only after this that he married Sayyidah Juwayriyyah ., lee al 22) ee abl, Sayyidah Ummu Habiba us 4 .2,, Sayyidah Safiyya a 5, \weand Sayyidah Maymuna «s 3! 2).
In essence, the Holy Prophet --) ts 4) 2 lived with only one wife until the
age of 54, ie. with Sayyidah Khadija ys 4 2) for 25 years, and then with
Sayyidah Sauda \s a .<, for another four or five years. At 58, he had four wives,
after which he married the others. He then passed away in the 10th year after the Hijrah.
Of these wives, only Sayyidah Ayshah es 4! 2) was a virgin, while the
others were all widows, some of whom had been married twice before. Then too, they entered into the Holy Prophet's .L-5 + 4! 1 marriage during the last years of his life.
How can the enemies of Islam who are drowning in their own lust and carnal passions ever hope to perceive the noble character and motives of Islam, which are directed at reforming societies and individuals? Such people base their analogies and presumptions on their own lives and thoughts, because of which they accuse the Holy Prophet -L-) a 1 t+ of marrying many women merely to satiate his passions (Allah forbid!). A clear thinking person will never arrive at this conclusion if he studies the Holy Prophet's --) at a! i. pure life.
The Quraysh of Makkah especially noted the Holy Prophet ply «1+ ai be for his impeccable behaviour as a youth. At 25, as a young man, he married a widow who had already been married twice. (If he were someone only interested in satisfying his passions, he would have never married a 40 year old woman when he was so young). During the 25 years of marriage to her, he spent many months in meditation in the cave of Hira. He married a second wife only at the age of fifty, when he had passed the vibrancy of youth.
During all these years, he lived under the scrutiny of the Quraysh. However, even at the height of the opposition towards him, when they called him a liar and a magician, none dared accuse him of immoral and licentious behaviour. If he were a person interested only in satisfying his carnal passions, they would certainly have implicated him in some scandal.
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women towards the end of his life when his youth was a pristine example of
urity, abstinence and piety. The reasons that surface are those already
mentioned above.
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(53) O you who believe! Enter the rooms of the Holy Prophet ploy aie ai Le only
when you are permitted to do so to partake of a meal. Then too, do not wait for it
to be prepared, but enter when you are summoned and disperse once you have
eaten without enjoying a conversation. Indeed this hurts the Holy Prophet 4!
privy ale, but he is shy (to tell you). Allah does not shy away from the truth. So
when you ask them (his wives) for anything, then ask them from behind a
curtain. This is purer for your hearts and for their hearts. It is not for you to hurt
the Holy Prophet ¢i+y 416 a le, nor to ever marry his wives after him. Verily
this is grave in the sight of your Lord. (54) If you reveal something or conceal it,
then Allah certainly has knowledge of everything.
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THE INCIDENT RESPONSIBLE FOR THE LAW OF HIJAB (VEIL) BEING REVEALED
Sayyidina Anas bin Malik «+ | >, reports that when the Holy Prophet .W+ plvy ale | married Sayyidah Zainab bint Jahsh ys al 2, he invited the Sahabah (Companions) +s 5) 2) for a `walima' meal. After the Sahabah «+ 4) 2, had eaten, some of them remained sitting and talking for a long time. Because of his noble and gentle temperament, The Holy Prophet ,-, «i i .L- did not directly tell them to leave, but he stood up to leave. However, they failed to grasp the message he was giving them. When the Holy Prophet p+) ue # 1» left, some people also left, but others remained seated.
The Holy Prophet ,.-; te 1 Le reached the door of Sayyidah Ayshah 4 2, ks, but returned thinking that the people would have left by then. However, he still found them there when he returned, and left again for Sayyidah Ayshah _») \s «i! room. These people soon left and, when the Holy Prophet -L-y «le I te was informed about this, he returned to the room. Sayyidina Anas bin Malik «s i) >,
Surah Al-Ahzab 33: 53-54
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Anwar-ul-Bayan Vv.a
reports that he was also about to enter the room with the Holy Prophet we a w+, but the Holy Prophet -; ue oi + prevented him from entering and drew the curtain down. It was then that Allah revealed the verse "O you who believe! Ente, the rooms of the Holy Prophet ~; «le 3) + only when you are permitted to do so tp partake of ameal. Then too, do not wait for it to be prepared, but enter when you are summoned and disperse once you have eaten without enjoying a (lengthy) conversation, Indeed this hurts the Holy Prophet --} «is a1 J+, but he is shy (to tell you). Allah does not shy away from the truth..."
When the Holy Prophet --; <i 4 t+ arrived in Madinah, Sayyidina Anas bin Malik «+ 3! », was ten years old. Since the Holy Prophet --y ae ai married Sayyidah Zainab bint Jahsh + 4! 2, in the 5th year after the Hijrah, Sayyidina Anas «s 0) .», was only 15 years old at that time. He was an attendant to the Holy Prophet ,t-; i «i 6 and always entered the house with the Holy Prophet ~~; <l 3: t+. This is what he intended to do when the incident took place, but the Holy Prophet 5 a 3 lo prevented him from entering because the verse enforced the laws of Hijab (veil). Since he was with the Holy Prophet
ivy ate di J» throughout this incident, he said, "I know best about this."
The first law propounded in this verse is that people should enter the Holy Prophet's Ls <i 31 t+ home only when invited in. They should then arrive only when called, and not arrive so early that the food is still being prepared. The second law is that, after eating, they should disperse and not remain talking. Such a delay places the Holy Prophet i; «+ i 1» in a difficult situation, but he is unable to tell people because he considered their feelings. It is therefore the duty of people to think for themselves.
The third injunction stated in the verse is "So when you ask them (his wives) for anything, then ask them from behind a curtain. This is purer for your hearts and for their hearts." There should not be any face-to-face conversation between a woman and a strange (non-Mahram) male.
The fourth injunction is a general ruling after the, specific ruling mentioned above, where people are told not to cause inconvenience to the Holy Prophet 5 ie ai te. Allah says, `It is not for you to hurt the Holy Prophet «tc 3\ eo `idee
The fifth ruling is that no Muslim can "ever marry his [the Holy Prophet's 4 2. ris <te] wives after him." Allah states at the beginning of this Surah that the Holy
Prophet's --; sb si le wives are like mothers to the believers (Mu'minin). Therefore, in honour and reverence of them, no one was permitted to marry
them after the Holy Prophet's is te a! i» demise.
Referring to marrying the Holy Prophet's --; tc 4 J. wives, Allah says, "Verily this is grave in the sight of your Lord." It would be a grave sin if any person
were to do such a thing, or even intend it. The intention to sin is also sinful, as
Allah continues to say, "If you reveal something (some sin) or conceal it, then Allah certainly has knowledge of everything."
Of the five laws mentioned above, only the last one applies exclusively to the Holy Prophet -; se i 1+. The other four applies to every believer (Mu'min). Therefore, people may enter the homes of others only with their permission and
surah Al-Ahzab 33;
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should not arrive too early, nor remain sitting long afterwards.
Whenever any person requires something from a strange (non-Mahram) woman, he should address her from behind a veil. Certain ignorant people of our imes claim that this law applied only to the wives of the Holy Prophet < «! 1+ ie». They say that there is no necessity for today's women to cover their faces. They should stop to think that if this law applied for the Holy Prophet's a ai .-
noe wives, who are mothers to the believers (Mu'minin), it will apply to a greater
degree to other women, especially in this age of moral decadence.
The detailed laws of Hijab (veil) were given in the commentary of verse 31 of surah Nir (Surah 24), where Allah says, "And tell the believing women that they should lower their gazes and preserve their chastity. They must not expose their beauty..." Much has also been discussed in the commentary of verse 33 of this Surah, where Allah says, "Remain in your homes and do not make a display of ourselves as was the practice of the former period of ignorance." Insha Allah, more shall still follow in the ensuing verses.
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(55) There is no sin on them [the wives of the Holy Prophet ely ale a) le] with regard to their fathers, their sons, their brothers, the sons of their brothers, the
sons of their sisters, their fellow women and their slave women. They should
fear Allah. Indeed Allah is Witness over everything.
THE PERMISSION FOR WOMEN TO BE SEEN ONLY BY THEIR MAHRAM (ONE OF THE RELATIVES WITH WHOM THE MARRIAGE CANNOT BE TOOK PLACED)
"Ruhul Ma'ani" reports that when the verse of Hijab (veil) was revealed, the relatives of the Holy Prophet's -L-5 «+ «i! + wives began to ask whether the laws of Hijab (veil) must also be exercised with their family and relatives. It was then that the above verse was revealed, permitting women to be seen by the men mentioned in the verse.
Although the verse cites only four categories of men, others are also regarded as Mahram when they have a close blood relation with a woman. The maternal and paternal uncles are not mentioned in the verse because they are just like the father to a woman.
The verse also permits women to be seen by other women. However,
Muslim women should abstain from being seen by disbelievers women. The verse then continues to permit a woman being seen by her slave women. Of course, she has to exercise the laws of Hijab (veil) with regard to slave men. Other categories of people who may see a woman have been mentioned in the
Surah Al-Ahzab 33: 56
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commentary on verse 31 of Surah Nar (Surah 24).
While the verse of Surah Nur applies to all women including the Holy Prophet's piv; ale a! Le wives, the above verse of Surah Ahzab specifically refers to the wives of the Holy Prophet ,-, ts 4) 2 so that a person may not think that they cannot be seen by their Mahram (with home whom the marriage cannot be committed) relatives.
Allah then addresses the Holy Prophet's iv) a si 6 wives saying, "They should fear Allah. Indeed Allah is Witness over everything." The realisation that Allah is Witness "over everything" creates taqwa in the heart.
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(56) Verily Allah and his angels shower their special mercies on the Holy
Prophet piv) ale i! be, O you who believe! Convey mercies and salutations upon
him.
:
THE BELIEVERS ARE ENJOINED TO INVOKE MERCY FOR AND TO SEND SALUTATIONS UPON THE HOLY PROPHET plus ate ai gle
JUST AS ALLAH AND HIS ANGELS DO
Urging the believers (Mu'minin) to invoke special mercies on the Holy Prophet pt.) ate a! Jo, Allah begins by saying that He and His angels convey their mercies upon him. It is incumbent on all Muslims to pray for Allah's mercies to be showered on the Holy Prophet piv) ate 41 te because we cannot repay the favours he has done for us. The reason for expressing the command in this manner is that the believers (Mu'minin) should take pride in doing something that Allah and His angels also do.
The word `yusalluna' (translated above as "shower their special mercies") is used with the following three meanings, depending on whom it refers to: (1) Mercy, (2) prayer (du'a), and (3) Praise. This is similar to love, which varies, depending on the person being referred to. The love a father has for his son will be different from the love which that son has for the father. Similarly, the love a son has for his mother differs from the love he has for his wife.
In the same way, the purport of the word "yusallana" varies according to the person it is used for. When referring to Allah, it means that Allah showers his special mercies on a person. When used for the angels, it means that they make prayer (du'a) for Allah's forgiveness on behalf of someone. When used for the believers (Mu'minin), it means that they pray for Allah's mercy to be showered on someone. It also means that they praise someone.
The honour that Allah has bestowed on the Holy Prophet -L-y «te 5) Jo in this world is that Allah has elevated his status so that people take his name favourably, and his religion will perpetuate until the Day of Judgment (Qiyamah). The honour that Allah will accord him in the Hereafter is that Allah will allow
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him to make the greatest intercession when he will attain the position of the
"Magam Mahmud", and his virtue will shine above all others.
The word `Salam' (translated above as "salutations") in this context means that that the believers (Mu'minin) pray for the Holy Prophet +5 «le ai te to be safeguarded from all adversities, difficulties and defects. This is the meaning of the greeting of Salam that Muslims use. Some Ulema (Scholars) say that since `Salam' is one of Allah's names, the greeting would mean that Allah must protect
the person at all times.
Because of the command in this verse, Ulema (Scholars) say that it is
compulsory that every Muslim recites Durtid [invoke mercy and salutations upon the Holy Prophet 1-5 «te i) 12] at least once in his lifetime. Imam Tahawi ale 1 4, says that Durud (benediction) should be recited every time the Holy Prophet's pL.» «Je 1 J name is mentioned in a gathering. However, the ruling in this regard is that the listeners and the speaker recite Durud (Benediction) at least once during the gathering. Of course, it is best that it be recited every time.
The term "Salah upon the Holy Prophet py «le ) 1" means that a person praises the Holy Prophet -L) a ai 2 with love and devotion.
THE VIRTUES OF DURUD (BENEDICTION)
Muslim (v. 1 p. 166) reports from Sayyidina Abu Hurayra «+ 4 2, that the Holy Prophet pl) a) Le said, "Allah will send ten mercies on the person who sends one to me {ie. recites Durtd (benediction) once}." Nasa'i adds that the
person's stages in the Hereafter will be raised ten times, ten rewards will be added to his records of deeds, and ten sins will be erased from his record of sins.
Sayyidina Abdullah bin Mas'iid «« 31 .s*, reports from the Holy Prophet _.ples «de 1 that the person who recites the most Durad (benediction) will be closest to him on the Doomsday (Day of Qiyamah).
Sayyidina Abdullah bin Mas'td «+ 4 .2, also narrates that the Holy Prophet ply «le at to said, "A group of angels travel throughout the earth to convey the greetings of my Ummah to me."
The Holy Prophet --) « 4 46 also said, "Do not make your homes graveyards (by not performing Salah) and do not make my grave an Eid (by celebrating there). Send Durtid (benediction) to me because your Durid (benediction) is conveyed to me irrespective of where you are." Since no acts of worship take place in the graveyard, the homes should not be left without worship. Therefore, people should perform their Nafl (optional prays) and sunnah Salah at home. Making the Holy Prophet's i) «te 4) 46 grave an Eid means that people should not visit his grave adorned in their finery. They should visit it with utmost respect and reverence. The presence of the Holy Prophet .L-) te a Je should be highly esteemed and none must even consider laughing and joking at his graveside.
Sayyidina Abdullah bin Umar «+ «i _,», reports that when a person recites
Durud (benediction) on the Holy Prophet Ws ae a) 26 once, Allah, and His angels invoke seventy mercies upon him. ["Mishkat" p. 87]
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Mulla Ali Qari «Jc 3| a=, writes that the above narration applies to reciting Durtid (benediction) on Fridays because the rewards of deeds tend to be
multiplied during auspicious times.
The Holy Prophet Ly ale a! le said, "Friday is the best of days. It was on this day that Sayyidina Adam p%-!\ «Je was created, and passed away. The trumpet (to signal the advent of Doomsday (Qiyamah) will be blown on this day, causing all of creation to collapse. Since Friday is the best day, sent Durtd (benediction) to me in abundance on this day because your Durid (benediction) is presented to me." [Abu Dawid v. 1 p. 150]
The Holy Prophet pt. ate a! de mentioned, "The angels invoke mercy for the person who recites Durtid (benediction) for me. So a person has the choice to either recite Durtd (benediction) on my behalf in abundance or to recite it less frequently." [Ibn Majah]
Sayyidina Abdullah bin Mas'id «+ 4) 2, says, "I was performing Salah when the Holy Prophet pl) sl ai J arrived with Sayyidina Abu Bakr «+ aii 2, and Sayyidina Umar «s a! ..2,. As I completed my Salah in the sitting posture, I praised Allah and recited Durtd (benediction). I then started making du'a. Noticing this, the Holy Prophet , a ! t+ told me, `Ask, for you shall receive whatever you ask of Allah." [Tirmidhi]
Sayyidina Fudala bin Ubaid «+ \ >, narrates that the Holy Prophet « a! 6
rs was in the Masjid when a person entered the Masjid and began performing Salah. After his Salah, he began to make prayer (du'a) saying, "O Allah! Forgive
me and have mercy on me." Hearing this, the Holy Prophet -) oe ai 1. said, "O
person performing Salah! You were hasty. Remember, the next time you perform Salah and then sit down to make du'a, begin with praising Allah as He deserves to_be praised, recite Duriid (benediction), and then ask what you have to ask."
Sayyidina Fudala bin Ubaid « 4) 2, narrates further that another person then performed Salah and, after the Salah, praised Allah and recited Durtid (benediction) before beginning his prayer (du'a). The Holy Prophet ply ae a) to addressed him saying, "O person performing Salah! Make prayer (du'a), for your du'a will be accepted." [Tirmidhi]
This hadith teaches us how to make du'a. A person should commence by praising Allah and then reciting Durtd (benediction). Recitation of Durtd (benediction) has a great effect in securing the acceptance of prayer's (du'a's). In fact, Sayyidina Umar «+ 4) 2, used to say that a person's prayer (du'a) is suspended between the heavens and the earth if he does not recite Durad (benediction). ["Mishkat" p. 87}
Saints have mentioned that, while a person may not be rewarded for other acts of Dhikr, Durad (benediction) is always rewarded. A person should therefore recite Durtd (benediction) at the beginning and at the end of his prayer (dud). Allah, in his magnanimity, will not only accept the two ends of the prayer (du'a) but also the content in between. [Hisnul Hasin]
The Holy Prophet -L-, «te 41 1+ said, "Whenever people participate in a gathering that is devoid of Allah's remembrance of Allah (Dhikr) and Durad
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(benediction), the gathering will be a source of harm for them. Allah may punish
them or forgive them if He wills." [Tirmidhi]
Listeners and speakers at any gathering should recite Durud (benediction) whenever the Holy Prophet's -+) se si te name is mentioned. While the minimum requirement is that it be recited only once throughout the course of the gathering, it is best to recite it every time the Holy Prophet's pi, a) Je name is mentioned because warnings have been sounded against not reciting Durud
(benediction).
Sayyidina Ali as 4) 2) reports that the Holy Prophet pL.) te ai 1» said, "A true miser is the one who does not recite Durud (benediction) when my name, is mentioned." [Tirmidhi]
Sayyidina Abu Dharr «» 4 ..2, reports that he was once with the Holy Prophet pL «le <i! Je, when the latter asked, "Should I not inform you about the worst miser?" When the Sahabah (Companions) »«« 4 ..2, asked to be informed, The Holy Prophet pi-y «le ) le said, "The one who does not recite Durud
(benediction) when my name is taken is the worst miser." ["Targhib wat Tarhib']
Sayyidina Ka'b bin Ujrah «« ai 2, reports that the Holy Prophet pL) t+ a Le once instructed the Sahabah (Companions) + «\ ..2, to draw close to the pulpit.
When they did so, the Holy Prophet -L-) «+ 4) 6 began to ascend the pulpit. As
he took the first step, he said, "Amin!" When he mounted the second step, he
again said. "Amin!" and then repeated "Amin!" upon taking the third step.
When he descended from the pulpit, the Sahabah (Companions) pes 4 2, said, "We have seen you mount the pulpit in a manner that we have never noticed before." the Holy Prophet 1) a «i + explained the reason saying, "When I climbed the first step, Jibr'il p> ale said, `May that person be destroyed who finds the month of Ramadhan and does not secure forgiveness for himself.' Thereupon I said `Amin!' As I mounted the second step, he said, `May that person be destroyed who does not recite Durtd (benediction) when your name is taken before him.' I said Amin! to this as well. When I climbed the third step he said. `May that person be destroyed, who finds one or both of his parents in old age and still does not secure his admission into Heaven.' Thereupon I also said,
"Amin!"
SOME PERTINENT RULINGS
Durtd (benediction) must be recited every time the Holy Prophet's - a! + pi, name is said or heard.It is also compulsory to write the Durtid (benediction) whenever writing his name. The person should at least say or write the words, "ley ale ail do" Or "pMudiy dplali ale." The practice of some people to simply write the abbreviated form (like S.A.W.) is incorrect. The full phrase must be written.
Sayyidina Abu Talha «+ 4 2, reports that the Holy Prophet -) «le <1 ie was once extremely happy. He said, "Jibr'il -/) «4 came to me with a message from Allah saying, `O Muhammad! Does it not please you to know that when a member of your Ummah recites Durtd (benediction) for you, I shall grant him ten mercies? And I will sent ten salutations (Salam) on the one who sends salutations to you?" [Nasa'i]
Surah Al-Ahzab 33: 56 a
268
Anwar-ul-Bayan (vy.7
rE
ri
RULING: The Salah upon the Holy Prophet ~~; + il be (ie. invoking Allah's mercy for him) should be recited along with the salutations (Salam), Certain Ulema (Scholars) have mentioned that it is undesirable (Makruh Tanzihi) for a person to recite only one of the above.
Various methods of reciting Durtd (benediction) have been reported in the Ahadith. It will be best to use these words, although it is permissible to use other words.
Sayyidina Ka'b bin Ujrah «+ a _*, reports that the Sahabah (Companions)
ws &) 2, once asked the Holy Prophet ~~; ue 4 4+ how they should recite Durtid (benediction) for him and his family because this has been ordained by Allah at the end of Salah. The Holy Prophet --; wis a 1 then taught them the following words:
{TRANSLATION: "O Allah! Send Your special mercies on
Muhammad pu4); Jeand the family of Muhammad 4;a a! Jo, just as You have sent Your special mercies on Sayyidina Ibrahim pu) ae and the family of Sayyidina Ibrahim Sas. Verily You are Worthy of all praise, the Most Honoured. O Allah! Send Your blessings on
Muhammad ,l.) « ai i2and the family of Muhammad playie oi te, just as You have sent Your blessings on Sayyidina Ibrahim pu) ale and the family of Sayyidina Ibrahim pW! a. Verily You are Worthy of all praise, The Most Honoured."
This Durud (benediction) is referred to as the Durud -- e - Ibrahim. Sayyidina Abu Humaid Sa'idi «© 5! 2, narrates that the Sahabah (Companions) pes a\ 2, once asked the Holy Prophet W-) ai te as to how were they to recite the Durud (benediction). The Holy Prophet -L; ae a1 i+ replied with the following words:
(TRANSLATION: "O Allah! Send Your special mercies on Muhammad ,ta; 4) J+, his wives and his progeny, just as You have sent Your special mercies to the family of Sayyidina Ibrahim «& Pi And bless Muhammad ,.; aeaido, his wives and his progeny, just as You have blessed the family of Sayyidina Ibrahim pW! aL. Verily You are Worthy of all praise. The Most Honoured.")
[Bukhart]
Sayyidina Abu Hurayra «+ 4) ..2, reports that the Holy Prophet ply «le i be said, "Whoever wishes fill his scale of rewards for reciting Durtd (benediction) for
me and my family, then he should recite:
(TRANSLATION: `O Allah! Send Your special mercies on
Muhammad ,.; & a Js, the unlettered The Holy Prophet, on his
wives, the mothers of the believers (Mu'minin), on his progeny and on the members of his household; just as You have showered Your special mercies on the family of Sayyidina Ibrahim -UWi ae. Verily You are Worthy of all praise, The Most Honoured."') [Abu Dawid p. 141]
Sayyidina Ruwayfi «= 4) 2, reports from the Holy Prophet -L-; te i Le that
his intercession is binding for the person who, after reciting Durud (benediction),
surah Al-Ahzab_ 33: 56
269
Anwar-ul-Bayan (v. 7)
C e -y -" " "____°-- °°°°&»_--_--_--_------S----------------------SS
makes the following supplication:
{TRANSLATION: "O Allah! Take [The Holy Prophet w 4 .o
3] to the exalted position close to You on the Day of Judgment
(Qiyamah)."} ["Mishkat" p. 87]
NOTE: To facilitate abundant recitation of Durtid (benediction), certain saints have formulated the following Durtd (benediction).
THE REASONS FOR RECITING DURUD (BENEDICTION)
Sayyidina Hakimul Ummah Muhammad Ashraf Ali Thanwi «lc a i, has written the following reasons for Durtid (benediction) in his book, "Nashrut Tib":
A. Not only did the Holy Prophet Wy 4 4: le convey Allah' s message to the Ummah but he also formulated plans for their reformation and went to great pains to pray for them. In addition to this, he was deeply affected by any difficulty that they experienced. He was therefore their benefactor, as well as a means of channelling Allah's mercy to them.
Logic demands that a person expresses gratitude for the favour of another. Since the Ummah are unable to repay the Holy Prophet 5 we 4! + for the
benevolence he showed to them, the Shari'ah has ordained that they recite Durid (benediction) on his behalf.
B. The Holy Prophet +) «ls si 6 is Allah's beloved. Since a request in favour of a beloved will attract the love of the lover, people will become beloved in the sight of Allah by invoking Allah's mercy upon the Holy Prophet «le ai ic r+, when they recite Durtd (benediction). Although Allah will shower his mercy and blessings on the Holy Prophet --, ase 41 je, who does not require our prayer's (du'a's), it is we who will benefit by attaining proximity to Allah.
C. By reciting Durud (benediction), the servitude of the Holy Prophet 41 ply ale to Allah is displayed because it proves that even the Holy Prophet «+ 4! 1. ry requires Allah' s mercy and blessings. This dispels the false notion of many people who, seeing the Holy Prophet's plus «+ 4 4 miracles, think that he has control over the affairs of the universe and believe that he has the authority to alter the laws of the Shari'ah.
D. The Holy Prophet pL} te a 1», like his Ummah, was a human being. He
also had to eat, drink and fulfil other necessities of life. In fact, the Ummah may
excel the Holy Prophet i) te si te in certain aspects, such as wealth. It is therefore possible that some people, viewing such factors, may consider the Holy Prophet ,l- «1 sii 1+ to be inferior to them and may not want to follow him.
This is one of the reasons why the Shari'ah has ordained the recitation of Durtid (benediction). In this way, people will not allow their wealth to fool them into thinking that the Holy Prophet p+) «+ 41 Js is inferior to them. Since the Durud (benediction) expresses that the Holy Prophet -t-) o& 4) le enjoys the special mercies and blessings of Allah, people are taught that their wealth is totally insignificant when compared to Allah's special mercy and blessings.
By adding titles like `Sayyidina' (`our leader') before the Holy Prophet's ..ry ale a) name and speaking about his efforts for the religion, people will regard
Surah Al-Ahzab 33: 57-58
Anwar-ul-Bayan (v. 7
him to be their benefactor and will never consider themselves superior to him,
E. Becoming overawed by their belief in oneness of Allah (Tauhid), some people disregard the importance and virtue of links to Allah, such as the Prophets pus! eels. Although bypassing these links to Allah does not necessarily affect one's belief (Iman), Allah has made them a pathway to His pleasure. They have to be highly regarded and reverence for them cannot be regarded as distracting from Allah. In fact, showing reverence to them perfects one's relationship with Allah.
Revering the messenger of a king expresses a person's reverence for the king himself. Someone entertaining a king's messenger will be foolish to think that he is neglecting to show respect for the king. In fact, the more he reveres the messenger, the more his reverence for the king will become manifest. The
Shari'ah has commanded the Ummah to "Convey mercies and salutations" upon
the Holy Prophet 1+; «te ai t+ so that it may be a means of gaining proximity to Allah. Showing regard for any medium to reach one's goal cannot be regarded as opposition to the goal.
It is for these reasons that Allah declares "O you who believe! Convey mercies and salutations upon him." In this manner people are guaranteed Allah's pleasure.
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(57) Verily those who hurt Allah and His messenger, Allah curses them in this world and in the Hereafter, and has prepared a humiliating punishment for them. (58) Those who harm the believing men and women for no sin on their part will bear the burden of slander and a manifest sin.
THE EVIL FATE TO BE SUFFERED BY THOSE WHO HARM AND
SLANDER THE BELIEVERS (MU'MININ)
Allah says, "Verily those who hurt Allah and His messenger, Allah curses them in this a and in the Hereafter, and has prepared a humiliating punishmenftor them." Allah's curse denotes punishment and being cast away from Allah's mercy. The worst curse will be because of disbelief. None can hope to hurt Allah, but harming any of Allah's creation will be interpreted as harming Allah because Allah dislikes such a deed.
Sayyidina Abu Hurayra «+ 4\ 2, reports that the Holy Prophet +) a+ il ge said, "Allah says, `Man hurts me and swears time, whereas I am time (the Creator of time). Everything is in My control, and I alternate the night and the day." [Bukhari]
Sayyidina Abu Musa Ash'ari «s oi 2, reports from the Holy Prophet 4 4 ~-, « that none is as tolerant as Allah because He even protects and sustains people who ascribe partners to Him.
Surah Al-Ahzab 33: 59-62
Anwar-ul-Bayan (v. 7
flesh of their dead brothers (i.e. they were backbiters) and who defamed them." ["Mishkut" p. 429]
The Qur'an and Ahadith have expressed great repulsion for backbiting, slandering, carrying tales and harbouring ill feelings towards others. Muslims should restrain their tongues at all times and make an effort to defend the honour of others who may be defamed.
Sayyidina Mu'adh bin Anas «+ 4 2, reports from the Holy Prophet ot ai ic ~+, that Allah will appoint an angel to save that person from the Fire of Hell, who defends the honour of a Muslim when he is being defamed by a hypocrite. He also added that on the bridge across Hell, Allah will halt the person who defamed a Muslim until he emerges from his defamation (i.e. until he is forgiven by the person whom he defamed). ["Mishkat" p. 424]
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(59) O The Holy Prophet @lwy ale ai Le! Tell your wives, your daughters and the women of the believers that they should draw down their "jalabib" over themselves. This is best for their recognition so that they are not harmed. Allah is Oft Forgiving, Most Merciful. (60) If the hypocrites, those with a disease in their hearts and those who spread rumours in Madinah do not desist, We will definitely grant you authority over them, after which they will hardly be able to live with you in Madinah. (61) They are accursed. Wherever they go, they will be seized and massacred. (62) This was the practice of Allah with those who passed before. You will never find any change in Allah`s practice.
THE COMMAND FOR ALL BELIEVING WOMEN TO OBSERVE THE LAWS OF HIJAB (VEIL
Commentators write that the women of Madinah used to go to the lowlying areas of their date plantations to relieve themselves at night. Some hypocrites and others used to stand beside the road and interfere with the women as they passed. Although they interfered only with slave women, they sometimes mistook other women as slaves.
It was also a practice of the Jews and other enemies of Islam that when the Muslim army was out, they used to alarm the Muslims in Madinah by shouting
surah Al-Ahzab_ 33: 59-62
273
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Anwar-ul-Bayan vv.7 )
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that an enemy is approaching, or that the Muslim army has been defeated.
Instructing the Muslim women to conceal themselves, Allah says, "O the
Holy Prophet 5 «te a) do! Tell your wives, your daughters and the women of the
believers that they should draw down their `jalabib' over themselves." The "jalabib" are large shawls that cover a woman from head to toe. The verse instructs women to drape the shawls over their heads as well, thereby covering the entire body.
In this way, free women could be recognised from slave women because
slave women were not required to cover themselves so thoroughly because of their menial tasks. In this way, free women would not run the risk of being
harassed by the uncouth ruffians. It is with reference to this that Allah says, "This
is best for their recognition so that they are not harmed. Allah is Oft Forgiving, Most Merciful.
Sayyidina Abdullah bin Abbas «+ 1 2, explains the verse to mean that women should cover themselves in such a manner that their entire body is covered, with only a small opening for one eye to enable the woman to see. He
says that free women can be differentiated from slave women in this way so that
no one interferes with them. Although it is not permissible to interfere with slave women either, when free women don proper Hijab (veil), ruffians will not be able to make the excuse that they could not differentiate between the two. ["Ruhul Ma'ani" v. 22 p. 89}
The verse command the Holy Prophet pt a1 .L- to instruct his "daughters"
as well. The usage of a plural in this verse makes it clear that the Holy Prophet pery ade sil gle had several daughters, not only one [Sayyidah Fatima \ 4) ..»,] as the Rawafidh claim.
The verse also makes it clear that the command for Hijab (veil) applies to all believers (Mu'minin) women and not only to the Holy Prophet's py oe a! Le
wives and daughters (as some claim).
Referring to the practice of the Jews and the hypocrites to alarm the
Muslims, Allah says, "If the hypocrites, those with a disease in their hearts (i.e. the
weak Muslims) and those who spread rumours in Madinah do not desist, We will definitely grant you [O the Holy Prophet -L-, & 41 J] authority over them, after which they will hardly be able to live with you in Madinah." This verse warns these people that if they do not mend their ways, Allah will command the Holy Prophet +; «le «1 6 to treat them as enemies and perhaps wage Jihad against them. They will then be unable to live peacefully in Madinah.
Describing them further Allah says, "They are accursed. Wherever they go (after being expelled from Madinah), they will be seized and massacred. This was the practice of Allah with those who passed before. You will never find any change in Allah `s practice." Allah also ensured that the rebellious people of the previous nations were
expelled from their homes because of their mischief.
`The author of "Ruhul Ma'ani" writes that the hypocrites slackened in their mischief after the revelation of this verse, whereby they were saved from being banished and killed. Other commentators state that the specific hypocrites teferred to in the verse did not desist as they were told and were banished from the Masjid. The Holy Prophet pi; « 41 (Je also instructed that their funeral
Surah Al-Ahzab 33: 63-68
274
Anwar-ul-Bayan (v. 7
prayer (Janazah) should not be performed. In this manner they were humiliated,
From the Jewish tribes, the Banu Quraizah were banished from Madinah, while the men of the Banu Nadhir were all put to the sword and their families taken as prisoners. The Jews played a major part in spreading the false rumours to scare the Muslims.
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(63) People ask you about Judgment day (Qiyamah). Say, "The knowledge about it is only with Allah. You will be surprised to know that perhaps Judgment day (Qiyamah) is close." (64) Verily Allah has cursed the disbelievers and prepared the Blaze for them. (65) They will abide there forever and will not find any protecting friend, nor any helper. (66) The day when their faces will be overturned in the Fire as they say, "O! If only we had obeyed Allah and obeyed the messenger!" (67) They will say, "O our Lord! We followed our leaders and our elders, but they misled us from the path." (68) "O our Lord.' Give them double punishment and curse them ever so greatly."
ALLAH HAS CURSED THE DISBELIEVERS, THEY WILL CURSE THEIR LEADERS ON THE DAY OF JUDGMENT (QIYAMAH) AND REQUEST ALLAH TO INFLICT DOUBLE THE PUNISHMENT ON THEM
In an effort to refute the advent of Judgment day (Qiyamah), the disbelievers used to ask the Holy Prophet --, ae a be to tell them exactly when Judgment day (Qiyamah) will take place. Allah replies to their question by saying, "The knowledge about it is only with Allah." Knowledge of the exact date of Judgment day (Qiyamah) is not known by any angel or Prophet. Only Allah has knowledge of this. It will occur when He decrees and the fact that it has not yet occurred does not mean that it will not take place.
"You will be surprised to know that perhaps Judgment day (Qiyamah) is close." Since the time of Judgment day (Qiyamah) is unknown, people should prepare themselves for it because it can occur at any moment. They should not waste their time asking about it.
"Verily Allah has cursed the disbelievers and prepared the Blaze for them." Evenif the disbelievers seem to be enjoying a good life, they are constantly under Allah's curse, which cannot be regarded as a worthwhile life. Thereafter, seit will have to suffer the eternal punishment of the Hereafter. Allah says, "They will
Surah Al-Ahzaib 33: 69-71
275
Anwar-ul Bayan v. 2
abide there forever and will not find any protecting friend, nor any helper. The day when their faces will be overturned in the Fire as they say, "O! Ifonly we had obeyed Allah and obeyed the messenger!" Lamenting over their pitiable plight, they will also say, "O our Lord! We followed our leaders and our elders, but they misled us from the path."
Wherever Islam spreads, the leaders and chieftains also present the greatest obstacles. They refuse to accept the message and will not allow others to accept either. All relations will be severed on the Judgment day (Qiyamah) and no person will be able to assist another in any way. Every person will then curse the next, Allah continues to say that the people will plead to Allah saying, "O our Lord! Give them (our leaders and elders) double punishment and curse them greatly."
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(69) O you who believe! Do not be like those who hurt Musa, after which Allah absolved him of what they said. He was extremely honourable in Allah's sight. O you who believe! Fear Allah and speak the truth. (71) Allah will correct your deeds for you and forgive your sins. Whoever obeys Allah has greatly succeeded.
THE MUSLIMS ARE COMMANDED NOT TO BE LIKE THOSE WHO HURT SAYYIDINA MUSA tui ae
Bukhari reports from Sayyidina Abu Hurayra «s 4! 2, the following hadith of the Holy Prophet pty ale a! 6: The Holy Prophet .- oe a te said that Sayyidina Musa i ale was a bashful person and ensured that none saw even the skin of his body. According to another narration, the Bani Isra`il publicly bathed naked and looked at each other's bodies. Out of his modesty, Sayyidina Masa >! ae always bathed in seclusion. Some people, intending to hurt him, spread the rumour that Sayyidina Musa -Wi «le bathed alone because he suffered from white liver or some skin disease. Some even said that his testicles were swollen.
To absolve him of the accusation, Allah made it transpire that the rock upon which Sayyidina Musa po! «le placed his clothes, moved away with his garments. Sayyidina Musa I) «Je chased after it with his staff in his hand shouting, "O rock! Bring back my clothes! Bring back my clothes!" A group of people from the Bani Isra'il happened to see him chasing the rock and they managed to get a good look at his body. They then realised that the rumours were false and that Allah had created Sayyidina Musa WW) Je in a most perfect manner.
Sayyidina Misa px! ale caught up with the rock and hit it with his staff. Sayyidina Abu Hurayra «+ al 32, Says, "By Allah! When he struck the rock, three, four, five, six or seven marks were left on it."
Surah Al-Ahzab 33: 69-71
276
oe
Anwéar-ul-Bayan (v. 7
Referring to this incident, Allah says, "O you who believe! Do not be like those who hurt Musa, after which Allah absolved him of what they said. He was extremely
honourable in Allah `s sight." But what was the hurt caused to the Holy Prophet 1. ploy aie ai Which necessitated this verse?
Sayyidina Abdullah bin Mas'tid «+ 5) 2, reports that the Holy Prophet iy ale a distributed the booty after the battle of Hunain and happened to give certain people more than others. Someone then mentioned, "This distribution is
without of justice," or "Allah's pleasure is not intended in this distribution,"
When Sayyidina Abdullah bin Mas'td «+ «| .2, reported these words to the Holy Prophet ,-) le a! be, he replied, "If Allah and His messenger are not just, then who is? May Allah have mercy on Misa pW! ate. He was given even more hardship, but exercised patience." [Bukhari v. 1 p. 446 and 483]
The fact of the above matter is that the wealth distributed by the Holy Prophet --) + 4) 6 on that occasion was not part of the booty itself, but the wealth of "fay" which the Holy Prophet 5 + 1 46 could give to whoever he pleased.
Allah had granted the Holy Prophet 3 «le 4! J. the authority to distribute this wealth at his discretion. He did not give any person what was because of another.
Commentators have written that it is an act of disbelief to object to any action of the Holy Prophet ,-) 4! +. This crime is punishable by death. The Holy Prophet pL) «le a! 6 did not execute the person who raised the objection because it was necessary at that particular time to foster cordial relations. Since people would say that the Holy Prophet LL, «& si J. kills his own people, the person's life was spared for the sake of propagating Islam.
Any person intending to propagate the truth will encounter such abuse, but will have to endure it patiently, just as the Holy Prophet .W-, ae 4) 6 and Sayyidina Musa pi ale did.
Allah says further, "O you who believe! Fear Allah and speak the truth." This verse urges speaking the truth as well as speaking with justice, speaking of matter related to Religion, and all good speech. According to Sayyidina Ikrma ae Ol 25, speaking "the truth" refers to reciting the Kalimah, "La ilaha IIIAllah".
Allah first mentions fearing Him because all good deeds become easy for the person who fears Allah. Armed with the fear of Allah, a person will endeavour to perform good deeds and abstain from evil deeds.
By adopting taqwa (fear of Allah) and speaking well, "Allah will correct (accept) your deeds for you and forgive your sins."
SUCCESS WILL BE GAINED BY OBEYING ALLAH AND THE HOLY PROPHET plwy acl dil che
"Whoever obeys Allah has greatly succeeded." While some people regard wealth as a token of success and others regard position and a profitable occupation as a measure of success, it must be borne in mind that the true measure of success is that which is stipulated by Allah i.e. obedience to Allah and His Holy Prophet
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surah Al-Ahzab_ 33: 72-73
Anwar-ul-Bayan (v. 7
In the marriage sermon, The Holy Prophet -; <<! 1+ used to recite the following three verses:
(2 "O Mankind, fear your Lord who created you from a single soul, created its spouse from it, and spread multitudes of men and women from the two. Fear that Allah by Whom you ask of each other and (be wary of) family ties. Verily Allah is Vigilant over you." [Surah Nisa (4), verse 1]
GX "O you who believe, fear Allah as He should be feared and do not die except as Muslims..." [Surah Al Imran (3), verse 102]
(1 "O you who believe! Fear Allah and speak the truth. Allah will correct your deeds for you and forgive your sins. Whoever obeys Allah has greatly succeeded." [Surah Ahzab (33), verses 70,7 1)
The command to adopt taqwa (piety) is repeated four times in these three verses, which emphasises its importance.
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(72) Verily We have presented the trust to the heavens, the earth and the mountains, but they refused to bear it and cringed at the thought. So man bore it, for indeed, he is extremely unjust and ignorant. (73) So that Allah may punish the hypocritical men, hypocritical women, polytheistic men and polytheistic women and forgive the believing men and believing women. Allah is Oft Forgiving, Most Merciful.
MAN BEARS THE `TRUST' AFTER THE HEAVENS, THE EARTH AND THE MOUNTAINS SHRINK FROM THE TASK
Allah says, "Verily We have presented the trust to the heavens, the earth and the
mountains, but they refused to bear it and cringed at the thought." The commentators have tendered several interpretations of the "trust". Sayyidina Abdullah bin Abbas «+ 3! .», is of the opinion that it refers to fulfilling Allah's commands, i.e. the Faraidh (obligations).
When Allah presented this responsibility to the heavens, the earth and the mountains, they asked, "What will be the outcome if we choose to accept the responsibility of fulfilling these obligation?" Allah told them that they will be handsomely rewarded if they fulfil the task, but will be punished for disobedience. Hearing this, these mighty creations shrank away from the task saying, "We cannot cope with this. We rather not have any reward and no
Surah Al-Ahzab 33: 72-73
278
Anwar- ul-Bayain (v.7
punishment either."
Allah has the power to grant speech and understanding to whichever creation He wills. Allah says in Surah Hajj, "Do you not see that all within the
heavens and the earth prostrate to Allah, as well as the sun, the moon, the stars, the -
mountains, the trees, the beasts and many people. And there are many who justly deserve
punishment. There is none to honour the person whom Allah humiliates. Indeed, Allah does as He pleases." [Surah 22, verse 18]
Allah says in Surah HaMim Sajdah, "Thereafter, Allah turned to the sky, which
was smoke, and said to it, as well as to the earth, `Come to Us willingly or unwillingly'
Both replied, `We shall come willingly."" [Surah 41, verse 11]
Referring to the rocks, Allah says in Surah Bagarah, "There are even those that
fall out of fear for Allah." The reality of the matter is that Allah has granted perception and understanding to many of His creation, but we are unaware of this because of our inability to understand and communicate with them.
Bukhari (v. 2 p. 585) reports that the Holy Prophet ps «le ati Le said, "Uhud is a mountain that loves us and we love it."
Sayyidina Jabir bin Samura «+ «ii ..2 , narrates that the Holy Prophet «& 41 2. ws said, "I recognise a rockinMakkah that used to greet me when I was made a
Holy Prophet." [Muslim v. 2 p. 245]
AN EXPLANATION OF "TRUST"
"So man bore it. Indeed, he is extremely unjust and ignorant." Unlike the other creation, man accepted the responsibility of fulfilling Allah's commands. Commentators mention that Sayyidina Adam >.) «le was given the choice, which he accepted in anticipation of the rewards. He did not pay much attention to the consequences if not bearing the responsibility. He was bound to accept the duty because he was created for vicegerency on earth.
While certain commentators say that this incident took place on the day of the "Mist" pledge, others say that it occurred before this. Sayyidina Abdullah bin Amr bin As «« a! ..2) says that Allah first created man's sexual organ, telling him that it is a trust, which he should not misappropriate by utilising it in Haram (prohibited / unlawful) avenues. Allah told him that Allah will protect him if he
protects this organ. In a similar manner, the eyes, ears, hands, tongue and the
other organs and limbs of the body are all trusts and should be used only as Allah commands. ["Ruhul Ma'ani" v. 22 p. 96-981
Explaining the verse, "O you who believe, do not betray Allah and the messenger and do not knowingly betray your mutual trusts", Sayyidina Abdullah bin Abbas +) as il says that Allah should not be betrayed by neglecting the Faraidh (obligation commands) and the Holy Prophet -) «& +) 6 should not be betrayed by neglecting the Sunnah. [Durrul Manthir v. 3 p. 178]
This verse also commands people not to betray their trusts. The implication of this word is extremely broad, covering a vast spectrum of things. The most common form of trusts is that which is placed in someone's care to look after for a while. The person in whose trust the article is left should ensure that he
surah Al-Ahzab_33 :_72-73
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safeguards it and returns it-wher the owner demands. Partners must also treat
the property of their partners as trusts and debtors should duly pay their debts,
which are a form of trust. Like these, there are numerous other examples of
trusts.
_ Fear for Allah and concern for the Hereafter will induce people to fulfil their trusts because they will not be interested only in the material gains of this world. Leaders and statesmen should take heed that their positions and offices are also trusts, which they must dutifully attend to with the utmost diligence. One who misappropriates a trust will suffer grievous consequences in the Hereafter.
Allah says in Surah Nisa, "Verily Allah instructs you to restore trusts to their rightful owners." [Surah 4, verse 58]
Allah says towards the end of Surah Bagara, "If any of you entrust another, then let him who is trusted deliver what is entrusted to him and let him fear Allah." [Surah 2, verse 283]
Describing the attributes of the pious believers (Mu'minin), Allah says in Surah Mu'minan and Surah Ma'arij, "And those who give due regard to trusts and their pledges..."
Sayyidina Anas bin Malik « 4) 2, reports that there were very few occasions when the Holy Prophet Ls «+ 4) .L did not say in his sermons, "There is no belief (Iman) in the person who is not trustworthy and no religion in the one who does not keep promises." More details on fulfilling trusts have been
mentioned in the commentary of the verse of Surah Nisa, where Allah says,
"Verily Allah instructs you to restore trusts to their rightful owners." [Surah 4, verse 58]
"So man bore it, for indeed, he is extremely unjust and ignorant." Sayyidina Abdullah bin Abbas «+ 4) .,2, says that man is unjust to himself and ignorant because he did not consider the consequences of the responsibility. The verse is a generalisation because there are many men who do not fall into this category, like the Prophets (> »4¢, the pious saints and religious scholars.
Elucidating the plight of people, Allah then says, "So that Allah may punish the hypocritical men, hypocritical women, polytheistic men and polytheistic women and forgive the believing men and believing women. Allah is Oft Forgiving, Most Merciful."
`Allah does not make mention of the disbelievers because, since the hypocrites
will be punished despite their claim to Islam, it follows that the disbelievers will also be punished because they openly deny Islam.
Allah says that He will forgive the believers (Mu'minin) instead of saying that He will have mercy on them. This has been mentioned to tell man that there is still hope for the sinners as well. S/he can still benefit from Allah's mercy after repenting because "Allah is Oft Forgiving, Most Merciful." Of course, the disbeliever will not be forgiven if he dies as a disbeliever.
POSS EIT STO OS IS
Surah Saba 34: 1-6
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In the name of Allah, the Beneficent, the Most Merciful.
(1) All praise belongs to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. All praise belongs to Him in the Hereafter as well. He is The Wise, the Informed. (2) He knows what enters the earth, what emerges from it, what descends from the sky and what ascends into it. He is the Most Merciful, the Most Forgiving. (3) The disbelievers say, "Judgment day (Qiyamah) will never dawn upon us. « Say, "Why not? By my Lord! It will definitely dawn upon you. My Lord possesses the knowledge of the unseen. Not even the weight of an atom in the heavens and the earth can hide from Him. Even everything smaller and larger is in the Clear Book." (4) Judgment day (Qiyamah) shall come) so that Allah may reward those who believe and work righteous deeds. Theirs shall be forgiveness and a bountiful sustenance. (5)
Those who exert themselves to defeat Our verses, theirs shall be a punishment
Surah Saba 34: 7-9
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Anwar-ul-Baydn (v. 7
of painful proportions. (6) Those granted knowledge will realise that what has been revealed to you from your Lord is the truth and guides to the path of the Mighty, Most Praiseworthy.
ALLAH IS WORTHY OF ALL PRAISE AND HAS KNOWLEDGE OF EVERYTHING
Saba was the name of a nation that occupied Yemen. Verses 15 to 21 of this Surah discusses the good fortune they enjoyed, which was reversed when they disobeyed Allah.
Allah begins the Surah by saying, "All praise belongs to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. All praise belongs to Him in the Hereafter as well." Some of the attributes that make Him Worthy of all praise are "He is The Wise, the Informed." Every decision and law of His is replete with wisdom, and nothing can be hidden from Him.
Thereafter, details of His all-encompassing knowledge are mentioned. Allah says, "He knows what enters the earth, what emerges from it, what descends from the sky and what ascends into it. He is the Most Merciful, the Most Forgiving."
Allah then rebuts the notion of the disbelievers. Allah says, "The disbelievers
say, `Judgment day (Qiyamah) will never dawn upon us.' Say, `Why not? By my Lord! It will definitely dawn upon you. My Lord possesses the knowledge of the un seen. Not even the weight of an atom in the heavens and the earth can hide from Him. Even everything smaller and larger is in the Clear Book."' This verse tells the disbelievers that Allah has perfect knowledge about the whereabouts of every atom, wherever it may be. He is therefore perfectly capable of assembling the atoms of every living being, which may have dispersed and decomposed after death.
Allah then discusses the necessity for Judgment day (Qiyamah) when he says, "So that Allah may reward those who believe and work righteous deeds. Theirs shall be forgiveness and a bountiful sustenance." On the other hand, "Those who exert themselves to defeat Our verses, theirs shall be a punishment of painful proportions." This verse refers to those disbelievers who oppose the Muslims and make every attempt to refute and disprove the beliefs of Islam.
Allah then praises men of learning when He says, "Those granted knowledge will realise that what has been revealed to you from your Lord (i.e. the Qur'an) is the truth and guides to the path of the Mighty, Most Praiseworthy."
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(7) The disbelievers say, "Should we lead you to a man who says that when you have been completely reduced to fragments, you will reappear as a new creation?" (8) "Does he invent lies about Allah, or is he insane?" Instead, those who do not believe in the Hereafter are in punishment and a distant deviation. (9) Do they not look at the sky and the earth before them and behind them? If We will, We could sink them into the ground or cause a portion of the sky to fall on them. There are certainly signs in this for every penitent slave.
THE PUNISHMENT OF THE DISBELIEVERS FOR REJECTING THE ADVENT OF QIYAMAH (DOOMSDAY)
Those disbelievers who rejected the advent of Qiyamah (doomsday) used to
tell people about the Holy Prophet -; ue a Jo, "Should we lead you to a man who
says that when you have been completely reduced to fragments, you will reappear as a new creation?" in this way, they meant to ridicule the belief in resurrection.
They further said most insolently, "Does he invent lies about Allah (by attributing the message to Allah), or is he insane?" Of course, both of these allegations are false. Allah replies to them saying, `instead, those who do not believe in the Hereafter are in punishment and a distant deviation."
"Do they not look at the sky and the earth before them and behind them?" Allah impresses upon their minds that it is not difficult task for Him to simply re-create men since He is most Capable of accomplishing feats much greater than this, like creating the vast heavens and the earth.
The same point was driven home in Surah Mu`min, where Allah says, "The
creation of the heavens and the earth is a greater feat than the creation of mankind, but most people do not know." {Surah 40, verse 57]
Allah says in Surah Ya Sin, "Does the One Who created the heavens and the earth not have the power to create the likes of them? Why not? He is the Prolific Creator,
the All Knowing." [Surah 36, verse 81]
A verse of Surah Ahqaf reads: "Do they not see that Allah Who created the heavens and the earth and did not tire from creating them has the power to give life to the dead? Certainly! Allah has power over all things." [Surah 46, verse 33]
Allah continues to say, "If We will, We could sink them into the ground or cause 4 portion of the sky to fall on them." As punishment for the rejection of the disbelievers who refuse to witness Allah's signs, Allah can sink them into the ground or crush them with a flying piece of meteorite. They should never be fooled by the fact that they have not yet been punished.
Allah concludes the verse by saying, "There are certainly signs in this for every penitent slave (who seeks the truth)."
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(10) Verily, We granted Dawid a great bounty from Us. "O mountains! Repeat (the Tasbih) with Dawid. And the birds were also given the command. We also made iron soft for him. (11) "Make coats of armour, perfect the links and you all should do good deeds. I am certainly watching whatever you do." (12) We subjugated the wind for Sulayman. Its travel in the morning was a month's journey and its travel by the evening was a month's journey. We also caused a spring of copper to flow for him. There were those of the Jinn who used to work before him by the command of his Lord. Those of them who reneged against Our command, We would make them taste the punishment of the Blaze. (13) As he pleased, they would construct for him huge buildings, statues, dishes the size of dams and large pots which could not be moved from their place. "O family of Dawad! Express your thanks. Few of My bondsmen are thankful."
THE BOUNTIES OF ALLAH ON SAYYIDINA DAWUD - ate AND SAYYIDINA SULAYMAN test ate
In the foregoing verses, Allah mentions some of the bounties that He bestowed on Sayyidina Dawud >! as and his son, Sayyidina Sulayman p>! te, They have been mentioned in verses 78 to 82 of Surah Anbiya (Surah 21) and will
also be mentioned in verses 17 to 40 of Surah Sad (Surah 38).
THE MOUNTAINS AND BIRDS ENGAGE IN TASBIH
Allah mentions that He commanded the mountains and the birds to repeat the Tasbih with Sayyidina Dawud >! ale. A verse of Surah Sad says, "Verily, We subjugated the mountains with him, who would glorify Allah by evening and at daybreak. We also subjugated the birds, who all gathered together. They were all penitent towards Allah." [Surah 38, verse 18, 19]
Many verses state that all Allah's creation engage in Tasbih (Allah's glorification) in their unique manners, but the mountains and birds were specifically commanded to join in the Tasbih that Sayyidina Dawud ped ale recited. This was a miracle because they all spoke the same words as he did.
Sayyidina Abdullah bin Mas`ad «+ 5! 2, reports that they [the Sahabah
(Companions) a+ si 2] could hear the Tasbih of the food they ate. ['`Mishkat" p.
538]
Sayyidina Dawud p>! a+ was gifted with an extremely beautiful voice, and
surah Saba 34: 10-13
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Anwar-ul-Bayan (v. 7)
the mountains and birds would join him as he hymned Allah's glory and praise.
Describing the beautiful voice of Sayyidina Abu Misa Ash/ari << 4 2, the Holy
Prophet -L-) ale a + said, "He has been granted a part of Sayyidina Dawtid's «Je ul melodious voice." ["Mishkat" p. 575]
THE SOFTENING OF IRON
Allah says further that he made iron soft for Sayyidina Dawud `W) "le,
Allah then commanded him saying, `Make coats of armour, perfect the links...
People used'to merely fasten sheets of iron onto their backs and chests when
fighting in battle. This served as armour for them (but was extremely uncomfortable). Allah taught Sayyidina Dawtid p>! «le how to make armour from many links (so that it becomes flexible).
Allah says in Surah Anbiya, "We taught Dawiid the skill of making armour, so that it protects you in your wars. Will you be grateful?" [Surah 21, verse 80]
"Ma'alimut Tanzil" (v. 3 p. 505) reports that after Sayyidina Dawud pi ate became king, he used to disguise himself and patrol the-streets asking people what they thought of their king Dawtd. They were all very satisfied with his rule. One day, Allah sent an angel in the form of a human being, to whom Sayyidina Dawtid >| ale posed the same question. The angel admitted that Sayyidina Dawtid p>) ale was a good person, but added that he had one deficiency. When Sayyidina Dawtid >! «Je asked him what the deficiency was, the angel said, "He eats from the state treasury and feeds his family from it."
Sayyidina Dawid ,>\ Je then prayed to Allah to arrange some means by which he could earn his own income. Allah taught him the craft of making armour and, as a special favour, made iron so soft for him that he did not require to melt it or to pound it. It'was like wax in his hands, which he could mould as he pleased. He made a set of armour each day, which he sold for four thousand
Dirhams (or six thousand, according to other narrations). In this way he could
fulfil the needs of himself and his re Then he was also able to give charity to thepoor of the Bani Isra'il.
Sayyidina Miqdad bin Ma`dikarib «= il 62, reports that the Holy Piepher a3 "
ply «le ai! said, "A person cannot eat better than the earnings of his hand. Indeed,
Allah's Holy Prophet, Sayyidina Dawid p>! ae, used to eat from the toil of his
`own hand." [Bukhari p. 278]
,
Allah also commanded Sayyidina Dawiid's pu! ate family saying, "and you all should do good deeds. I am certainly watching whatever you do."
THE SUBJUGATIONOF THE WIND
Allah granted Sayyidina Sulayman >) «Je the bounty of commanding the
wind to transport him and his army wherever they needed to go. It was so fast
that in single morning or evening, it transported them a distance that would
normally take a month to travel. This is implied by the verse, "We subjugated the
wind for Sulayman. Its travel in the morning was a month `s journey and its travel by
the evening was a month `s journey."
:
"Ma'alimut Tanzil" reports from Sayyidina Hasan Basri «4 ai ax, that
e Surah Saba 34: 1e 0-13
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Anwar-ul-Bayan )(vy,,7
Sayyidina Sulayman ¢>~! «ie used to leave Damascus by the morning and reach
Istakhar by the evening. From there, he would reach Kabul by the next morning.
Each of these distances would take a month to travel by horse. Some commentators say that Sayyidina Sulayman ;5~! «1+ used to eat breakfast at Ray and lunch at Samargand.
THE COPPER SPRING
Allah continues to say, "We also caused a spring of copper to flow for him." Whereas copper is usually mined as a hard metal, Allah made liquid copper flow from a spring for Sayyidina Sulayman oA!) ae. "Ruhul Ma'ani" reports from Sayyidina Abdullah bin Abbas «+ 4) 2, that this spring was in Yemen.
THE SERVITUDE OF THE JINN
"There were those of the Jinn who used to work before him by the command of his Lord. Those of them who reneged against Our command, We would make them taste the punishment of the Blaze." In this way, the Jinn were bound to follow the commands of Sayyidina Sulayman p>! ae.
"As he pleased, they would construct for him huge buildings..." " Some
commentators have translated the word `maharib' (translated above as "huge
buildings") as `palaces,' some as `homes,' and others translate it as `lofty balconies /towers.'
In addition to this, they also made "statues" out of copper, glass and white
stone.
They also made "dishes the size of dams and large pots which could not be moved from their place." "Ma'alimut Tanzil" (v. 3 p. 552) reports that these dishes were so large that a thousand people ate from each of them. The pots were permanent structures, which could be reached only with stairs. If the dishes were so large, one can well imagine the size of the pots.
THE COMMAND TO BE GRATEFUL
Allah commands Sayyidina Dawtd's - «Je family saying, "O family of Dawud! Express your thanks." Thanks is expressed verbally as well as practically, ie. by being obedient to Allah's commands. However, Allah adds, "Few of My bondsmen are thankful."
Bukhari reports from the Holy Prophet 5 + si i. that the best fast is that of Sayyidina Dawud >) «te who fasted every alternate day. The Holy Prophet privy ae bi Le also said that the Tahajjud (night) Salah of Sayyidina Dawiid p> a+ was most beloved to Allah. He slept for the first half of the night, performed Salah for a third of the night, and then slept again for the remaining quarter.
"Ma'alimut Tanzil" reports from Sayyidina Thabit Banani « ai ax, that
Sayyidina Dawid WI! a used to distribute the hours among his family so that someone was engaged in Allah's worship throughout the day and night.
Surah Saba. 34: 10-13
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Anwar-ul-Bayan (v.7
STATUES AND PICTURES ARE HARAM (PROHIBITED) IN THE SHARI'AH OF SAYYIDINA MUHAMMAD okay ate ail gle
Many people who adore pictures and statues, quote the above verse in support of the permissibility of these things. They fail to understand that the Holy Prophet ,1) «+ 4 6 was most learned about the teachings of the Qur'an. Since he declared these things as Haram (unlawful), who can contest it in the light of the Qur'an?
The fact of the matter is that many acts were permissible for the people of the previous Ummahs (nations), but have been declared Haram (unlawful) for the Ummah of the Holy Prophet - «& a i+. This is nothing astonishing because certain things were even abrogated in The Holy Prophet's «te 41 i+ ~, Shari'ah it self. Almost everyone knows that liquor was Halal (lawful) during the initial stages of Islam but it was declared Haram (unlawful) subsequently.
Sayyidina Abdullah bin Mas'ad «s i! ..2, reports from the Holy Prophet Jpy ale 31 that the people who make pictures will receive the worst punishment from Allah. [Bukhari v. 2 p. 8 80]
Sayyidina Abdullah bin Abbas «+ .) .2, narrates from the Holy Prophet + py ade ait that every picture-maker will be in Hell, where his picture will be given
life to punish him. ["Mishkat" p. 385]
Sayyidah Ayshah \s a ..2, reports that the Holy Prophet ply ale 41 Je said, "The picture-makers will be punished on the Day of Judgment (Qiyamah). They will be asked to give life to their pictures." The Holy Prophet jp.) «le ai te also said that the angels do not enter the house where pictures are displayed. [Bukhari p. 881]
Besides the above Ahadith of Bukhari, there are many others which forbid taking pictures. These Ahadith are so many in number that one cannot doubt the authenticity of the prohibition. People make the preposterous claim that pictures are no longer forbidden because the original reason for prohibition has disappeared. Without a trace of proof, they foolishly claim that pictures were ' forbidden only to remove the love of idols from the hearts of Makkan polytheists.
The Holy Prophet -L, «le 4! 12 never expressed this reason, but said that on the Day of Judgment (Qiyamah), Allah will severely punish those who attempt to imitate Allah' s creative powers.
The Holy Prophet -l+; «J+ a) 2 has mentioned that Allah says, "Who can be a greater oppressor than the person who ascribes a partner to Me in My creative powers? If anyone is able to create, then let him create an atom, a grain or a single barley." [Bukhari
v. 2p. 880]
The Holy Prophet -L) ae si t+ said, "On the Day of Judgment (Qiyamah), a neck will appear from Hell with eyes to see with, ears to hear with and a tongue to speak with. It will say, `I have been appointed (to punish) three persons (viz.)
EQ Every person who is a rebellious oppressor.
Surah Saba 34: 14
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Anwar-ul-Bayan (vy,7
rr)
i] Every person who worships another with Allah.
C4 Every picture-maker."' {Tirmidhi]
A clean-shaven person wearing a suit and resembling a Christian once argued with me, saying that the camera was only invented about a century-anda-half ago. I replied, "If a person perpetrates a sin knowing it to be a sin, then he should repent and will be guided. By attempting to legalise a sinful act, the sin will be doubled and the act will still remain a sin. By regarding it as lawful, he will also not be inspired to repent. The Holy Prophet ~-; is 3: i+ did not specify any instrument (by which a picture is made). He did not specify that pictures have to be hand drawn when he said that the angels will not enter houses displaying pictures. He did not say that the angels do not mind if the picture is created by an instrument. He also did not say that pictures taken with an instrument will not be regarded as `imitating Allah's creation."
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(14) When We decreed death for him [Sayyidina Sulayman %\ te], it was only the termites that made them aware of his demise by eating his staff. When he fell, it became evident to the Jinn that if they had knowledge of the unseen, they would not have remained in a humiliating punishment.
THE JINN DO NOT POSSESS KNOWLEDGE OF THE UNSEEN, OTHERWISE THEY WOULD HAVE BEEN AWARE OF SAYYIDINA SULAYMAN'S adi ais DEMISE
The Jinn laboured hard at the command of Sayyidina Sulayman uw! ae,
Some of them were even bound in chains, as mentioned in Surah Sad One day,
while sitting on his throne, Sayyidina Sulayman >| «le was watching the Jinn at work with his chin resting on his staff. In this condition Allah took his life. The Jinn continued to labour hard, thinking that Sayyidina Sulayman po! ale was still watching them.
"Ruhul Ma`ani" reports that the senior Jinn claimed that they possessed knowledge of the unseen, which their juniors believed. As he remained sitting on the throne, termites began to eat at his staff. Eventually, after a year, the staff collapsed and Sayyidina Sulayman's »>~' «J body fell. It was only then that the Jinn realised that Sayyidina Sulayman pW!) «le had passed away. When they assessed the time that the termites took to eat at the staff, they learnt that a complete year had passed since the demise. It then occurred to them "that if they had knowledge of the unseen, they would not have remained in a humiliating punishment." i.e. they would then not have laboured so hard all this while, causing themselves humiliation. It then became evident to one and all that the Jinn were false in their claim to possess knowledge of the unseen.
Only Allah has knowledge of the unseen, not even the Prophets =~!) «ge OF
§eat Saba 34: 15-21
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Anwar-ul-Bayan (v. 7
ge pious saints. Allah gave them whatever knowledge they did have of certain nts Of the future. Allah says in Surah Al Imran, "Allah does not inform you of the peer but Allah chooses whom He pleases from His messengers (to confer some of
iisknowledge to them)." [Surah 3,-verse 179]
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(15) There was certainly a sign for the people of Saba in their settlements. There were two orchards, lying on the right and the left. "Eat from the provision of your Lord and be grateful to Him. A beautiful city and a Forgiving Lord." (16) They turned. away in aversion, so We sent the flood of the dam and We replaced their two orchards with two orchards of foul smelling fruit, tamarisks and a sparse few lotus trees. (17) This was the punishment We gave them for their disbelief. We punish only the extremely ungrateful ones. (18) Between them and the towns that We blessed, We made several conspicuous villages and made their journey in easy stages. "Travel peacefully by then by night and by day." (19) However, they said, "O our Lord! Make our journeys longer." They oppressed themselves, so We made them mere narratives and shattered them into fragments. There are definitely signs in this for every person who is extremely patient and extremely grateful. (20) Iblis (Chief Devil) certainly found his expectation about them to be true, so all of them followed him besides a group of believers. (21) He cannot wield any power over them, `except that We discern those who believe in the Hereafter from those who are in doubt about it. Your Lord is Watchful over everything.
ALLAH'S BOUNTIES TO THE PEOPLE OF SABA AND ALLAH'S PUNISHMENT BECAUSE OF THEIR INGRATITUDE
Saba (also known as Sheba) was a nation in Yemen, whose name was
Surah Saba 34: 15-21
290
Anwar-ul-Bayan vv.7
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derived from that of their forefather, Saba bin Yashjab. They were all the descendants of Ya'rab bin Qahtan. They lived in city called Ma'rib, which wag located at a three-day's journey east of San'a. Describing their fortune, Allah says, "There was certainly a sign for the people of Saba in their settlements. There were two orchards, lying on the right and the left. (Allah commanded them saying) `Eg from the provision of your Lord and be grateful to Him."
"Ruhul Ma'ani" reports from "Majma'ul Buldan" that the people of Saba lived in thirteen suburbs and Allah sent a Prophet to each of these
thirteen with the message, "Eat from the provision of your Lord and be grateful -- to Him."
"A beautiful city and a Forgiving Lord." The city had abundant water, fertile
soil, and was free from pests and insect vermin. However, they became
enamoured of these bounties and failed to perceive that Allah had granted all to
them. Allah says, "They turned away in aversion, so We sent the flood of the dam..." --
Allah caused their dam to burst its walls, thereby destroying everything they
possessed in the ensuing flood.
|
Their flourishing orchards were also destroyed. Allah describes the change | of scenery saying, "We replaced their two orchards with two orchards of foul smelling (and bitter) fruit, tamarisks and a sparse few lotus trees."
Allah says, "This was the punishment We gave them for their disbelief We punish only the extremely ungrateful ones." The "extremely ungrateful ones" refer to all disbelievers and polytheistics as well as those claimants to Islam who are disobedient to Allah. Allah allows people grace to revel in their bounties,
_ Eventually, when their disobedience transgresses all limits, and they fail to mend their ways, Allah punishes them.
Allah says in Surah Nahl, "Allah cites the similitude of a town that was peaceful and tranquil. Their provision came to them in abundance from every avenue, but they were ungrateful for Allah's bounty and, because of their actions, Allah caused them to taste the attire of hunger and fear. Indeed messengers came to them from their midst, but they denied them, because of which a punishment afflicted them while they were oppressive." [Surah 16, verses 112 and 113]
Further describing their ingratitude, Allah says, "Between them and the towns
that We blessed, We made several conspicuous villages..."
These towns were all situated on the roadside and the people of Saba could
easily enter them without disrupting or prolonging the journey. Each town could
be seen from the previous town, because of which their journeys were never
monotonous and they could stay over at a town during any stage of the journey. -
The author of "Ruhul Ma'ani" writes that "the towns that We blessed" refers
to the towns of Sham (Syria) to which the people of Saba travelled. Other
commentators say that "the towns that We blessed" referred to the large cities of .
the people of Saba, while the "several conspicuous villages" refers to the smaller
villages around these cities.
;
Allah says further that He "made their journey in easy stages." Allah divided their journeys into easy stages, e.g. if one of them left his town in the morning, he
Surah Saba 34: 15-21 Pr
Anwar-ul-Bayan (v.7
would reach the next town by midday, and if he had to leave there after lunch, he would reach the next town by the evening. In this way, they never needed to carry food with them. They also had no enemies to fear. Other commentators
have mentioned that each village was merely a mile away from the next.
Allah addressed them saying, "Travel peacefully by them (i.e. by these east stages) by night and by day." They had nothing to fear on their journeys by day and by night.
"However, they said, `O our Lord! Make our journeys longer.' They oppressed themselves, so We made them mere narratives (i.e. to be remembered only in stories) and . shattered them into fragments." When people are blessed with many bounties, they tend to become boastful and proud and lose their appreciation for these bounties. The people of Saba disobeyed Allah and became rebellious. Eventually, they even stooped to the depth of cursing themselves and wishing ill for themselves.
They became proud and disliked that everyone should be blessed by Allah's bounties because they could then not think highly of themselves. They figured that if distances are widened, everyone would be unable to travel distances to
purchase merchandise. Only the rich would then be able to prosper, which was
what they wanted. The poor would then became dependent on the rich and be. subservient to them. This supplication was to their detriment, which Allah describes as oppression upon their own souls.
Allah then destroyed them, reducing their properties to dust. All that now remains of their once thriving civilization are "narratives" from which people should take lesson.
Allah then says, "There are definitely signs in this for every person who is extremely patient and extremely grateful."
"Iblis (Chief Devil) certainly found his expectation about them to be true, so all of them followed him besides a group of believers. He (Iblis) cannot wield any power over them..." The only reason for the sway that he has over them is for Allah to "discern those who believe in the Hereafter from those who are in doubt about it." Allah has granted every person the choice to do good and also to do evil. Man is tested by the instigation of Shaytan (Satan). In this manner, Allah tests the belief (Iman) of every man.
As Sayyidina Adam >! «le was sent to this world, Allah said to him, "We said, `Go down from here, one and all. If there ever comes to you any guidance from Me, then whoever will follow My guidance shall have no fear on them, neither shall they grieve. Those who disbelieve and falsify shall be the dwellers of the Fire, where they will
abide forever." [Surah Bagara (2), verses 38, 39]
As man came into this world, he brought this choice with him. The Prophets PLS) pele frequented the world to remind man about Allah and even displayed various miracles. In this manner, people had no choice but to accept the teachings of these Prophets o>! -le. Despite all of this, there were still many who doubted them and failed to believe in the Hereafter.
Although Satan (Shaytan) has powers to persuade man, these powers are limited and cannot force man to do anything. The final choice still rests with the person.
Surah Saba 34: 22-27
292
Anwar-ul-Bayan (v.7)
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(22) Say, "Call those whom you worship besides Allah. They have no control over an atom's weight in the heavens or in the earth. They do not even share any
partnership in the two, and none of them are assistants to Allah." (23) Intercession cannot profit in His presence, save for the one whom He permits. Until the time comes when fear leaves their hearts, they say, "What has your
Lord said?" The reply is, "(He speaks) the truth and He is the Exalted, the Great.
THE GODS OF THE POLYTHEISTS HAVE NO POWERS AND NO AUTHORITY
Allah says, "Say, `Call those whom you worship besides Allah. (If you will do so, you will discover that) They have no control over an atom `s weight in the heavens or in the earth. They do not even share any partnership in the two, and none of them are assistants to Allah."' These gods have no say in the creation of Allah and the preservation of Allah's creation.
In reply to the notion of the polytheists that their gods will intercede for them in Aljah's court, Allah says, "Intercession cannot profit in His presence, save for the one whom He permits." Even the likes of Sayyidina Isa UW) ate, Sayyidina Uzair Pai aie, and the angels (all of whom are also regarded as gods by some) cannot intercede on behalf of those who perpetrate polytheism (shirk).
Speaking about the intercession of the angels, Allah says in Surah Anbiya, "and only the one with whom He is pleased will be able to intercede. They tremble with fearforHim." {Surah 21, verse 28}
Thereafter, Allah describes the fear and reverence that the angels have for Him. Allah says, "Until the time comes when fear leaves their hearts (after Allah passes a command to them), they say (to each other), `What has your Lord said?' The reply is, `(He speaks) the truth and He is the Exalted, the Great. - When the angels have such awe for Allah, how can it be expected that they will force their intercession on Allah?
Abu Hurayra «+ | 2, reports that the Holy Prophet ,i-) se 4 Jo said, "When any decree is issued in the heavens, the angels, because of their humility and obedience to Allah, begin beating and flapping their wings so much that the heavens resound with a noise resembling the pulling of chains across a smooth rock. [Bukhari v. 2 p. 709}-Then, `when fear leaves their hearts, they say, `What has your Lord said?' The reply is, `(He speaks) the truth and He is the Exalted, the Great."
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(24) Say, "Who sustains you from the heavens and the earth? Say, "Ajlah! Either we or you are certainly correctly guided or clearly misguided. (25) Say, "You will not be questioned about the sins-we perpetrate and we will not be questioned about what you do." (26) Say, "Our Lord will gather us and then decide between us with the truth. He is certainly the Best Judge, the All Knowing." (27) Say, "Show me those whom you ascribe as partners (to Allah). Never! But He is Allah, the Mighty, the Wise."
JUDGEMENT WILL BE PASSED ON THE DAY OF JUDGMENT (QIYAMAH)
These verses establish belief in oneness of Allah (Tauhid). Allah begins by saying, "Say, `Who sustains you from the heavens (by sending the rains) and the earth (when it sprouts forth all types of vegetation)? Say, `Allah (does this)!" Even the polytheists are forced to admit that these things happen by Allah's will.
Allah instructs further that the polytheists be told, "Either we or you are certainly correctly guided or clearly misguided." Since the polytheists reject oneness
of Allah (Tauhid) and the Muslims accept oneness of Allah (Tauhid), Only one
party can be correct. It is obvious that those whose belief is correct will be successful in the Hereafter. Therefore, the polytheists are urged to. reconsider their stance. They must revise the proofs of oneness of Allah (Tauhid) to realise whether they are rightly guided or misguided. When they reach the Hereafter, it will be too late to make amends because they will then be doomed to eternity in Hell.
"Say, `You will not be questioned about the sins we perpetrate and we will not be questioned about what you do. - Every person will have to answer for himself. However, to safeguard people from Hell, the Muslims must continue to invite the disbelievers to Islam.
"Say, `Our Lord will gather us and then decide between us with the truth. He is certainly the Best Judge, the All Knowing." The disbelievers will learn the error of their ways when they will be condemned to Hell, while the believers (Mu'minin) are welcomed in Heaven. Allah's decision can never be questioned because He is aware of even the finest details of every person.
"Say, `Show me those whom you ascribe as partners (to Allah)." This question is prompted to make it clear to the polytheists that their gods are all part of Allah's creation and cannot be deserving of worship.
"Never!" i.e. Allah can never have a partner. None can be equal to Him in any regard, "But He is Allah, the Mighty, the Wise."
Surah Saba 34: 28
294
Anwéar-ul-Bayan (v.7
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(28) We have sent you to the whole of mankind only as a bearer of glad tidings and a warner. But most people do not know.
THE HOLY PROPHET elu) ate 4\ le HAS BEEN SENT TO ALL OF MANKIND
This verse announces that the Holy Prophet i, ! t+ is a Prophet to all of mankind. It is therefore compulsory for every person to follow the Holy Prophet poy ole sit te, Allah will never be satisfied with a person who does not follow the Holy Prophet pt) «+ a te, even though he may engage in excessive worship. Good deeds will be accepted only when they are coupled with belief in the Holy Prophet pis «le «it te as Allah's final Prophet.
Allah also says in Surah A'raf, "Say, `O people! Indeed to all of you I ama messenger of that Allah to Whom belongs the dominion of the heavens and the earth. There is no deity besides Him and He gives life and death. So believe in Allah and His messenger, the unlettered Prophet who believes in Allah and His words. And follow him so that you may be rightly guided." [Surah 7, verse 158]
Sayyidina Jabir «+ 1 2, narrates that the Holy Prophet Ly ae 41 te said, "I
have been granted five things that no other has been granted before me, namely:
1. IThave been assisted with an awe. The enemy is afraid of me at a month's distance.
2. The entire earth has been made a place of Salah and purification for me. (Salah can be performed anywhere and, in the absence of water, a person may use sand to purify himself). Wherever any person of my Ummah finds
the time for Salah, he should perform it.
3. The spoils of war have been permitted for me and it was never permitted for any other before me.
4. I have been granted the privilege of intercession (when he will intercede on behalf of the entire creation on the Day of Judgement).
5. Before me the Holy Prophets were sent especially to their nations, but I have been sent to the entire humanity." [Bukhari v. 1 p. 48]
The Holy Prophet --; a +! 6 is reported to have said, "By Allah! The person, be he a Jew or a Christian, who does not believe in me after hearing of me shall be of the inmates of Hell." [Muslim v. 1 p. 86]
Allah says in Surah Al Imran, "Definitely the only religion with Allah is Islam."
[Surah 3, verse 19]
surah _Saba_34:_ 29-39
295
Anwar-ul-Bayan (v. 7
Verse 85 also of Surah Al Imran reads: "Whoever seeks a religion besides Islam,
it shall never be accepted from him, and he will be, in the Hereafter, among the losers."
[Surah 3, verse 85]
Once the Holy Prophet ,; <& 4! + appeared in the world, it became jncumbent for adherents of all religions to follow him, whether they be Jews,
Christians, Sabians, etc.
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(29) They say, "When will this promise be fulfilled, if you are truthful?" (30) Say, "You have an appointment of a day, which you will be unable to postpone for a moment, nor bring forward."
THE TIME FOR JUDGMENT DAY (QIYAMAH) IS FIXED AND CANNOT BE ADJUSTED
Those who reject the advent of Judgment day (Qiyamah) ask, "When will this promise {of Judgment day (Qiyamah)} be fulfilled, ifyou are truthful?" These people intend to say that, since Judgment day (Qiyamah) has not yet occurred, a date has to be set for it, and, if no one is aware of the date, it means that it will never occur. Such reasoning is both foolish and childish.
Allah replies to them saying, "Say, `You have an appointment of a day, which you will be unable to postpone for a moment, nor bring forward." The fact that Judgment day (Qiyamah) has not yet arrived does not mean that it will not take place.
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(31) The disbelievers say, "We shall neither believe in this Qur'an, nor in the scriptures before it." If only you could see the time when the oppressors will be standing before their Lord. Each one will be passing the blame to the other.
Those of a lower status will say to those of a higher status, "If it were not for
you, we would have been believers." (32) Those of the higher echelon will reply to those of the lower class saying, "Did we prevent you from the guidance when it came to you? Nay! You were all criminals yourselves." (33) Those of a lower status will say to those of a higher. status, "Day and night did your schemes prevent us when you instructed us to disbelieve in Allah and to ascribe partners to Him." They will suppress their remorse when they see the punishment. We will place yokes upon the necks of the disbelievers. They will be punished only
for what they did. (34) Whenever We sent a warner to a town, the affluent people said, "We disbelieve in what has been sent with you. (35) They said, "We possess more wealth and more children than you. We can never be
punished." (36) Say, "Verily my Lord increases sustenance for whoever He wills and straitens, but most people do not know." (37) Your wealth and children are not such that they can draw you closer to Us, except for him who believes and does good deeds. For these people there shall be a double reward on account of what they do, and they shall rest peacefully on balconies. (38) Those who exert themselves to defeat Our verses, these people will be presented for punishment. (39) Say, "Verily my Lord increases sustenance for whoever of His bondsmen He wills and straitens for him. Whatever good you spend, Allah will follow it with a reward. He is the best of sustainers."
THE PATHETIC CONDITION OF THE DISBELIEVERS AND THEIR DISPUTE IN THE HEREAFTER
The above verses depict a scene of Qiyamah (doomsday), when all the disbelievers will witness the punishment before them. An altercation will then ensue between those people who belonged to the lower class in this world and who were subservient to the more affluent and influential people of a higher social standing. Allah says, "If only you could see the time when the oppressors will be standing before their Lord. Each one will be passing the blame to the other. Those of 4 lower status will say to those of a higher status, `If it were not for you, we would have been believers."
Surah Saba_ 34: 35-39
_ 297
Anwair-ul-Bayan (v. 7
"Those of the higher echelon will reply to those of the lower class saying, `Did we prevent you from the guidance when it came to you? Nay! You were all criminals yourselves." They will claim that they never forced these people to reject Allah's guidance and to adhere to disbelief.
"Those of a lower status will say to those of a higher status, `Day and night did your schemes prevent us when you instructed us to disbelieve in Allah and to ascribe partners to Him."' The followers will still claim that it was the plots and guile of these leaders and influential people that led them into the terrible punishment of the Hereafter.
There will be no escape from Allah's punishment. "They will suppress their remorse when they see the punishment (in an effort not to express it). We will place yokes upon the necks of the disbelievers. They will be punished only for what they did." One will not suffer any punishment for a sin that one did not perpetrate.
Allah continues to say, "Whenever We sent a warner to a town, the affluent people said, `We disbelieve in what has been sent with you."
Besotted with their possessions, they said, "We possess more wealth and more
children than you. We can never be punished." They were deceived into thinking that they were the chosen servants of Allah because Allah had granted them abundant wealth. They thought that they would also be fortunate in the Hereafter as they seemed to be in this world.
Allah replies to this false notion when He says, "Say, `Verily my Lord increases sustenance for whoever He wills and straitens..." The fact that Allah grants more wealth to some people does not necessarily mean that Allah loves them, just as little wealth does not mean that Allah dislikes a person. Allah grants people more or less because of certain reasons, which He knows best and which "most people do not know.".
Allah then states a general rule when He says, "Your wealth and children are not such that they can draw you closer to Us, except for him who believes and does good deeds. For these people there shall be a double reward on account of what they do, and they shall rest peacefully on balconies." The fortunate believers (Mu'`minin), who utilise their wealth in correct ways, will receive grand rewards from Allah because of their belief (Iman) and good deeds.
On the other hand, "Those who exert themselves to defeat Our verses {by raising objections and mocking the believers (Mu'minin)}, these people will be presented for punishment." While they think that they cannot suffer any consequences for their behaviour, they should remember that they will never be able to escape Allah' s punishmentin the Hereafter.
Allah then encourages people to spend in His cause when He says, "Say, `Verily my Lord increases sustenance for whoever of His bondsmen He wills and straitens for him. Whatever good you spend (in sincerity), Allah will follow it with a reward (in both worlds). He is the best ofsustainers.""
Sayyidina Abu Hurayra « 4) 2, reports that whenever the sun rises, two angels descend to the earth. The first angel prays, "O Allah! Grant a good return to the one who spends in charity." The second one prays, "O Allah! Destroy the
Surah Saba 34: 40-45
298
Anwar-ul-Bayan (v. 7
wealth of the miser." ["Mishkat" p. 164]
Sayyidina Abu Hurayra «+ 1 ..2, also narrates that the Holy Prophet su. wy ale said, "Spending in charity never diminishes wealth. Allah will certainly enhance the honour of the person who forgives another person, and will elevate the one who is humble for His sake." [Muslim p. 321]
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(40) The day when We shall gather them all, and Allah will say to the angels, "Are these the ones who used to worship you?" (41) They will say, "You (Allah) are Pure! You are our Protecting Friend, not them. The fact of is that they used to worship the Jinn, most of them having faith in them." (42) Today, none shall be able to do good or harm to anyone. We will say to the oppressors, "Taste the punishment of the Fire which you used to deny." (43) When Our clear verses are recited to them, they say, "He is but a man who wishes to prevent you from what your forefathers worshipped." And they say, "This is just a concocted lie." The disbelievers say about the truth when it comes to them, "This is only manifest magic." (44) We neither gave them any scriptures that they could study, nor did we send a warner to them before you. (45) Those before them denied. These people cannot even reach a tenth of what We gave them, yet they falsify My messengers. How (grievous) will My retribution be?
THE REBELLIOUSNESS AND OBSTINACY OF THE DISBELIEVERS, AND THEIR PUNISHMENT
Describing another scene of the day of Judgment (Qiyamah), Allah says, "The day when We shall gather them all, and Allah will say to the angels, `Are these the ones who used to worship you?"' This question will be asked to expose the error of the polytheists who worshipped the angels.
The angels will say to Allah, "You are Pure! You are our Protecting Friend, not them. (We have no ties with them). The fact is that they used to worship the Jinn, most of them having faith in them." These people made statues resembling the hideous
Surah Saba_34: 46-54
Anwar-ul-Bayan (v. 7
forms in which Satan (Shaytan) appeared before them. He also instructed them to perpetrate polytheism (shirk) and, because they obeyed him, they were actually worshipping him.
The polytheists held the belief that their gods will intercede on their behalf on the Day of Judgment (Qiyamah). Allah dispels this notion by saying, `Today, none shall be able to do good or harm to anyone. We will say to the oppressors, `Taste the punishment of the Fire, which you used to deny."" All their hopes will then be dashed forever.
"When Our clear verses are recited to them, they say, `He (ie. the one reciting
the Qur'an) is but a man who wishes to prevent you from what your forefathers worshipped.' And they say, `This (Qur'an) is just a concocted lie." The disbelievers say about the truth when it comes to them [via the Holy Prophet ~) al el, `This is only manifest magic.
Allah says in this regard, "We neither gave them any scriptures that they could study, nor did we send a warner to them before you. Therefore, the Arab polytheists need to be grateful to Allah for sending them the Holy Prophet «ie we and the Qur'an. A verse of Surah Fatir states that, before the Holy Prophet's st 4 1. +; advent, the polytheists of Makkah used to "take solemn oaths by Allah that ifa warner has to come to them, they would become more rightly guided than any nation."
However, "when the warner came to them, it only increased them in animosity."
Instead of accepting the message of the Holy Prophet +) a «i te, they rejected him and called him names.
"Those before them denied. These people cannot even reach a tenth of what We gave them (i.e. those before them), yet they falsify My messengers. How will My retribution be?" Even though the previous nations were extremely powerful, wealthy, living very long lives and residing in fortified mansions, Allah still destroyed them because of their disobedience. Now, those after them should take heed to this and ponder about their own plight, since they do not even possess a tenth of the resources that those people had.
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(46) Say, "I give you only one advice. That you stand for Allah in twos and
individually, then you ponder. Your companion is not Insane. He is but a warner to you before the advent of a severe punishment." (47) Say, "You can keep whatever remuneration I may have asked of you. My recompense is Allah's responsibility, and He is Witness over all things." (48) Say, "Verily my Lord will make the truth conquer. He has perfect knowledge of the unseen." (49) Say, "The truth has arrived and falsehood shall not show its face, nor make a return. (50) Say, "If I am astray, then I have strayed to my own detriment. But if I am rightly guided, then it is on account of what my Lord has revealed to me. Verily, He is the All Hearing, Close." (51) If only you could see when they will be terrified, will have no escape and will be seized from nearby. (52) They will say, "We believe it." How can they reach it from a distant place? (53) They have already disbelieved it before and they speculated about the un seen from a faroff place. (54) A barrier will fall between them and the desires they hoped for, just as it occurred to the groups before them, indeed, they were ever in a confused doubt.
ALLAH INSTRUCTS THE POLYTHEISTS TO PONDER COLLECTIVELY OR INDIVIDUALLY
The polytheists claimed that the Holy Prophet -L; «te a! 2 was insane as an -- excuse for refusing to believe in him. Therefore, Allah instructs the Holy Prophet privy ale atl be to tell them, "Say, `I give you only one advice. That you stand for Allah in twos and individually, then you ponder. Your companion is not insane. He is but a warner to you before the advent a severe punishment."
Allah invites them to leave all their inhibitions and prejudices aside for a while and to seriously ponder about the pure and upright lifestyle that the Holy Prophet ,t-) «ls ii le led. He grew up before them and lived among them for forty years before claiming to be a Prophet. They knew his character and personality. They must therefore sit either in groups or individually and think the matter over very earnestly. They must listen to what he has said and ponder over the status of the Qur'an, which challenged them to produce something equal to it. Taking all matters into consideration, they will realise that the Holy Prophet 5 «lc | Le is certainly Allah's messenger and not at all insane.
Thereafter, Allah commands the Holy Prophet ) a 3! t+ to convey the following messages to the people:
fi "You can keep whatever remuneration I may have asked of you. My recompense is Allah `s responsibility (which He will fulfil), and He is Witness over all things (and will punish you for your disbelief and opposition)."
G4 "Verily my Lord will make the truth (and the supporters of truth) conquer. He has perfect knowledge of the un seen."
£2) "The truth has arrived and falsehood shall not show its face, nor make a return." When the Muslims conquered Makkah,
Surah Saba_34: 46-54
301
Anwar-ul-Bayan (v. 7
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The Holy Prophet -t-; & si 4d» recited this verse and verse
81 of Surah Bani Isra`il (Surah 17), where Allah says, "Say, `The truth has arrived and falsehood has vanished. Indeed, falsehood was bound to disappear. « {Bukhari v. 2 p.
686]
(2 "If 1am astray, then I have strayed (from the true religion of Islam) to my own detriment." This verse tells the polytheists that, by straying from Islam, they are astray. However, it does not tell them directly, but rather instructs the Holy Prophet ,)« ai2» to use his own name to say this. In this way, the message reaches the target without offending the addressee.
"But if 1 am rightly guided, then it is on account of what my Lord has revealed to me." Therefore, people will also be rightly guided by following the Qur'an. Again, the same mode of address is used as above. "Verily, He is the All
Hearing, Close." Therefore, Allah knows every deed of
man.
Allah then describes the condition of the disbelievers on the day of Judgment (Qiyamah). Allah says, "If only you could see when they will be terrified, will have no escape, and will be seized from nearby. They will say, `We believe it.' How can they reach it (unto belief) from a distant place (the Hereafter)? (whereas) They have already disbelieved it before (in this world) and they speculated about the unseen from a far-off place. A barrier will fall between them and the desires they hoped for, just as it occurred to the groups before them. Indeed, they were ever in a confused doubt." All their hopes will be dashed when they witness the punishment of the Hereafter.
AREA SADA EASARREA SRSA SADA DARREN SABRES RARER:
Surah Fatir 35: 1-7
Anwar-ul-Bayan (v. 7
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In the name of Allah, the Beneficent, the Most Merciful.
(1) All praise be to Allah, the Creator of the heavens and the earth, Who made
the angels messengers, possessing two, three and four wings. Allah increases in His creation as He pleases. Verily Allah has power over all things. (2) There is none to withhold the mercy Allah opens to His people, and there is none to release the mercy that He withholds. He is the Mighty, the Wise. (3) O people! Call to mind Allah's favour upon you. Is there another creator besides Allah who sustains you from the sky and the earth? Therc is no deity besides Him. So to where are you retrogressing? (4) If they falsify you, then many messengers were falsified before you. All affairs return to Allah. (5) O people! Allah's promise is certainly true, so never let the worldly life deceive you, nor should the great deceiver beguile you by taking Allah's name. (6) Indeed Satan
Surah Fatir 35: 1-7
Anwéar-ul-Bayan (v. 7
(Shaytan) is your enemy, so treat him as an enemy. He calls to his party only so that they become inmates of the Blaze. (7) There shall be severe punishment for the disbelievers, and forgiveness and tremendous reward for those who believe and do good deeds.
ONLY ALLAH CREATED THE HEAVENS AND THE EARTH
Another name for Surah Fatir (Creator) is Surah Mala'ikah (angels). Like Surah Fatiha (Surah 1), Surah Bani Isra`il (Surah 17) and Surah Kahf (Surah 18), this Surah commences with Allah's praise. Allah says, "All praise be to Allah, the Creator of the heavens and the earth..."
Besides the heavens and the earth, Allah also created the angels for specific tasks. Allah says that He also made "angels messengers" because they were required to convey Allah's messages to the Prophets >! -e. Allah created them in a unique fashion, with "two, three and four wings." Some have many more wings than this. In a hadith of Bukhari, The Holy Prophet --) a a! t+ said that he saw Jibr'il ->WJ' «te with 600 wings.
"Allah increases in His creation as He pleases. Verily Allah has power over all things." Allah creates the various forms and species of creation in varying numbers and with varying traits. All this is according to His perfect wisdom.
"There is none to withhold the mercy Allah opens to His people, and there is none to release the mercy that He withholds. He is the Mighty, the Wise." When Allah opens His bounty on some poor people, causing them to progress to great heights of prosperity, then others burn with envy. However, their envy cannot hinder Allah's mercy and benevolence in the least. Allah, in His might, will allow the prosperity to continue unabated.
Allah then announces, "O people! Call to mind Allah `s favour upon you." When people reflect on the .wealth, knowledge and other good fortune which Allah gives them, they will be inspired to express gratitude to Him. In this way, they will be able to concentrate their acts of devotion solely for Allah.
Allah then urges people to think, "Js there another creator besides Allah who sustains you from the sky and the earth?" As a result of their own reflection, people will come to realise that only Allah can send the rains, which cause the fields and plantations to flourish for man's benefit. Man will then arrive at the conclusion that "There is no deity besides Him." Therefore, Allah asks, "So to where are you retrogressing?"
Allah then consoles the Holy Prophet -; « af . saying, "If they falsify you, then many messengers were falsified before you." Therefore, do not be grieved by
their behaviour, but continue with your mission. "All affairs return to Allah."
Allah will take them to task for their deeds on the Day of Judgment (Qiydmah).
Allah then addresses those who reject oneness of Allah (Tauhid) and belief in the Holy Prophet py ae ai eo. He says, "O people! Allah `s promise {of Judgment day (Qiyamah)} is certainly true, so never let the worldly life deceive you..." i.e. do not be enamoured by the charms of this world, thereby causing you to become negligent of the Hereafter. Besides the deception of the world, Allah warns people not to allow "the great deceiver {i.e. Satan (Shaytan) to} beguile you by taking
surah Fatir 35: 8-9
305
Anwar-ul-Bayan (v. 7
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io his party only so that they become inmates of the Blaze."
Satan (Shaytan) fools man into thinking that he should continue committing ,ins because he can always seek forgiveness from Allah at a later stage. However, man fails to realise that he does not have any guarantee about his life and can jose it at any moment, which may well be before he can secure forgiveness. Man should therefore be cautious about Satan's (Shaytan's) ploys.
Allah then describes the outcome of man's existence when He says, "There shall be severe punishment for the disbelievers, and forgiveness and tremendous reward for those who believe and do good deeds."
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(8) The person whose evil deeds have been beautified for him, causing him to regard them as good (Can he be like the one who does good?). Verily Allah sends astray whoever He wills and guide whoever He wills. So let not your soul leave in remorse over them. Indeed Allah has knowledge of what they do. (9) Allah is the One Who sends the winds which carry a cloud. We then waft it to a
dead land, and with it We revive the earth after its death. Thus shall be the resurrection.
THOSE WHO CONSIDER THEIR EVIL DEEDS TO BE GOOD CAN NEVER EQUAL THOSE WHO DO GOOD DEEDS
Allah speaks about those people whom Satan (Shaytan) has fooled into thinking that their evil deeds are good, hence evil deeds begin to appeal to them and they abhor good deeds. Allah says, "The person whose evil deeds have been beautified for him, causing him to regard them as good." The verse contains a hidden phrase, which reads; "Can this person be like the one who does good deeds and who regards good as good and evil as evil?"
"Verily Allah sends astray whoever He wills and guides whoever He wills. So let not your soul leave in remorse over them. Indeed Allah has knowledge of what they do." The Holy Prophet pu; ot ai .t+ was greatly grieved when people did not accept Islam because he desired that every person should be saved from Hell. Allah consoles him in this verse by telling him not to grieve over them because guidance is only from Allah.
This is also mentioned in Surah Shuara, where Allah says, "It seems like you will destroy yourself because they are not believing." [Surah 26, verse 3]
Thereafter, Allah describes His ability to provide and the possibility of Qiyamah (doomsday). He says, "Allah is the One Who sends the winds which carry a cloud. We then waft it to a dead (arid and waterless) land, and with it We revive the
Surah Fatir 35: 10-11
306
Anwar-' ul-Bayan (vy. 7
earth after its death." After the rains, plants and vegetation flourish, Providing food for man and animals.
Just as Allah raises plants from the earth, He is also Capable of raising the
dead from the ground. Therefore, He says, "Thus shall be the resurrection."
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(10) Whoever desires honour, then know that all honour belongs to Allah. The Pure Word climbs unto Him, propelled by good deeds. There shall be a severe punishment for those who devise evil schemes. The plots of these people will certainly be destroyed. (11) Allah has created you from sand, then from a seed, and then made you in pairs. He has knowledge of every female that conceives and delivers. Recorded in the Book is every aged person who ages and whose age is depleted. This is simple for Allah.
ALL HONOUR BELONGS TO ALLAH WHO HAS KNOWLEDGE OF EVERYTHING
To attain honour and to be protected from adversities, people turn to their various gods and perform various deeds, which actually invite Allah's wrath.
Allah says, "Whoever desires honour, then know (i.e. he should bear in mind) that all
honour belongs to Allah." Only Allah can give honour to a person, and He takes it away from people as well.
Certain commentators have interpreted "honour" to mean "victory," which comes only from Allah. On one military expedition, the hypocrites said, "if we return to Madinah, the honourable ones among us shall certainly exile the humiliated ones." They meant to expel the Muhajirin (emigrants) from Madinah. In response to this statement, Allah revealed the following verse of Surah Munafiqun: "All att belongs to Allah, His messenger and the believers but the hypocrites do not know
." [Surah 63, verse 8]
Allah says in Surah Nisa, "Give to the hypocrites the glad tidings of an agonising punishment; those who take the disbelievers as friends instead of the believers. Do they seek honour from them? Indeed all honour is forAllah only." [Surah 4, verse 138, 139]
These verses warn those people who wish to please the disbelievers by adopting their mode of dress and behaviour in an effort to gain honour from them. By doing so, they wish to be regarded as `honourable' people. Such people should bear in mind that honour can be had only from Allah, when they will
surah Fatir 35: 12-14
307
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Anwar-ul-Bayan (v. 7
please him. No honour can be had in Allah's displeasure. The `honour' that these
eople think they are receiving is actually a false honour, which is extremely short-lived.
"The Pure Word climbs unto Him..." i.e. Allah accepts it. The "Pure Word"
refers to the Kalimah of oneness of Allah (Tauhid), ie. "La ilaha IllAllah . Of course, it may also refer to all other forms of remembrance of Allah (Dhikr).
Allah adds that the "Pure Word" is `propelled by good deeds." This refers to all good deeds. However, the greatest of good deeds, without which no deed is accepted, is belief (Iman).
Allah then cautions those who harass the Holy Prophet pL) «+ i + and plot
against him. He says, "There shall be a severe punishment for those who devise evil schemes. The plots of these people will certainly be destroyed."
The plots that the polytheists devised against the Holy Prophet Ws te a1 1.
are mentioned in Surah A'raf, where Allah says, "When the disbelievers schemed
against you to imprison you, kill you or exile you. They plan and Allah plans, and Allah is the best of planners." [Surah 7, verse 30}
Consequently, those who schemed against the Holy Prophet p+) «+ ai J were killed in the battle of Badr without ever realising their objectives. In this very Surah Allah has declared the universal rule: "The consequences of evil schemes encompass only those who devise them." {Surah Fatir (35), verse 43]
Allah then describes His creative powers when He says, "Allah has created you from sand, then from a seed (sperm), and then made you in pairs (male and female)." Allah created Sayyidina Adam />| le from sand, and states that mankind were
also created from sand because he was their father, from whom every human
was born. It was after Sayyidina Adam (>! «le that people were produced from the sperm when it fuses with the female egg.
"He has knowledge of every female that conceives and delivers.. Recorded in the Book, is every aged person who ages and whose age is depleted. This is simple for Allah." The "Lawhul Mahfiz" contains the ages of all people, be their ages lengthy or shorter in comparison. It is extremely simple for Allah to keep track of everything. Allah decreed these matters even before man was created.
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Surah Fatir 35: 12-14
308
Anwar-ul-Bayan (v. 2)
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(12) The two seas are not the same. The one is sweet, quenching and easy to drink, while the other is salty and bitter. From each of these you eat fresh meat and you extract jewels that you wear. You will see ships cleaving (through the waters) so that you seek from Allah's bounty and show gratitude. (13) Allah enters the day into the night and the night into the day and has subjugated the sun and the moon. Each one travels to an appointed term. This is Allah, your Lord! To Him belongs all sovereignty. Those whom you worship besides Allah do not have control of even the skin on the date seed. (14) If you call them, they will not hear your call. Even if they hear, they will be unable to respond. On the Day of Judgment (Qiyamah) they will reject your polytheism. None can inform you like the Informed.
THE BENEFITS OF THE SEA AND THE DECLARATION THAT THE GODS OF THE POLYTHEISTS DO NOT HAVE POWER OVER ANYTHING
Some water sources contain water that is palatable and slaking for one's thirst. On the other hand, the waters of the ocean are extremely salty, bitter and difficult to drink. These are all the creation of Allah. Referring to this, Allah says, "The two seas are not the same. The one is sweet, quenching and easy to drink, while the other is salty and bitter." Allah then describes one of the many benefits of these water bodies, when he says, "From each of these you eat fresh meat (fish, as well as birds)..."
The second benefit is described in the words, "and you extract jewels that you wear." Pearls, shells and other gems are found in water, which people use to make jewellery.
The third benefit is mentioned as, "You will see ships cleaving (through the waters) so that you seek from Allah's bounty and show gratitude." Ships are invaluable to transport large masses of merchandise from continent to continent. They are therefore used to acquire Allah's bounties of produce and various commodities. Man has to be grateful to Allah for all of this.
"Allah enters the day into the night and the night into the day and has subjugated the sun and the moon. Each one travels to an appointed term." Allah causes the night to extend longer than the day in winter and vice versa in Summer. He has also prescribed set tasks for the sun and the moon, which they duly fulfil until the Day of Judgment (Qiyamah).
"This is Allah, your Lord! To Him belongs all sovereignty. Those whom you worship besides Allah do not have control of even the skin on the date seed." In fact, they are so helpless that "If you call them, they will not hear your call. Even if (it be assumed that) they hear, they will be unable to respond."
If this is their state of helplessness in this world, the polytheists cannot expect any assistance from them on the Day of Judgment (Qiyamah). In fact, "On the Day of Judgment (Qiyamah) they will reject your polytheism." The gods of these Polytheists will absolve themselves of their worshippers on the Day of Judgment
Surah Fatir 35: 15-26
309
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Anwar-ul-Bayan v.72)
(Qiyamah).
Allah says in Surah Nahl, "When the idolaters will see their partners, they will
exclaim, `O our Lord! These are our partners that we used to worship instead of You.' Then the word will be flung back to them that `You are definitely liars!" [Surah 16. verse
86]
"None can inform you like the Informed." When Allah, The Informed, informs one of something, one will have no option but to accept it as the truth because He has knowledge of everything.
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(15) O people! You are all beggars before Allah and Allah is Independent, Most Worthy of praise. (16) If He wills, He could remove you and replace you with a new creation. (17) This is not at all difficult for Allah. (18) None shall be burdened with the load of another. If any burdened person has to call for his
load to be carried, none of it will be carried, even though it be his close relative
(that he calls). You warn only those who fear their Lord without seeing Him, and who establish Salah. Whoever purifies himself, purifies himself only for his own good. To Allah will the return be. (19) The blind and the seeing cannot be the same... (20) ..Nor can a multiplicity of darkness and the light (be the same). (21) .... Nor shade and heat. (22) The living and the dead cannot be the same. Whoever Allah wills He makes him hear, and you cannot. make those in the graves hear. (23) You are only a warner. (24) Verily We have sent you with the truth as a bearer of glad tidings and a warmer. A warner passed in every nation. (25) If they falsify you, then those before them also falsified. Their messengers brought to them clear miracles, scriptures and an illuminating Book. (26) Thereafter I seized those who disbelieved. So how was My punishment?
Surah Fatir 35: 15-26
310
Anwar-ul-Bayan v 2
EVERYONE IS DEPENDENT ON ALLAH, NONE SHALL BEAR THE BURDEN OF ANOTHER, AND A WARNER CAME TO EVERY NATION
The above verses contain discussions on several subjects. The first of these is contained in the verse, where Allah says, "O people! You are all beggars before Allah and Allah is Independent, Most Worthy of praise." A believer (Mu'min) realises that Allah needs nothing from Him, but He requires Allah for everything. Even his worship is for his own benefit because Allah does not require it. Even without man's worship, Allah remains `independent, Most Worthy of praise."
The second aspect discussed is that Allah reserves the right to do as He pleases with man. Allah says, "If He wills, He could remove you and replace you with a new creation. This is not at all difficult for Allah."
The third factor discussed in these verses is that "None shall be burdened with the load (sins) of another {on the Day ofJudgment (Qiyamah)}. Ifany burdened person has to call (to another) for his load to be carried, none of it will be carried, even though it be his close relative (that he calls)."
Allah says in Surah Abas, "The day when man will flee from his brother, his mother, his father, his spouse and his children. On that day every person will be
engrossed in an affair that will make him oblivious of others." [Surah 80, verses 34-37]
Discussing the fourth aspect, Allah says to the Holy Prophet ,L-) ue a) ue that although he is a messenger to everyone, his preaching has an impact only on "those who fear their Lord without seeing Him, and who establish Salah." Salah is specially mentioned in this verse because of its special nature, which is derived from fear for Allah.
The fifth point discussed is "Whoever purifies himself (by abstaining from evil and sin), purifies himself only for his own good (because he will be amply rewarded for this). To Allah will the return be (when each person will be duly rewarded or punished)."
"The blind (the disbelievers) and the seeing {the believers (Mu'`minin)} cannot be the same, nor can a multiplicity ofdarkness (false hood) and the light (the truth) (be the same), nor shade and heat." While some commentators. have interpreted "shade" as rewards and "heat" as punishment, others have mentioned that "shade" refers to Heaven and "heat" refers to Hell.
In the same strain, Allah adds, "The living {believers (Mu'minin)/people of Heaven} and the dead (disbelievers/people of Hell) cannot be the same. Whoever Allah wills He makes him hear..." Allah grants guidance to whomsoever He wills, thereby causing them to accept Islam.
Allah then tells the Holy Prophet pls ale «i! Le, "and you cannot make those in the graves hear. You are only a warner." Just as the dead cannot hear what people say, those who have decided to adamantly remain as disbelievers cannot be influenced. The subject of the dead hearing has been discussed at length in the commentary of verse 80 of Surah Naml (Surah:27). The reality of the matter is that the dead cannot hear, but Allah/may allow them to hear if He wills.
"Verily We have sent you with the truth as a bearer of glad tidings and a warner. A warner passed in every nation." Allah mentions a general rule in this verse,
Surah Fatir 35: 27-35
Anwéar-ul-Bay4n (v. 7
making it the seventh subject discussed so far. Allah sent a warner to every nation so that they may realise their responsibilities and refrain from polytheism (shirk).
Allah says in Surah Bani Isra`il, "We shall never punish (any nation) until We send a messenger." [Surah 17, verse 15]
A verse of Surah Qasas reads: "Your Lord would never destroy towns until He sends a messenger to their capital, reciting His verses to them. We would never destroy towns unless their inhabitants were oppressive." [Surah 28, verse 59]
The apostleship of many Prophets >! ate have been certified by the Qur'an like Sayyidina Misa p%W!) ale and Sayyidina Isa >! «le. It will therefore
be necessary for every believer (Mu'min) to believe in the fact that they were
Allah's true Holy Prophets. Other religions claim to follow certain other people,
whom the Qur'an and Ahadith have not certified as the Holy Prophets. Muslims
cannot attest to the Prophethood of these people, even though their followers trace historical evidence to substantiate their claim. They may be regarded as the Prophets only when Allah and His Prophet ,-) «1 41 4» attest to this. It will not be appropriate to deduce. Their Prophethood from the verse "A warner passed in every nation" because the word "warner" is not necessarily a Prophet.
In fact, certain portraits and statues of these religious leaders portray them to be naked or semi-naked, which dispels the notion that they could ever have been Allah's Prophets.
Allah then tells the Holy Prophet -L.5 al si le, "If they falsify you, then (this 1s not surprising because) those before them also falsified (their Prophets). Their messengers brought to them clear miracles, scriptures and an illuminating Book." The various Prophets PU) pele brought Allah's scriptures like the Torah and Injil to
their nations, but most of them still refused to accept.
"Thereafter I seized those who disbelieved. So how was My punishment?" This verse urges others to reflect over the outcome of the previous nations so that they do not fall into the same trap.
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(27) Do they not see that Allah sends rain from the sky, thereby extracting various fruits of varying colours? From the mountains, there are different ridges, varying from white to red of different shades and some which are extremely black. (28) There is a similar variation of colours among people, creatures and animals. From Allah `s bondsmen, only the learned ones fear Him. Verily Allah is Mighty, Most Forgiving. (29) Indeed, those who recite Allah `s Book, establish Salah and spend secretly and openly from what We have given them, they are hopeful of a trade that will never be destroyed. (30) So that Allah may grant them their reward in full and increase them from His grace. Verily He is Most Forgiving, Most Appreciative. (31) That of the Book which We have revealed to you is the truth, verifying the scriptures before it. Without doubt, Allah is Informed and Ever Watchful over His bondsmen. (32) Thereafter, We made those of Our bondsmen whom We chose inheritors of the Book. Of them were those who oppressed their souls, while there were those who were moderate. There were also those who were leaders in good deeds by the command of their Lord. This is Allah's extreme grace. (33) In the eternal gardens that they will enter, they will be adorned with bracelets of gold and pearls. Their garments there will be of silk. (34) They will say, "All praise be to Allah, Who has removed grief from us. Undoubtedly our Lord is Most Forgiving, Appreciative." (35) "Our Lord has settled us in an eternal home by His grace. Here no difficulty will ever afflict us, nor shall any tiredness touch us."
THE VIRTUES OF THE RAIN AND THE QUALITIES OF ALLAH'S PIOUS BONDSMEN
"Do they not see that Allah sends rain from the sky, thereby extracting various fruits of varying colours?" Just as the colours of the fruits vary, their tastes and textures also vary from fruit to fruit.
"From the mountains, there are different ridges, varying from white to red of different shades and some which are extremely black." Sayyidina Abdullah bin Mas'id « 3! +, says that "ridges" refer to the roads and passes between mountains, which people use to travel for their needs.
"There is a similar variation of colours among people, creatures and animals." All of these display Allah's amazing creative powers and His favour upon man by showering him with these various bounties.
"From Allah`s bondsmen, only the learned ones fear Him. Verily Allah is Mighty, Most Forgiving." A person who possesses any knowledge which makes him
recognise Allah will be regarded as "learned," even if this knowledge is of
biology, astronomy or religion. Allah can be recognised with the appropriate knowledge, thereby leading one to fear Him and abstain from sins.
However, such knowledge will not profit one if one follows one's whims
and desires. Allah says, "Have you seen the one who has taken his whims as a deity?"
Possessing the most knowledge, The Holy Prophet ,i-) «te 1 lo feared Allah
the most. He mentioned in a hadith, "I am the one who fears Allah most and the
most abstinent." [Bukhari v. 2 p. 707, Muslim v. 1p. 449]
Allah then lauds His pious servants when He says, "Indeed, those who recite Allah`s Book, establish Salah and spend secretly and openly from what We have given them, they are hopeful of a trade that will never be destroyed. So that Allah may grant them their reward in full and increase them from His grace. Verily He is Most Forgiving, Most Appreciative." These people will be rewarded with a minimum of ten rewards for every deed in appreciation of the deed. In addition to this, Allah will forgive all their shortcomings. Such a trade can never result in a loss.
Allah then describes the Qur'an saying, "That of the Book (Qur'an), which We have revealed to you is the truth, verifying the scriptures before it. Without doubt, Allah is Informed and Ever Watchful over His bondsmen."
"Thereafter, We made those of Our bondsmen whom We chose inheritors of the Book." This verse makes it elear that those who receive Allah' s scripture are chosen people. The Holy Prophet ,i-y <& si + has mentioned that the person who has been given Allah's' Book, and thereafter he considers another person superior to himself, such a person has certainly degraded the best bounty. ["Jami'us Saghir" v. 6 p. 75]
Thereafter, Allah describes the three categories of those given the Book. Allah says, "Of them were those who (1) oppressed their souls (i.e. the sinners), while there were (2) those who were moderate. There were also (3) those who were leaders in good deeds by the command of their Lord. This is Allah's extreme grace." This verse teaches us to show reverence even to the sinful ones among those given Allah's Book.
In a hadith of Tirmidhi; The Holy Prophet p+) «le a1 J» has mentioned that these three groups of people are equal (in terms of the favour bestowed on them), and will all be in eave
Sayyidina Umar «. <i .2, once recited this verse from the pulpit and then narrated the following saying of the Holy Prophet -) ut ai Jo: "Those of us who are "leaders in good deeds" shall be leaders (in attaining rewards and high ranks), the "moderate" ones will attain salvation, while those "who oppressed their souls" will be forgiven."
Sayyidina Abu Darda ««.4\ .», reports that the Holy Prophet pL) ale ai bo once recited the verse, after which he said, "The "leaders in good deeds" shall enter Heaven without reckoning, the "moderate" ones will have a light reckoning, while those "who oppressed their souls" will be halted at the place of reckoning until they
Surah Fatir 35°: 36-37
:
Anwiar-ul-Bayan (v.7
are overcome with grief. Thereafter, they will also be admitted into Heaven." the Holy Prophet ,1- 41 Le then recited the verse, "They will say, `All praise be to Allah, Who has removed grief from us. Undoubtedly our Lord is Most Forgiving, Appreciative." ["Ma`alimut Tanzil" v. 3p. 57 1]
More details regarding the three groups of people have been discussed in "Ruhul Ma'ani' and "Ma'alimut Tanzil".
Allah then describes the condition of those destined for Heaven saying, "In the eternal gardens that they will enter, they will be adorned with bracelets of gold and pearls. Their garments there will be of silk." The same description is given in Surah Hajj, where Allah says, "Allah will surely admit those who believe and do good deeds into gardens beneath which rivers flow. There they will be adorned with bangles of gold and pearls and their clothes shall be osfilk." [Surah 22, verse 23}
The temperament of the people in Heaven will be different from that of people in this world. It will not be possible to base one's perception of the things in Heaven upon one's perception of this world. Therefore, it will be incorrect to say that bangles are unbecoming of men in Heaven because they are unbecoming in this world. While men will be permitted to wear jewellery in Heaven (which is not permissible in this world), it will suit them in Heaven. It was popular with the kings and monarchs of the past to wear jewellery, which people then considered to be good-looking although no one wears it today.
Many Sahabah (Companions) -++ 5! 2, have reported that the Holy Prophet wey ae 1 eo said, "The man who wears silk in this world will not wear it in the Hereafter." ["Mishkat" p. 373]
Allah then quotes the words of appreciation that the people of Heaven will express on the Day of Judgment (Qiyamah). Allah says, "They will say, `All praise be to Allah Who has removed grief from us. Undoubtedly our Lord is Most Forgiving, Appreciative. Our Lord has settled us in an eternal home by His grace."
In saying the above, the people of Heaven allude to the fact that this world is not really a place to live in, but the true home is Heaven because it is a place which people "will not want to leave."
Describing Heaven, they will say, "Here, no difficulty will ever afflict us, nor shall any tiredness touch us." They will enjoy only peace, comfort and rest in Heaven. Allah says in Surah Hijr, "No difficulty will afflict them there, nor shall they
be removed from there." [Surah 15, verse 48]
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(36) The Fire of Hell will be for those who disbelieve, where no decree will be
E Surah Fatir 35: 38-4E 1 3O 15 Anwar-ul-Bayan (v. 7
passed against them so that they may die. Their punishment will also not be lightened. Thus do We punish every disbeliever. (37) They will be screaming in Hell saying, "O our Lord! Remove us from here and we will do deeds unlike those we used to perpetrate." "Did We not grant you sufficient age in which the one who takes heed may take heed? And did a warner not come to you? So taste (of the punishment)! The oppressors will not have a helper."
THE PEOPLE OF HELL WILL NOT DIE, THEIR PUNISHMENT WILL NOT BE LIGHTENED AND THEY WILL NEVER EMERGE FROM HELL
After mentioning the bounties of the people of Heaven, Allah continues to speak of the plight of those destined for Hell. Allah says, "The Fire of Hell will be for those who disbelieve, where no decree will be passed against them so that they may die. Their punishment will also not be lightened. Thus do We punish every disbeliever."
Further describing their miserable plight, Allah adds, "They will be screaming in Hell saying, `O our Lord! Remove us from here and we will do deeds unlike those we used to perpetrate."' They will promise to follow Allah's commands in the world. Allah will reply, "Did We not grant you sufficient age in which the one who takes heed may take heed? And did a warner not come to you? (If you had taken heed and followed the guidance of the Prophets p> +e, you would not be pleading for mercy today. However, since you refused to believe) So taste (of the punishment)! The oppressors will not have a helper."
Sayyidina Abu Hurayra «+ i 2, reports from the Holy Prophet .; ae i Je that Allah will not accept any excuse (for sin) from the person whom AlJah had granted respite until he reached the age of sixty. The sins of such an oid person will be inexcusable because he had lived long enough to know what he should do and what he should avoid.
Sayyidina Abdullah bin Abbas «+ 4\ 2, reports from the Holy Prophet 41 .~ py ate that an announcer will ask on the Day of Judgment (Qiyamah), "Where are
those who reached the age of sixty?" The Holy Prophet 5 ai do then added,
"This is the age regarding which Allah says, "Did We not grant you sufficient age in which the one who takes heed may take heed? And did a warner not come to you?" ["Mishkat" p. 451]
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(38) Verily Allah has knowledge of the unseen things of the heavens and the earth. He certainly has knowledge of the secrets of the heart. (39) It is He Who
made you successors on earth. Whoever disbelieves, then his disbelief is to his own detriment. The disbelief of the disbelievers will only increase the wrath of their Lord for them. The disbelief of the disbelievers will only increase them in loss. (40) Say, "Tell me about your partners whom you worship besides Allah. Show me what they have created of the earth, or do they share a partnership in
the heavens and the earth? Or have We given them a Book from which they have a clear proof? The oppressors only make deceptive promises to each other." (41) Verily Allah withholds the heavens and the earth from moving. If they were ever to move, there will be none to withhold them after Him. Indeed He is Tolerant, Most Forgiving.
THE DETRIMENT OF DISBELIEF WILL .AFFECT THE DISBELIEVERS WHO MERELY DECEIVE EACH OTHER
Allah describes His tremendous knowledge, when He says, "Verily Allah has knowledge of the un seen things of the heavens and the earth. He certainly has knowledge of the secrets of the heart." Nothing is hidden from Him.
"It Is He Who made you successors on earth." Allah has made it such that every generation succeeds the next on earth. Because of all the bounties that Allah has bestowed on man, man is obliged to express gratitude to Allah by believing in Him and following His Prophets p>! pale. If they do not then "Whoever disbelieves (thereby expressing ingratitude to Allah), then his disbelief (and ingratitude) is to his own detriment. The disbelief of the disbelievers will only increase the wrath of their Lord for them." Allah's wrath is constantly increasing as the disbelievers continues to disbelieve. Although the disbelievers think that they are prospering, they are actually retrogressing all the time because "The disbelief of the disbelievers will only increase them in loss."
"Say (to the Polytheists), `Tell me about your partners whom you worship besides Allah. Show me what they have created of the earth (because of which you consider them worthy of worship), or do they share a partnership in the heavens and the earth?" Their false gods are on Allah's earth and beneath Allah's sky. They have nothing to their credit for which they may be deemed worthy of worship.
`Or have We given them (the polytheists) a Book from which they have a clear proof?" The answer is an obvious "No!". The polytheists have nothing to substantiate their claims and beliefs. They "only make deceptive promises to each other." To maintain their strength, the disbelievers and polytheists merely tell each other things to deceive themselves into adhering to disbelief and shirk. They tell each other lies about the virtues of polytheism (shirk) and promise each other that their gods will intercede for them on the Day of Judgment (Qiydmah).
Describing His immense power, Allah says, "Verily Allah, withholds the heavens and the earth from moving. If they were ever to move, there will be none to withhold them after Him. Indeed He is Tolerant, Most Forgiving." Allah has created --
Surah Fatir 35: 42-43
; 317
Anwéar-ul-Bay4n (v..7
these bodies and none can control them in any way. The gods of the polytheists
can therefore not be regarded as deities.
Allah keeps the heavens and the earth in their fixed locations, from which they cannot shift. Of course, as He has prescribed, they may still rotate on their own axis and orbit the sun which is constantly travelling through the galaxy. This is as Allah has decreed.
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(42) They take solemn oaths by Allah that if a warner has to come to them, they would become more rightly guided than any nation. But when the warner came to them, it only increased them in animosity. (43) (This animosity) was because they were proud on earth and they devised evil schemes. The consequences of evil schemes encompass only those who devise them. They only seem to await the treatment of the previous generations. You will never find any change in Allah `s practice, neither will you find any adjustment in Allah `s practice.
THE QURAYSH OF MAKKAH SWORE THAT THEY WOULD FOLLOW THE HOLY PROPHET lw; ale | ke, BUT FAILED TO KEEP THIS PROMISE BECAUSE OF THEIR PRIDE
The Quraysh of Makkah often travelled to Sham (Syria), where they encountered the Jews and Christians. When they learnt that these people had denied their Prophets 5!) 4, they took "solemn oaths by Allah that ifa warner (a Prophet) has to come to them, they would become more rightly guided than any nation. But when the warner came to them, it only increased them in animosity. (This animosity) was because they were proud on earth and devised evil schemes." They thought it below their dignity to accept Islam and targeted various plots against the Holy
Prophet ply ale ati be.
However, all their schemes backfired on them, and many of those who
plotted the atrocities against the Holy Prophet .-) as i © were killed in the battle of Badr. Referring to this, Allah says, "The consequences of evil schemes encompass only those who devise them." An Arabic adage read: "The one who digs a hole for his brother will himself fall into it."
"They only seem to await the treatment of the previous generations. You will never find any change in Allah's practice, neither will you find any adjustment in Allah's practice." Allah will punish these disbelievers just as He punished those before them. It is also Allah's practice that He will never punish anyone for something he did not do. The disbelievers do not cease in their disbelief, almost as if they
Surah Fatir 35: 44-45
318
are awaiting Allah's punishment.
Anwar-ul-Bay4n (v. 7
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(44) Have they not travelled in the lands and seen what was the result of those
before them, who were more powerful than them? Allah -is not such that anything in the heavens and the earth can defeat him. He is the All Knowing,
Powerful. (45) If Allah were to take man to task for everything he does, Allah would not have left a single creature on the face of the earth. But Allah defers them until an appointed term. When their term arrives, then Allah is Ever Watchful over His bondsmen.
PEOPLE DO NOT HEED THE SIGNS DESPITE TRAVELLING AND IF ALLAH HAD TO TAKE PEOPLE TO TASK FOR EVERY DEED, NO CREATURE WOULD HAVE BEEN LEFT ALIVE
The Quraysh of Makkah frequently passed by the ruins of the Thamud and the ruins of Sadtm [the town of Sayyidina Lut >>! «le] on their journeys to Sham (Syria). Although they were to take a lesson from these shattered towns, they never paid heed and still continued with their evil practices. Referring to this, Allah says, "Have they not travelled in the lands and seen what was the result of those before them, who were more powerful than them?" The fact that these people were much more powerful than them should increase their awe and fear for Allah.
"Allah is not such that anything in the heavens and the earth can defeat him. He is the All Knowing, Powerful." When Allah decides to punish any person or community, there is nothing to stop Him. None can ever think that Allah is unaware of their sins, or that He is incapable of taking them to task.
Allah concludes the verse by telling people that they should never seek to hurry Allah's punishment. Allah says, "If Allah were to take man to task for everything he does, Allah would not have left a single creature on the face of the earth. But Allah defers them until an appointed term. When their term arrives, then Allah ts Ever Watchful over His bondsmen." People are foolish to think that because Allah does not punish them for their sins, He is unaware of them. Allah is Aware of everything, but, because of His mercy, He overlooks people's sins.
Sayyidina Abdullah bin Umar «s 4! .,2, reports from the Holy Prophet 4 J ~; «le that although Allah's punishment destroys everything and everyone in
`this world, Allah will separate the believers (Mu'minin) from the disbelievers on the Day of Judgment (Qiyamah). [Bukhari p. 1053]
Surah Fatir 35: 44-45
319
Anwar-ul-Bayan (v. 7
Sayyidah Ayshah i+ i ..2, reports that the Holy Prophet -L-5 as 4) t6 once told them about an army that will march with the intent of destroying the Ka'ba. However, when they reach a certain plain, the ground will swallow the entire army, from the first to the last. Sayyidah Ayshah us 4) .», asked the Holy Prophet -; ae a te, "If the entire army, from the first to the last is to be swallowed, what about those who joined only for purposes of trade and those who were not with them?" The Holy Prophet .-; a 4 1+ replied, "All will be destroyed, but they will all be resurrected according to their intentions." [Bukhari v. Lp. 2 84]
Although the believers (Mu'minin) will be rewarded for their belief (Iman) and good deeds, they will receive additional rewards for the suffering they endure when Allah's punishment strikes.
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surah _Ya-Sin 36: 1-12
321
Anwar-ul-Bayan (vy. 7
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In the name of Allah, the Beneficent, the Most Merciful.
(1) Ya Sin. (2) By the oath of the wise Qur'an. (3) You are verily among the messengers. (4) On the straight path. (5) A revelation of the Mighty, the Most Merciful (6) To warn a nation whose forefathers were not warned and who were negligent. (7) The decree has been passed against most of them, so they will not believe. (8) We shall place a yoke around their necks, which reaches to their chins, so their gazes are fixed upwards. (9) We have placed a barrier in front of them and a barrier behind them, and We have enveloped them so they cannot see. (10) It is the same to them whether you warn them or you do not warm them. They will never believe. (11) You can warn only him who follows the advice and fears Ar Rahm4n (the Compassionate) without seeing Him. Give him the glad tidings of forgiveness and a bountiful provision. (12) Verily only We revive the dead and record what they send ahead and the trails they leave. We have meticulously recorded everything in the clear Book.
Surah Ya-Sin 36: 1-12
322
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THE HOLY PROPHET plus ac 4! de IS ALLAH'S
AND THE QUR'AN IS FROM ALLAH
Anwar-ul-Bayan (v.7)
HOLY PROPHET
Only Allah knows the meaning of "Ya Sin" which is from the
"Mutashabihat" verses. Rebutting those who denied the Prophethood of the Holy Prophet pl-y ae 3! ie, Allah declares, "By the oath of the wise Qur'an! You are'
verily among the messengers on the straight path." The declaration of Allah is more than sufficient against the blasphemy of the disbelievers.
Allah then replies to their rejection of the Qur'an. Allah says that the Qur'an is "A revelation of the Mighty, the Most Merciful." In this verse, Allah refutes the notion of those who refute the divine origin of the Qur'an.
Allah then outlines the purpose of revealing the Qur'an and _ the Prophethood of the Holy Prophet -; at 3) +. Allah sent them "to warn a nation whose forefathers were not warned and who were negligent..." the Holy Prophet 4 2
pi-y «le was sent among the Arabs where his duty began. The Arabs were the progeny of Sayyidina Ibrahim > «te but no Prophet had come to them for a very long time.
Because no Prophet had come to them for a long time, the Arabs had become negligent of the rights they owed to Allah. It was therefore necessary for the Holy Prophet ,L-; «te si .L to direct them onto the straight course.
"The decree has been passed against most of them, so they will not believe." This verse consoles the Holy Prophet -l-; + +i +, telling him not to grieve about those who do not believe him because Allah had already decreed that they will never believe.
Allah then describes one of the punishments the disbelievers will suffer.
Allah says, "We shall place a yoke around their necks, which reaches to their chins, so
their gazes are fixed upwards. We have placed a barrier in front of the:1 and a barrier behind them, and We have enveloped them so they cannot see." Their hands will also be bound to these yokes, and they will be blind.
Allama Qurtubi «Je 5\ a«, writes that the above punishment will be meted
out to them in Hell. He has deduced this from Surah Mu'min, where Allah says,
"When yokes will be placed around their necks, as well as chains. They will be dragged into the boiling water, after which they will be cast as fuel for the Fire." This interpretation rules out any metaphorical interpretations.
THE CIRCUMSTANCES .SURROUNDING THE REVELATION OF THE ABOVE VERSES
Ruhul Ma'ani" reports from Sayyidina Abdullah bin Abbas «+ i 2, that the Holy Prophet ,t- at a .t2 was once reciting the Qur'an loudly in the Haram which displeased the polytheists. Some of them decided to harass the Holy Prophet pL; «le a! 6 and sneaked behind him to seize him. However, Allah punished them instead. From their necks downwards, their bodies became paralysed and they all turned blind. They pleaded with the Holy Prophet 4! J+ iy ale to pray to Allah to cure them because of their relationship with him. When the Holy Prophet Ly te a) .te prayed to Allah, their conditions were restored and the above verses were revealed.
Surah Ya-Sin 36: 1-12
323
Anwar-ul-Bayan (v.7)
According to this narration, the punishment described in the above verse took place in this very world. The punishment in the Hereafter will certainly be much worse.
"Ruhul Ma`ani" has also reported that once, Abu Jahl decided to kill the Holy Prophet -l-) we 4) le while he was performing Salah in the Haram. He took a tock and proceeded to carry out his evil intention. However, as he approached the Holy Prophet pi) «te 4! le and raised the rock, his hand became firmly stuck to his neck. He returned to his companions, who tried in vain to release the hand from the neck.
Another person then took the rock from him and proceeded to accomplish what Abu Jahl had failed to do. As this person approached the Holy Prophet i+ ivy ate ss, Allah took away his eyesight. As he could not find his way back, his companions had to call him back. Thereafter, a third villain proceeded with the same thought in mind. As he was walking towards the Holy Prophet «e 41 Jo ns, he suddenly turned back in flight. When his accomplices asked him the reason, he replied that a large camel appeared before him as he approached the Holy Prophet 1+) ot 4 te. He told them that he had never seen such a large
camel in his, life, and it was ready to devour him if he dared draw closer to the
Holy Prophet ploy ale ai ole,
The author of "Ruhul Ma'ani" writes that if the above verses were revealed because of this incident, the specific punishment mentioned in the verse ["We shall place a yoke around their necks, which reaches to their chins, so their gazes are fixed upwards." J is metaphorical and denotes that these people are helpless against Allah and His Holy Prophet ply ale ai Le.
Thereafter, Allah says, "It is the same to them whether you warn them or you do. not warn them. They will never believe." When people make themselves blind to the truth and deaf to all advice, their hearts cannot be penetrated. It is only possible to "warn him who follows the advice and fears Rahman without seeing Him." This refers to the believer (Mu'min), who fulfils Allah's commands and fears retribution for his shortcomings. Allah declares, "Give him the glad tidings of forgiveness and a bountiful provision."
"Verily only We revive the dead and record what they send ahead and the trails they leave. We have meticulously recorded everything in the clear Book {the Lawhul Mahfuz (The protected tablet)}." Every deed, good or bad, is recorded. The phrase "the trails they leave" alludes to the fact that the trails of any deed (good or evil carried out by the deceased) which another person follows, will be recorded in favour of the deceased person (if it is good), or against him (if it is evil).
If a person teaches another to recite the Qur'an, to perform Salah, etc, then he will receive the rewards of the second person's Qur'anic recitation or Salah even after his death. Similarly, if a person built.a Masjid or wrote a religious
book, he will continue to receive the rewards of all those who benefit from the
Masjid or the book. On the other hand, if a person starts a Bid'ah (religious innovation) or another evil deed, he will be responsible for the sins of all those who emulate him, even if he has left the world.
SayyidinAabu Hurayra «+ i! ..2, reports from the Holy Prophet pi-y ate ai be
Surah Ya-Sin 36: 13-19
324
Anwar-ul-Bayan (v. 7
that the rewards of the following deeds will continue to accrue to the credit of a person even after his death:
fli Knowledge that he has acquired and spread.
(ld Leaving pious children behind.
is Leaving behind a copy of the Qur'an.
ius Building an inn for travellers to use (for free).
(3 Digging a well (or any other water source).
£4 Spending in charity while healthy and sick. [Ibn Majah p. 22]
The Holy Prophet -, a «! .t+ has also said, "Whoever initiates something good in Islam will accrue the rewards for it, as well as the rewards of all those
who emulate his act, without diminishing their rewards in the least. (On the other hand,) Whoever initiates something evil in Islam will accrue the sin for it,
as well as the sins of all those who emulate his act, without diminishing their sin in the least." [Muslim]
Certain commentators have mentioned that "the trails they leave refers to the footprints people leave when they waik to the Masjid for Salah. Sayyidina Jabir as &\ 42, reports that once, some land became vacant round the Masjid during the time of the Holy Prophet ,i-) is 4) 12. The Banu Salamah tribe, who lived far from the Masjid, decided to occupy the land. When the Holy Prophet +3 ae 4! 6 heard of this, he advised them to remain where they were because their footprints were being recorded ie. the rewards for every step taken to the Masjid was recorded to their credit. ["Mishkat" p. 68]
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(13) Cite to them the parable of the people of the village when the messengers came to them. (14) When We sent two to them, the people falsified them. Thereafter, We strengthened them with a third.and they said, "We have certainly been sent as messengers to you people." (15) The people said, "You are merely humans like ourselves. Allah has not revealed anything. You are only lying." (16) They replied, "Our Lord knows that We have been sent as messengers to you people." (17) "Clear propagation is our only responsibility." (18) The people
said, "We augur an evil omen from you. If you do not desist, we will surely stone you and a painful punishment from us will definitely afflict you. (19) The messengers said, "Your omen is with you. Is it an evil omen that you have been given advice? You are but a transgressing nation."
THE INSOLENCE MESSENGERS
OF A NATION
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ALLAH'S
The above verses cite the epic of the inhabitants of a town (probably Antioch), to whom Allah sent two messengers. Certain commentators have mentioned that these two were not Prophets pH!) ge but two disciples of Sayyidina Isa -%. ale. Because they set out on the instruction of Allah's messenger (acting on Allah's orders), Allah says, "When We sent two to them, the
people falsified them."
Other commentators say that the two were Prophet p>.) ate. Nevertheless, the people of the town refused to listen to them, after which Allah "strengthened them with a third and they (collectively) said, `We have certainly been sent as messengers
fo you people."
However, "The people said, `You are merely humans like ourselves. Allah has not revealed anything. You are only lying."'
The messengers replied, "Our Lord knows that We have been sent as messengers to you people. Clear propagation is our only responsibility (we have a duty to fulfil
irrespective of your response)."
"The people said, `We augur an evil omen from you.'" They said this because they blamed the messengers for the split in their community. Commentators also say that because of their sinful ways, Allah punished these people by causing certain calamities and disasters to befall them. However, they blamed the messengers for this. Tey also added, "If you do not desist, we will surely stone you (to death) and a painful punishment from us will definitely afflict you."
The three messengers replied, "Your omen is with you." They told the people that the evil that affects them is a result of their own devices which they cannot -- attribute to the messengers. The only work that the messengers did was advise the:people. Therefore, they asked, `Is it an evil omen that you have been given advice? You'are but.a transgressing nation (your transgression in disbelief has landed you in the
predicament you find yourselves in)."
The Holy Prophet --; «J+ 41 1» has mentioned that auguring omens is an act of polytheism (shirk). However, the statement of the three messengers was
merely in response to the earlier statement of the people.
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Surah Ya-Sin 36: 20-32
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Anwar-ul-Ba
PART TWENTY-THREE
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(20) A man came running from the farthest end of the town saying, "O my
people! Follow the messengers." (21) "Follow those who do not ask for any payment from you, and who are rightly guided." (22) "Why should I not worship the One Who has created me, and to Whom you all shall return?" (23) "Why should I take another as deity besides Him? If Ar Rahman (the Compassionate) intends any harm to reach me, their intercession will not help
me in the least, nor can they rescue me." (24) "I would then surely be in manifest deviation." (25) "I have certainly believed in your Lord, so listen to me." (26) It was said, "Enter Jannah (Heaven)." He said, "If only my people had known... (27) "...because of what my Lord had forgiven me and made me from among the honoured ones!" (28) We did not dispatch any army against his nation after him, nor were We going to. (29) It was only a single scream after which they were suddenly extinguished. (30) What anguish about My bondsmen! They mock every Prophet that comes to them. (31) Have they not seen how many were the nations that We destroyed before them? They will certainly never return to
them. (32) They will all be present before Us collectively.
Ssuorarh. YYa-SSin_ 36 ;_20-32
327
Anwar-ul-Bayan (v. 8
A MAN FROM THE TOWN ADVISES THE PEOPLE TO ACCEPT THE CALL OF THE MESSENGERS
When the people of the town rejected the message of the messengers,
"A man came running from the farthest end of the town saying, `O my people!
Follow the messengers." He told them that the messengers were sincere, "do not ask
for any payment" and "are rightly guided." It is for these reasons that they should
be followed.
Then, making reference to himself, the man urged them to worship Allah.
He said, "Why should I not worship the One Who has created me, and to Whom you all
shall return?" He tried to impress upon their minds that Only Allah is worthy of worship because He has created the universe, and that it would be foolish to worship any other being, especially with the knowledge that everyone has to
return to Allah.
Since the people were polytheists, he addressed them further saying, "Why should I take another as deity besides Him? If Ar Rahman (the Compassionate) intends any harm to reach me, their (the false god's) intercession will not help me in the least, nor can they rescue me. (If I were to take others as deities,) Iwould then surely be in manifest deviation." Without directly saying it, he presented the message to them that they _ were astray by worshipping helpless beings.
He then declared his faith saying, `I have certainly believed in your Lord, so listen to me." Instead of saying "my Lord," he said "your Lord" so that they take note of the fact that they should also be worshipping Allah;
He therefore made them aware of the following facts: (4 That they should worship only Allah Who created them. LA That they will have to return to Allah.
(2) The other gods are helpless.
Gi They have all deviated.
{4 They should adhere to the correct religion.
"Ma'alimut Tanzil" reports that the people attacked him when he said this to them and killed him. Sayyidina Abdullah bin Mas'ud «+ al 2, says that they trampled him so violently that his intestines were exposed .
After he had attained the lofty rank of martyrdom, `it was said (to him),
`Enter Heaven.' He said, `If only my people had known because of what my Lord had forgiven me and made me from among the honoured ones!" Despite what they did to him, he wished that they could also have accepted Islam, be forgiven and honoured with entry into Heaven.
"Ma'alimut Tanzil" reports that, after the people martyred him, Allah instructed Sayyidina Jibr'il 4! «lc to punish them. Jibr'il i «le gave a loud scream and they all perished. Referring to this, Allah says, "We did not dispatch any army against his nation after him, nor were We going to. It was only a single scream after which they were suddenly extinguished."
Surah Ya-Sin 36: 20-32
328
Anwar-ul-Bayan (v, 8
This epic was to be a lesson for humanity until Judgment day. Allah does not require troops and an elaborate arsenal to destroy people. All He did in this case was a scream. Allah can do anything by merely intending it, but He destroyed them by means of a scream for a reason known to Him. Whereas these people were once brimming with pride and arrogance, they now lay dead like an _ extinguished fire, with no trace but ashes.
The fact that this person was instructed to enter Heaven shows that he was from that fortunate group of people who will enter Heaven without reckoning and will not even be required to wait for Judgment day. This is not too much to expect from Allah's mercy. However, other commentators have mentioned that the command "Enter Heaven" is a glad tiding to him, informing him that he will be admitted to Heaven on the Day of Judgment. Therefore, he wished his people well after experiencing the bliss of being honoured in the grave.
"We did not dispatch any army against his nation after him, nor were We going to." This verse proves that Allah does not always send the angels to destroy a nation. However, there are occasions (like the battle of Badr) when Allah dispatched an army of angels to deal with the disbelievers.
"What anguish about My bondsmen!" An expression like this is usually used when a person regrets the loss of something worthwhile. This is merely an expression people use, but Allah is free of anguish and remorse. The author of "Ruhul Ma'ani" has mentioned interpretations of this expression, one of them being that the phrase actually means: "O people! Express your anguish about the condition of My bondsmen because "They mock every Prophet that comes to them." He then writes that this interpretation appears most appropriate.
"Have they (the Makkan polytheists) not seen how many were the nations that We destroyed before them? They will certainly never return to them." The Quraysh often passed by the ruins of previously destroyed nations. These people will never return to the properties that they left behind, which did not assist them when Allah's punishment came.
"They will all be present before Us collectively." After these people were destroyed in this world, they still have to face Allah on the Day of Judgment. They will then be proven guilty ae ay. doubt and condemned to eternal punishment in Hell.
LESSONS LEARNT FROM THIS INCIDENT
Allah sent a third messenger to strengthen the two. This teaches people that the work of propagation is more effectively accomplished in groups, rather than individually. Although a person can preach on his own (and will be rewarded for it) there are greater benefits in preaching in groups.
Another lesson learnt from the behaviour of the person from the far end of the town is that people of a locality should actively support the efforts of preachers.
"Follow those who do not ask any payment from you, and who are rightly guided." This teaches people that preachers of religion should never ask people for anything. They should carry their own provisions with them and make their own
Surah Ya-Sin 36: 33-36
329
Anwar-ul-Bayan (v. 8
arrangements for boarding and lodging. They should also never desire anything from the people.
In numerous verses, the Qur'an quotes the statement of the Prophets «ls pus, where they told the people, "! do not ask you for any remuneration for this. My remuneration is the responsibility of Allah, the Lord of the universe."
Allah instructs the Holy Prophet -L-y «te 41.4 in Surah Saba saying, "Say, `You can keep whatever payment I may have asked of you. My recompense is Allah`s
responsibility, and He is Witness over all things." [Surah 34, verse 47]
Allah instructs in Surah Sad, "Say, `I do not ask you people for any remuneration or this, and I am not among5st those who Ppretend." [Surah 38, verse 86]
The above verse also teaches people that the person who preaches should himself be "rightly guided." If this is the case, his preaching will be more effective and people will not be able to point fingers at him.
A preacher must also address people in a manner pleasing to them. The person in the incident addressed them as "O my people!" By saying this, he won their attention because they regarded him as a part of them.
Although he was referring to the disbelief of the people, the person used his own name when he said, "Why should I not worship the One Who has created we He did not say, "Why should you people not worship the One Who has created you." this manner, he drove the message home and proved to them the reasons a worshipping Allah. Since he was addressing them after all, he added, "and to Whom you all shall return?" He did not say, "to Whom I shall return." Fro he urged them to reconsider their plight.
By saying that if he left the true religion, `I would then surely be in manifest deviation," he intended to tell them that they were astray by remaining as polytheists.
He then declared his faith saying, `I have certainly believed in your Lord, so listen to me." Instead of saying "my Lord," he said "your Lord" so that they take note of the fact that they should also be worshipping Allah. In this way, they will realise that worshipping other gods will lead them to destruction.
Allah inspires the hearts of people who préach His Din (religion) sincerely so that they address people in a most befitting and cordial manner. They are then able to address people in a manner that is effective and not offensive.
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330
Anwar-ul-Bayan wv.4) ,
(33) Dead earth is a sign for them. We revive it and extract grains from it, which
you eat. (34) We place orchards of date palms and grapes on earth and cause .
springs to gush forth... (35) ....so that they may eat from its fruit, even though
their hands have not made it. Will they not be grateful? (36) That Allah is Pure
Who created every couple that the earth grows, from among people, and other
things about which they have no knowledge.
:
ALLAH REVIVES BARREN FIELDS AND CREATED EVERYTHING THAT GROWS ON EARTH
There are various signs of Allah's great powers everywhere. Allah says,
"Dead earth is (also) a sign for them. We revive it and extract grains from it, which you
at." When certain parts of the earth become parched and lifeless because of a
lack of water, Allah revives the land by sending a little rain. Thereafter, the crops
_ begin to flourish, providing food for thousands of men and animals. Allah also
discusses some of the other products of the land, when He says, "We place
orchards of date palms and grapes on earth, and cause springs to gush forth." These
springs (and other water sources) irrigate the fields for years thereafter, from
which man continuously benefits.
;
Allah says that He has provided these things for people "So that they may eat from its fruit, even though their hands have not made it." Man has no share in the growing of the seeds after they have been planted. It is only Allah Who makes them sprout, grow and flourish. This demands that man be grateful to Allah. It is for this reason that Allah asks, "Will they not be grateful?"
"That Allah is Pure (from all defects) Who created every couple that the earth grows, from among people, and other things about which they have no knowledge." Allah has created every living pair among man and plant. He created everything that man has knowledge of, as well as everything about which man has no knowledge. Every creature is part of Allah's creation.
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(37) The night is a sign for them. We draw the day out of it and they are suddenly left in darkness. (38) The sun travels towards its destination. This is the decree of the Mighty, the All Knowing. (39) We have stipulated phases for the moon, until it returns like a branch of a old date palm. (40) It is not possible for the sun to catch the moon, nor is it possible for the night to precede the day. They all swim within their orbits.
Surah Ya-Sin 36: 37-40
331
:
Anwar-ul-Bayan (v. 8
THE DAY, NIGHT, SUN AND MOON ARE ALL MANIFESTATIONS _ OF ALLAH'S POWER
After discussing earthly phenomenon, Allah proceeds to discuss heavenly bodies. Allah begins by saying, "The night is a sign for them." By studying the alternation of night and day, people will realise that Allah controls their precise systematic timing.
"We draw the day out of it and they are suddenly left in darkness." When Allah extracts the light of day, the night begins to appear, which eventually envelopes everything.
"The sun travels towards its destination." While the sun and its phenomenal radiance are sufficient to denote Allah' s great power, the orbit and motion of the sun are separate signs altogether. Allah has created it so perfectly, that it cannot shift an inch from its designated orbit in space.
"This is the decree of the Mighty, the All Knowing." Allah has predetermined the pattern in which the sun rotates and orbits. During the summer months, the position of the sun on the horizon is different and this position changes during the winter months. This does not vary over the years.
Certain commentators have stated that "its destination" refers to the fixed
annual pattern that the sun follows in its orbit. Others say that the sun travels to a certain limit in the west, after which it returns to another limit in the east. Each limit is referred to as a "destination."
Another group of commentators are of the opinion that the "destination" refers to the position of the sun as it reaches each of .the twelve zodiac stars and moves to the other. Some say that this refers to the specific time when the sun completes its prescribed course. It will then cease to exist.
THE PROSTRATION OF THE SUN
The above are all opinions. The truth of the matter is contained in a hadith that Sayyidina Abu Dharr «s <i ..2, has reported from the Holy Prophet «le a! 1. ry. He reports that once when the sun set, The Holy Prophet Ly ale ati be asked
him if he knew where the sun went to. Sayyidina Abu Dharr «+ a ws, replied,
"Allah and His Holy Prophet gly «le ) Le know best."
Thereupon the Holy Prophet 5 ale a we said, "Indeed, the sun travels
until it reaches beneath Allah's throne, where it prostrates.
It then seeks Allah's permission to rise from the east as normal. It is then granted leave. The day will occur when it will be denied permission, after which it will rise from whence it set (the west). This is the meaning of "The sun travels towards its destination.' Its destination is beneath Allah `s throne." [Bukhari and
Muslim]
Some -people have objected to this hadith by saying that modern
instruments, constantly monitoring the sun's motion, have not detected this
period of the sun's prostration. It must be noted that nothing can be allowed to overrule a statement of the Ahadith. It should also be noted that the possibility exists that this period of prostration is so brief and inconspicuous that even
Surah Ya-Sin 36: 41-47
332
Anwar-ul-Bayan (v. 8
enna
instruments can not detect it.
This hadith also refutes that interpretation of certain people who say that the sun reaches its "destination" only once annually.
NOTE:
It will be an act of disbelief to refute the fact that the sun moves, because the Qur'an establishes this fact. However, the Qur'an does not state that the earth is in motion. Whereas Surah Nam! states that the earth is "stable - this does not mean that it is stationary in space, but. stationary for the people living on earth, thereby allowing them to accomplish their various tasks with ease. This is the interpretation of the verse of Surah Luqman where Allah says that He placed the mountains on earth so that it does not shake with its inhabitants.
THE PHASES OF THE MOON
"We have stipulated phases for the moon, until it returns like a branch of an old date palm." The waxing and waning of the moon takes place with great precision and at the beginning and end of each lunar month, it appears withered like a dry branch of a date palm.
Enwphasising the clockwork precision of the sun and moon, Allah says, "It is not possible for the sun to catch the moon, nor is it possible for the night to precede the day." This means that the day cannot erase the night until the night ends, and vice versa. Neither the day, nor the night can work in opposition to Allah's system. Allah has prescribed certain periods when the night and day vary, which neither has the ability to contravene.
"They all swim within their orbits." This makes it clear that the orbits of the sun and the moon are spherical.
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(41) A sign for them is that We have carried their progeny on board the crowded
ark. (42) And We have made conveyances for them like the ark, which they board. (43) If We will, We could drown them and they will have no helper nor shall they be rescued... (44) ... except by Our mercy and for their enjoyment for a little while. (45) When they are told, "Fear what is before you and what is
Surah Ya-Sin 36: 48-54
333
Anwar-ul-Bayan (v. 8
behind you so that mercy may be shown to you," (they refuse to accept). (46) They are averse to every sign of their Lord that comes to them. (47) When they are told, "Spend from what Allah has provided for you," the disbelievers say to
the believers, "Should we feed someone whom Allah will feed if He wills?" You are but in manifest deviation.
SHIPS ARE FROM ALLAH'S BOUNTY, AND ONLY HE CAN RESCUE WHOEVER HE WILLS FROM DROWNING
Allah has inspired man to build ships and other marine vessels which are invaluable. Without them it would have been impossible for man to reach other continents, let alone transport goods across the oceans. Allah says, "And We have made conveyances for them like the ark, which they board." The discussion of the various animals Allah has created for transport are discussed in Surah Nahl, where Allah says, "Horses, mules and donkeys are for riding and adornment. And He creates such things about which you have no knowledge." This verse also predicts the invention (by Allah's inspiration) of modern forms of transportation like cars,
trains, trucks, planes, etc.
Allah then adds that only He can protect people when they travel. He says, "If We will, We could drown them and they will have no helper nor shall they be rescued; except by Our mercy and for their enjoymenftor a little while." Allah may rescue them if the time for their death has not yet arrived. They will then live on until their times elapses.
THE DEPRIVATION OF THOSE WHO ARE AVERSE
"When they (the disbelievers) are told, `Fear what is before you (the dangers and calamities of life) and what is behind you (in the Hereafter) so that mercy be shown to you' (they refuse to accept and) They are averse to every sign of their Lord that comes to them."
"When they are told, `Spend from what Allah has provided for you,' the disbelievers (mockingly) say to the believers, `Should we feed someone whom Allah will feed if He wills?' You are but in manifest deviation." These people are really extremely miserly and do not wish to part with their wealth. This verse proves that even the disbelievers accepted the fact that Allah is the Sustainers.
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Surah Ya-Sin 36: 55-58
334
Anwar-ul-Bayan (v. 8)
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(48) They say, "When will this promise come to pass, if you are truthful." (49) They await only a single scream to seize them while they are arguing. (50) They will then be unable to make any bequest, nor shall they return to their families, (51) The trumpet will be blown, when they will scurry to their Lord from their graves. (52) They will say, "Alas to our destruction! Who has raised us from our graves? This is what Ar Rahman (the Compassionate) has promised, and the messengers spoke the truth." (53) It will be only single scream, after which they will all suddenly appear before Us. (54) On this day, no soul shall be oppressed in the least, and they will receive retribution only for what they did.
REFUTING THOSE WHO REJECT RESURRECTION
"They say, `When will this promise (the Judgment day) come to pass, if you are truthful." In an effort to justify their rejection of the Judgment day, the disbelievers requested a date to be specified for the Judgment day to prove the truth of its advent. Of course, this request could prove nothing.
Allah says, "They await only a single scream to seize them while they are arguing." Their rejection of the Judgment day will not affect the advent of Judgment day itself. The Judgmendtay will certainly take place even though they may argue about it. The Judgment day will then seize them so suddenly that "They will then be unable to make any bequest, nor shall they return to their families."
THE STATE OF CONFUSION WHEN THE TRUMPET WILL BE SOUNDED
"The trumpet will be blown, when they will scurry to their Lord from their graves. They (the sinful and disbelievers) will say, `Alas to our destruction! Who has raised us from our graves? This is what Ar Rahman (the Compassionate) has promised, and the messengers spoke the truth."
Allah then says, `It (the second sounding of the trumpet) will be only single scream, after which they will all suddenly appear before Us." Reckoning will then commence, when every person will be punished for his/her sins and rewarded for good deeds. Allah says, "On this day, no soul shall be oppressed in the least, and they will receive retribution only for what they did."
Allah says in Surah Kahf, "They will find their deeds present, and your Lord shall not oppress anyone." [Surah 18, verse 50]
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(55) Verily the people of Heaven will be joyous in their occupation on this day. (56) They, together with their spouses will be resting on couches in the shade. _ (57) There they will have fruits and whatever they request. (58) They will have a greeting of peace from the Most Merciful Lord.
Surah _Ya-Sin 36: 59-68
335
Anwar-ul-Bayan (vy;8)
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THE BOUNTIES FOR THE PEOPLE OF HEAVEN
"Verily the people of Heaven will be joyous in their occupation on this day." The author of "Ruhul Ma'ani" writes that preoccupation with the bounties of the Hereafter will make a person oblivious of everything else imaginable. Some commentators have translated the Arabic word `fakihtn' (translated above as joyous") as "enjoying the fruit of Heaven".
"They, together with their spouses will be resting on couches in the shade. " Allah says in Surah Wagi'ah that the couches and thrones that the people of Heaven shall occupy will be woven with gold and will face each other.
Further describing the bounties, Allah says, "There they will have fruits and
whatever they request." The bounties of Heaven will therefore not be confined to what is mentioned in the Qur'an and Ahadith. A person will receive whatever
else his heart desires.
A verse of Surah Zukhruf reads: "in Heaven there shall be whatever the heart
desires and whatever pleases the eye." [Surah 43, verse 70]
Best of all will be that "They will have a greeting of peace from the Most Merciful Lord." Allah will personally greet the people in Heaven.
Sayyidina Jabir «+ i >, reports from the Holy Prophet -L-5 «le <) lethat while the people of Heaven will be engrossed in its bounties, they will suddenly behold a bright light above. When they look upwards, they will notice that Allah
has turned His attention to them. Allah will then Say, peace be on you, O people
of Heaven." ["Mishkat" p. 502]
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(59) "Separate yourselves today, O you criminals!" (60) "O children of Adam! Did I not emphasise to you that you should not worship Satan? He is certainly your open enemy." (61). "And (did I not emphasise to you) that you should worship only Me? This is the straight path." (62) "He has misled a large group
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Surah Ya-Sin 36: 58-68
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from you. Did you not have any intelligence to understand?" (63) "This is Hell about whicle you were warned." (64) "Enter it today because you used to disbelieve." (65) On this day We shall seal their mouths. Their hands will speak to Us and their legs will testify to what they earned. (66) If We will, We shall obliterate their eyes. They will run to the path, but how will they see? (67) If We will, We will transfigure them as they stand and they will be unable to go ahead
or backwards. (68) He whom We advance in age, We diminish in structure. Do they not understand?
THE PUNISHMENT OF THE CRIMINALS
After describing the condition of the people of Heaven, Allah talks about those condemned to Hell. Allah will tell them, "Separate yourselves today, O you criminals!" Although they may have lived with the believers in the world, and they may stand up with them after emerging from their graves, Allah will command them to separate from the believers because their destination will be different.
Sayyidina Imam Abu Hanifa «le | as», once spent the entire night repeating this verse in his Optional Salah. He was concerned because this announcement will be most crucial and will determine whether people will be in Heaven or in Hell.
The disbelievers will then be addressed thus: "O children of Adam! Did I not emphasise to you that you should not worship (obey) Satan? He is certainly your open enemy. And (did I not emphasise to you) that you should worship only Me? This is the straight path. He (Satan) has misled a large group from you. Did you not have any intelligence to understand? (As a result offollowing him, you should know that) This is Hell, which you were warned of. Enter it today because you used to disbelieve."
THE LIMBS OF THE SINNERS WILL TESTIFY AGAINST THEM
Further describing the torment of the disbelievers on the Judgment day, Allah says, "On this day We shall seal their mouths. Their hands will speak to Us and their legs will testify to what (i.e. to the sins) they earned."
Allah says in Surah Nur, "The day when their tongues, their hands and their legs will testify against them with regard to what they did." There is no discrepancy between this verse and the one under discussion because there will be various stages on the Judgment day, each one being different from the other. Each verse
describes a different stage. At times, the tongue will be sealed to allow other
limbs to testify. At other times, the tongue will be allowed to admit to the sins it perpetrated.
"If We will, We shail obliterate their eyes. They will run to the path, but how will they see? If We will, We will transfigure them as they stand and they will be unable to go ahead or backwards." In these two verses, Allah describes the fact that He can punish people in this very world as well. This punishment can assume various forms. Allah can remove their eyes from their faces, thereby making their faces smooth without eyes. Allah also has the power to transform them into other creatures, like He transfigured previous nations into pigs and monkeys. They will then be deprived of all their senses and will be unable to move about.
Surah _Ya-Sin 36: 69-76
337
Anwar-ul-Bayan (v. 8
AS MAN GROWS OLD, HE BECOMES PHYSICALLY WEAK RETROGRESSES
"He whom We advance in age, We diminish in structure. Do they not understand?" As man advances in age, he gradually loses the faculties he possesses. He slowly becomes deaf, weak sighted and weak in physical strength. His skin begins to lose its tautness and hangs loosely. He eventually begins to even lose his faculty of understanding. By this gradual decline, man can understand that Allah is capable of completely disfiguring a person or taking away his eyesight.
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(69) We did not teach him poetry, nor is it befitting of him. This is but advice
and the clear Qur'an... (70) ... to warn him who is living, and to establish proof against the disbelievers.
POETRY IS NOT BEFITTING OF THE HOLY PROPHET tw; as &\ gle AND THE QUR'AN GIVES ADVICE
Even though the Arabs realised that the Qur'an was not poetry, they still claimed that it was poetry to prevent others from accepting Islam. Allah replied to their claim by saying, "We did not teach him [The Holy Prophet ply ate i Lo] poetry, nor is it befitting of him." Poetry consists of imaginary figments of the mind and thus can present untruths. Such speech is certainly not befitting for a Prophet of Allah tus ate at le,
The Qur'an is also not a piece of poetry because it is without any imaginary subjects. Its composition is of the highest eloquence, while the subject matter is
certain truth. However, when people want to object, they will not see the truth.
Allah says, "This is. but advice and the clear Qur'an, to warn him who is living (ie. who has intelligence and is prepared to accept the truth), and establish proof against the disbelievers." Therefore, when the disbelievers will make excuses on the Judgment day, they will be told that Allah's Holy Prophet pL alc a! be and the Qur'an had come to them, but they refused to accept. They had therefore subjected themselves to punishment.
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Surah Ya-Sin 36: 71-76
338
Anwar-ul-Bayan (v. §
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(71) Do they not see that, from Our hand's work, We have created animals for them and they are its masters. (72) We placed these animals at their service; some of them are their means of transport, while they eat some. (73) From these
animals, they derive many benefits and drinks. Are they not grateful? (74) They adopt various gods besides Allah so that they may be assisted. (75) They are unable to render any assistance to them, and they will be a ready army against them. (76) Let not their speech grieve you. Indeed We are Aware of what they conceal and what they reveal.
ANIMALS ARE ALLAH'S BOUNTY TO MAN
Allah says, `Do they not see that, from Our hand's work, We have created animals
for them and they are its masters?" Although Allah is the True Master of
everything, He has made man the interim masters of animals. Since man does
not have complete mastery over these animals and other commodities, he will have to follow Allah's commands concerning their treatment. He cannot do as he pleases.
"We placed these animals at their service; some of them are their means of transport, while they eat of some." Man appreciates Allah's subjugation of these animals only when he loses control of them. Man then realises that if it were not for Allah, he would not have any control of these animals. It is for this reason that the following Supplication is recited when mounting one's conveyance:
{TRANSLATION: "Pure is Allah, Who has subjugated this for us whereas we would never have been able to control it and our return shall certainly be to our Lard."}
Allah says further, "From these animals, they derive many benefits and drinks (milk). Are they not grateful:" Some of the many benefits of animals are:
They are a means of transport.
They may be consumed as food.
Their skins may be used as clothing, bedding and rugs.
They are helpfu! in ploughing fields.
They are helpfu! in irrigating fields.
BBBThBeyEpBroEvide milk.
The verse refers to milk as "drinks" (i.e. ina plural form). The reason for this is that various types of milk are derived from various animals. From this milk,
man also makes butter, cheese, yoghurt, etc.
Other commentators have mentioned that the word `masharib' (translated `above as "drinks") may a'so be translated as "utensils." It was common in the past (and still in many areas of the world today), that people used the hides of animals to make utensils, water bags, etc.
surah_Ya-Sin 36: 77-83
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"They adopt various gods besides Allah so that they may be assisted. They (these gods) &are unable to render any assistance to them, and they will be ready army against them." On the Judgment day, these false gods will testify against those who worshipped them, becoming their opponents.
Allah says in Surah Maryam, "Leaving Allah, they adopt many gods so that these may be a token of honour for them. This will never be! They will soon reject their worship and become adversaries to them." [Surah 19, verses 8 1,82] -
Allah consoles the Holy Prophet ~~; «le 4! te saying, "Let not their speech grieve you. Indeed We are aware of what they conceal and what as reveal." Accordingly, Allah will punish them for their sins.
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(77) Has man not geen that We created him from a seed, and now he is suddenly an open adversary? (78) He coins similitude's for Us and forgets himself He says, "Who will give life to bones after they have decomposed?" (79) Say, "The One Who gave lifé to it the first time will revive it. He has knowledge of all things." (80) He Who created fire for you from a green tree from which you suddenly kindle fires. (81) Does the One Who created the heavens and the earth not have the power to create the likes of them? Why not? He is the Prolific
Creator, the All Knowing. (82) When He wills anything, His only command is to
say, "Be!" and it comes into being. (83) Pure is that Being in Whose hand lies the reins of everything, and to Whom you will all be returned.
FORGETTING HOW Hi WAS CREATED, MAN REFUTES THE ADVENT OF JUDGMEN? SAY
A polytheist by the name of As bin Wa'il once came to the Holy Prophet (1+ psy ate 4) with a decomposing bone. He crushed the bone before the Holy Prophet Ly ale ai te saying, "Will Allah revives this bone after I have thrown it away?" The Holy Prophet -l-s aie is replied, "Yes, Allah will certainly revive it. He will then take your life, resurrect you, and throw you into Hell." It was
Surah Ya-Sin 36: 77-83
340
eS
Anwar-ul-Bayan (v, 8 )
then that Allah revealed all the verses above. "Ruhul Ma'ani" (v.23 p.53) mentions the names of various other people regarding whom these verses may have been revealed.
Allah says, "Has man not seen that We created him from a seed...." When man accepts the fact that Allah has created him from a sperm cell, why should it be -- difficult for him to accept that Allah can also reconstruct the decayed cells of his body to resurrect him? However, man seems to forget this and opposes the Prophets p>! -¢d¢ when they remind him of these things. Therefore, Allah says that man becomes "an open adversary."
Allah continues, "He (man) coins similitude's for Us and forgets himself He says, `Who will give life to bones after they have decomposed?"' Forgetting that Allah
created him from a lowly sperm, man has the audacity to question Allah's ability to resurrect him for Judgment day.
Allah says, "Say, `The One Who gave life to it (these bones) the first time will revive it. He has knowledge of all things. "Allah knows exactly where a molecule of any substance will be at any given moment. It will therefore be simple for Him to reconstruct every person as he was:
"He Who created fire for you from a green tree..." Although green trees are
filled with moisture, which normally does not make fire,
Allah can still create fire from them. No task is difficult for Allah, not even
the task of resurrecting the dead.
The author of "Ruhul Ma'ani" writes that two trees exist, called the `Murkh' and the `Tfar.' These trees are so succulent in nature that water drips from them. However, fire is created when the branch of one is rubbed against the branch of
the other. People used these to ignite their fires in the past. It is with reference to this that Allah says, -..a green tree from which you suddenly kindle fires."
Allah then presents another proof to substantiate the advent of Judgment day. Allah says, "Does the One Who created the heavens and the earth not have the power to create the likes of them? Why not? He is the Prolific Creator, the All Knowing." It is foolish to believe that a Being Who can create such large and powerful phenomenon like the heavens and the earth cannot resurrect a man!
"When He wills anything, His only command is to say, `Be!' and it comes into being." When Allah can create magnificent masterpieces by merely saying, "Kun! ("Be!)", how can one believe that He cannot resurrect people?
"Pure (from defects) is that Being in Whose hand lies the reins of everything (including resurrection), and to Whom you will all be returned." Rejecting the advent of Judgment day will subject one to punishment in the Hereafter, when everyone will be presented before Allah.
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In the name of Allah, the Beneficent, the Most Merciful.
(1) By the oath of those angels who stand in rows! (2) And by those angels who censure! (3) And by those angels who recite the `reminder'! (4) Without doubt, your Deity is One. (5) He is the Lord of the heavens, the earth, whatever is between the two and He is the Lord of the points of the sun's rising. (6) Verily, We decorated the sky of this world with the adornment of the stars. (7) As a protection from every rebellious Satan. (8) They cannot eavesdrop on those (angels) of the upper heights and are pelted from every direction. (9) (They are) Repelled and shall have an eternal punishment. (10) Except for the one who snatches something and a flaming spark pursues him.
ALLAH IS THE ONLY DEITY AND HE IS THE LORD OF EVERYTHING
Allah takes an oath by various categories of angels to emphasise that He is the Only Deity. Allah begins by saying, "By the oath of those angels who stand in rows!" These angels remain in this formation to worship Allah.
The Holy Prophet ,l-y ale .t) Le once told the Sahabah (Companions) i 2, res, "Will you not form rows like the angels do in front ofAllah?"
When the Sahabah (Companions) 4 4 .2, asked how the arigels form their tows, The Holy Prophet Ly ale <i) UL» replied, "They first complete the rows in front,
Surah As-Saffat 37: 1-10
342
Anwar-ul-Bayan (y ;
and stand close together." {"Mishkat" p. 98]
"And by those angels who censure!" The Arabic word `zajar' (translated above as "who censure") also means to prevent and stop. The author of "Ruhul Ma'anj writes that these are the angels who prevent people from sinning, prevent Satan's evil influences, and inspire people to do good deeds.
"And by those angels who recite the `reminder'!" These are the angels why recite Allah's scriptures to the Prophets >! ple. They convey the scriptures from Allah to the Prophets >) -4s. Another interpretation is that they are those angels who are engaged in Allah's remembrance (Dhikr) and glorifying Him.
These oaths were taken to emphasise the point that "Without doubt, your Deity is One." Allah then goes on to describe His attributes. He says, "He is the
Lord of the heavens, the earth, whatever is between the two and He is the Lord of the points of the sun's rising." The sun rises and sets at different points during the summer and the winter months; therefore the reference is made in the plural in this verse.
THE STARS ARE AN ADORNMENT AS WELL AS A MEANS OF PROTECTION FOR THE SKY
Allah says, "Verily, We decorated the sky of this world with the adornment of the
stars; as a protection from every rebellious Satan."
Before the advent of the Holy Prophet +3 a 4) Je, the Satans (plural of Satan) used to frequently ascend to the skies, where they overheard the angels discussing future events. They used to then report these matters to fortune-tellers together with a hundred lies. When any of these events transpired as they had reported, people would begin to have faith in these fortune-tellers. However, when the Holy Prophet ls le «| t+» was sent as a Prophet , the Satans were barred from reaching the skies.
Therefore, Allah saysy "They cannot eavesdrop on those (angels) of the upper heights and are pelted (with the stars) from every direction. (They are) Repelled and shall have an eternal punishment." They can no longer eavesdrop as they did in the past.
"Except for the one who snatches something and a flaming spark pursues him." When some of these Satans are not deterred from attempting to eavesdrop, and manage to hear something, a flaming star is hurled at him. This star scorches him to cinders or makes him insane.
Allah says about the stars in Surah Mulk that He has "made them a means of pelting the Satans." Surah Hijr and the above verses of Surah Saffat mention that every Satan who attempts to eavesdrop will be pelted by these stars.
People have objected to these verses by saying that the phenomenon of stars chasing the Satans cannot be witnessed, and can therefore not be proven. The following are some of the replies:
i) The occurrence could be so distant that man cannot see
it.
fj =These "sparks" could be products of the heat generated
surah As-Saffat 37: 11-21
Anwar-ul-Bayan (v. 8
by stars and not the stars themselves.
`(2 The occurrence cannot be seen during the day because of the light of the sun.
It should also be understood that it is not necessary that every shooting star a pellet against a Satan. There could well be other reasons as well for their occurrence.
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(11) Ask them whether their creation was more difficult than the other things
We created. Verily, We created them from sticky clay. (12) You will be surprised as they mock: (13) When they are given advice, they do not take heed. (14) When they see a miracle, they begin to ridicule. (15) They say, "This, is nothing but manifest magic." (16) "Will we be resurrected after we have died and become dust and bones?" (17) "Or will this happen to our early forefathers?" (18) Say, "Yes! And you will be disgraced." (19) There will be only a single shout, after which they will all instantly stand up to look. (20) They will say, "Alas! This is the Day of Reckoning." (21) "This is the Judgement Day, which you used to deny."
A WARNING FOR THOSE WHO RIDICULE MIRACLES AND THE ADVENT OF JUDGMENT DAY
"Ask them (those who refute Judgment day) whether their creation was more difficult than the other things We created." When a person realises that Allah is Able to create gigantic and powerful creations, he will realise that Allah is certainly Capable of resurrecting people.
"Verily, We created them from sticky clay." Allah created man from something that had no form nor any structure. Such things should eo man to come pinte Allah's greatness.
"You will be surprised as they mock (because they refute Allah's great powers). When they are given advice, they do not take heed." In fact, they are so obstinate that even "When they see a miracle, they begin to ridicule. They say, `This is nothing but manifest magic."
When they have reached such a stage of insolence, there can pSno hope for their guidance.
Surah As-Saffat 37: 22-36
344
Sowarul-Bayan (.y
Allah quotes them as saying, "Will we be resurrected after we have dieg and become dust and bones? Or will this happen to our early forefathers?" They deem it impossible that they will ever be resurrected.
Allah replies, "Say, "Yes! (Despite your sarcasm, you will be resurrected), And you will be disgraced (when the error of your'ways will be exposed)."
Resurrection and Judgment day will not be difficult at all but it will come to pass with "only a single shout, after which they will all instantly stand up to look"
People will rise from their graves when the trumpet will be blown for the firs,
time. Allah says in Surah Zumar, "Thereafter, it will be blown a second time, whey
they will all suddenly be standing, watching." [Surah 39, verse 68]
When the disbelievers will rise from their graves, "They will say, `Alas! This is the Day of Reckoning." Allah will then tell them, "This is the Judgement Day, which -you used to deny." They will then be subjected to punishment for their sins.
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(22) "Assemble the oppressors, their companions and whatever they worshipped..." (23) ....apart from Allah, and lead them to the road of the Blaze."
(24) "Halt them, for they will have to be questioned..." (25) "What is the matter
with you that you do not help each other?" (26) On that day they will have surrendered. (27) They will turn to each other asking questions. (28) They (the followers) will say, "You people used to come to us with great might." (29) The. leaders will reply, "But you people were never believers. (30) "We never had ary authority over you, but you were a rebellious nation." (31) "The decree of our Lord has therefore been established against us. Undoubtedly, we shall all taste."
(32) "We led you astray while we were ourselves astray." (33) Undoubtedly, they
will all share in the punishment today. (34) Thus do We treat the criminals. (35) They were the ones who were proud when they were told, "There is none worthy of worship besides Allah." (36) They used to say,"Should we leave our - gods for an insane poet?"
surah_As-Saffat 37: 22-36
rr
345
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Anwar-ul-Bayan (v. 8
THE DISBELIEVERS WILL BLAME EACH OTHER ON JUDGMENT
DAY
Surah Saffat now discusses the condition of people on the Judgment day,
after which Heaven and Hell are mentioned.
After the trumpet is sounded the second time, Allah will command the angels saying, "Assemble the oppressors (the disbelievers), their companions (i.e. their followers) and whatever they worshipped apart from Allah, and lead them to the road of
the Blaze. Halt them, for they will have to be questioned..."
When they are halted, they will be asked, "What is the matter with you that
you do not help each other?" In this world, they were allies to each other and they even promised to bear the burden of their fellow disbelievers on the Judgment
day. Allah quotes them in Surah Ankabut as saying, "Follow our way and we will
bear the burden of your sins." [Surah 29, verse 12]
However, no one will be able to assist another on the Day of Judgment and
each one will hang his head down in disgrace. Allah depicts this scene saying, "On that day they will have surrendered (knowing that they will be punished)."
Sayyidina Anas bin Malik «+ | ..2, reports from the Holy Prophet «& 4! J. ~~, that people will be clinging onto those who called them towards something, even if the one being called was a single individual. They will never let go. The
Holy Prophet 5 ale i) Le then recited the verse, "Halt them, for they will have to be questioned. What is the matter with you that you do not help each other?"
"They will turn to each other asking questions. They (the followers) will say, `You people used to come to us with great might (i.e. exercising your influence and authority over us, you induced us to perpetrate disbelief, but cannot assist us today).' The leaders will reply, `But you people were never believers." They will tell their followers that
they (the leaders) merely told them to disbelieve, but it was them (the followers)
who actually carried out the action of disbelieving.
The leaders will also tell their subordinates, "We never had any authority over you..." ie. We never forced you to disbelieve, but merely spoke to you. The fact of the matter is that "you were a rebellious nation." You refused to accept the truth, so you disbelieved of your own will.
THE SINNERS ADMIT THAT THEY DESERVE TO BE PUNISHED
The disbelievers will then declare, "The decree of our Lord has therefore been
established against us. Undoubtedly, we shall all taste." i.e. Allah has decreed that all
disbelievers and polytheists must enter Hell. We must therefore suffer the consequences of our deeds.
"We led you astray while we were ourselves astray." Both groups were disbelievers and must therefore enter Hell.
Allah says, "Undoubtedly, they will all (leaders and followers) share in the punishment today."
"Thus do We treat the criminals. They were the ones who were proud when they were told, "There is none worthy of worship besides Allah."' we They were too proud to
Surah As-Saffat 37: 37-49
346
Anwar-ul-Bayan vv.8)
submit to the call of monotheism and worship Allah.
"They used to say, `Should we leave our gods for an insane poet?"' They rejected oneness of Allah as well as the Prophet hood of the Holy Prophet of their time, For this reason, they will be punished as all disbelievers are in the Hereafter.
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(37) He brought the truth and the messengers also confirmed him. (38) You will all definitely taste a grievous punishment. (39) You will be given retribution only for the deeds that you carried out. (40) Of course, the situation of Allah's chosen bondsmen will be different. (41) For these people there will be a ae provision... (42) ...of fruit. And they will be honourably treated... (43). gardens of eternity... (44)...Sitting on thrones, facing each other. (45) They a be presented with goblets filled with flowing wine. (46) (It will be) white and delicious for the drinkers. (47) It will neither produce headaches, nor will they be intoxicated by it. (48) With them, there shall be wide-eyed damsels, whose gazes are ever lowered. (49) As if they are well preserved eggs.
THE DISBELIEVERS WILL SUFFER IN HELL, WHILE THE BELIEVERS WILL ENJOY THE PLEASURES OF HEAVEN
Refuting the allegation of the disbelievers that the Holy Prophet «te ai Jo ry is (Allah forbid!) "an insane poet," Allah says, "He brought the truth and the (previous) Geigh also confirmed him." All the Prophets ->W le before the Holy Prophet -l-y ale ai bo preached monotheism and they even foretold the advent of the Holy Prophet peg dele ail leo,
However, the disbelievers still refused to believe in the Holy Prophet 41 + | "ley ale and what he preached. Allah warns them saying, "You will all definitely taste a grievous punishment (because of this arrogant attitude.) You will be given retribution only for the deeds that you carried out."
"Of course, the situation of Allah's chosen bondsmen will be different." They will be granted salvation in the Hereafter on account of their Belief. Allah says further, "For these people there will be a familiar provision of fruit." Allah says in Surah Tar, "We shall grant them additional fruit and meat as they desire." [Surah 52,
verse 22]
"And they will be honourably treated in gardens of eternity (where they will be) Sitting on thrones, facing each other. They will be presented with goblets filled with
-"Saffat 37: 50-61
Anwar-ul-Bayan (v. 8
owing wine." Just as Heaven will have rivers of milk, water and honey, it will also have rivers of pure wine, which will be served to them by attendants. Describing this wine, Allah says, "(It will be) white and delicious for the drinkers. It
will neither produce headaches, nor will they be intoxicated by it." Therefore, none can question the purity of this wine.
Sayyidina Abdullah bin Abbas «+ 4) _.2, says that the wine of Heaven will
not have the odour present in the wines of this world, and it will not be detestable like worldly wine. The wine of Heaven will be extremely tasty and
will not adversely affect the body either.
"With them, there shall be wide-eyed damsels, whose gazes are ever lowered." These women will be so pure, beautiful and attractive, that it will seem "As ifthey
are well preserved eggs." This denotes that they will be protected against all evils and will be pure. The Arabs commonly described beautiful women as eggs.
Allah says in Surah Rahman that these damsels will be like rubies and
pearls. Some commentators say that since extremely white women (resembling the colour of eggs) are disliked by many, the women of Heaven will vary according to the taste of people. Some will have the reddish shade of rubies,
while others will have different complexions.
The verse also says that these women will cast their gazes downwards, which denotes that they will be modest and will have eyes only for their husbands. [Sayyidina Abdullah bin Abbas «+ 4 _.2,]
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(50) They will face each other to pose questions to one other. (51) One of them will say, "I had a certain companion... (52) "..who used to say, `Are you from those who confirm?"' (53) "Will we really be given the retribution for our deeds when we die and become sand and bones?" (54) He will ask, "Do you want to have a look?" (55) When he looks, he will see him in the midst of Hell. (56) He will say, "By Allah! You almost destroyed me." (57) "If it were not for the bounty of my Lord, 1 would have certainly been from those brought forward." (58) `Is not so that we shall not die again... (59) "...except for our first death, and
we will not be punished?" (60) Undoubtedly, this is the greatest success. (61) Those who wish to act should act in a like manner.
Surah _As-Saffat_37 :_ 62-74
348
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Anwar-ul-Bayan vv. 8)
A MATTER BETWEEN A PERSON OF HEAVEN AND A PERSON Of HELL
The people of Heaven will be enjoying the pleasures and food of Heaven ag »
they sit together talking. As they discuss, one of them will tell the others, `I had g certain companion (who denied the advent of Judgment day). He used to say, `Are
you from those who confirm (the advent of Judgment day)? Will we really be given the retribution for our deeds when we die and become sand and bones?"' In this manner, the disbeliever used to deny Judgment day and ridicule the believer, whose efforts to convince him fell on deaf ears.
The person of Heaven will then say to his other companions of Heaven, "Do
you want to have a look at him?" When he will take a look in Hell, he will see his
worldly disbeliever companion "in the midst of Hell."
The believer will address the disbeliever, telling him "By Allah! You almost destroyed me." i.e. You attempted to dissuade me from [slam and make me a disbeliever like you. "If it were not for the bounty of my Lord, I would have certainly been from those brought forward (to suffer punishment with you)."
The author of "Ruhul Ma'ani" writes that it is possible that Allah will grant the people of Heaven extremely good eyesight enabling them to see into Hell. From Heaven, they will also be able to converse with the inmates of Hell. It is also possible that the people of Heaven will be allowed to speak to the people of Hell from the barrier between the two, called A'raf. Of course, these interpretations need not be given to convince a person living in today's times, who can see and converse with people on the opposite end of the globe.
Turning again to his companions in Heaven, the person will say, "Is it not so that we shall not die again, except for our first death, and we will not be punished?"
Allah then says, "Undoubtedly, this is the greatest success. Those who wish to act should act in a like manner." There cannot be any aspiration greater than attaining admittance to Heaven and being saved from Hell.
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(62) Is this better hospitality, or the tree of Zaqqim? (63) We have certainly
surah_As- Saffat 37: 62-74
Anwar-ul-Bay4n (v. 8
made it a test for the oppressors. (64) It is a tree that emerges from the depths of Hell. (65) Its fruit resembles the heads of snakes. (66) People will certainly eat from it and fill their bellies with it. (67) Thereafter they will be given a mixture of boiling water with it. (68) Thereafter their return will definitely be towards the boiling water. (69) They found their forefathers astray. (70) Then they rushed in their footsteps. (71) Most of the earlier people before them were astray. (72) We certainly sent warners among them. (73) So see the plight of those who were warned. (74) Of course, the situation of Allah's chosen bondsmen will be different.
THE TREE OF ZAQQUM WHICH THE PEOPLE OF HELL WILL EAT
After mentioning the bounties of Heaven, Allah now starts to talk about the opposite side. Referring to the verse, "For these people there will be a familiar provision offruit" and the associated bounties, Allah asks "Is this better hospitality, or the tree of Zaqgqiim ?".
The tree of Zaqqum is extremely bitter, pungent and hideous. Allah says, "It is a tree that emerges from the depths of Hell. Its fruit resembles the heads of snakes."
Even though it will be so horrible, "People will certainly eat from it and fill their bellies with it. Thereafter they will be given a mixture of boiling water with it."
Allah says in Surah Waqi'ah, "Then, O you deviated falsifiers. You shall surely eat from the Zaqqum tree and you shall fill your bellies with it. You shall drink boiling water upon it and you shall drink like thirsty camels. This is the hospitality ney will receive on the Day of Reckoning." [Surah 56, verses 5 1-56]
Sayyidina Abdullah bin Abbas «s 4 ..2, reports from the Holy Prophet te pivy tle asl, "If even a drop from the Zaqqum tree were to be dropped onto the
earth, it would contaminate the food of all mankind. Imagine the condition of the person whose diet it will be?" [Targhib wat Tarhib v.4 p.480]
"Thereafter (after eating the Zaqqum and drinking boiling water) their return will definitely be towards the Blaze." They will have no escape from misery.
Allah says that Zaqqim is a test for people because many people ridicule the reality of this tree. "Ruhul Ma'ani" reports that some disbelievers mocked it saying, "How can a tree exist in fire?" Allah can create anything in any situation and maintain it there.
When Abu Jahl heard about Zaqqim, he said, "According to us, Zaqqum means dates and butter. Even there we will enjoy them." He fabricated this definition because Zaqqtim never meant dates and butter in the Arabic language.
THE PEOPLE OF HELL FOLLOWED THEIR FOREFATHERS
"They found their forefathers astray. Then they rushed in their footsteps." Without verifying the reality of matters, these people rushed to follow their forefathers into Hell.
"Most of the earlier people before them were astray. (because of which) We certainly sent warners [Prophets p>~! -4l©] among them." These Prophets PO! pale warned the people that disbelief will lead them to Hell. However, most of them
Surah As-Saffat 37: 75-82.
350
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refused to listen. They were therefore destroyed in this world and in the Hereafter. Referring to their destruction, Allah says, "So see the plight of those whg were warned."
"Of course, the situation of Allah's chosen bondsmen will be different."
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(75) Indeed Nuh called to Us. How excellently do We respond to the plea for help? (76) We rescued him and his family from great distress. (77) We made his progeny the only survivors. (78) And, in his favour, We left for those to come after... (79) Peace be to Nuh in the universe. (80) Thus do We reward those who do good. (81) He was certainly from Our believing slaves. (82)Thereafter, We drowned the rest.
THE SUPPLICATION OF SAYYIDINA NUH 4! ale AND THE DESTRUCTION OF HIS NATION
Sayyidina Nuh pW) --t preached to his people for 950 years. He pleaded with them to forsake idolatry and to accept Allah as their Only Deity. Despite his tireless efforts, only a few people followed him. Despondent, he finally prayed to Allah saying, "Do not leave a single household of the disbelievers on earth." [Surah Nuh
(71), verse 26]
Allah commanded him to build an ark, after which he took on board all the
believers and a pair of each animal species. Allah then sent torrents of water
from the sky and from the earth, flooding the entire surface of the earth. While
those on the ark were rescued, all the disbelievers perished, including Sayyidina Nuh's pW! ale son.
Referring to this epic, Allah says, "Indeed Nuh called to Us. How excellently do We respond to the plea for help? We rescued him and his family from great distress (te. the floods). We made his progeny the only survivors. And, in his favour, We left (a fond remembrance) for those to come after (who will pray): Peace be to Nuh in the universe',"
Allah conferred the following favours on Sayyidina Nah XJ) ale:
1. His family was rescued from the floods.
2. His progeny remains on earth until this day.
3. After his demise, people still think fondly of him. All the Prophets pi -gle after him, as well as their followers pray that peace is granted to him, meaning that he should be
surah_As-Saffat 37 :_83-98
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Anwar-ul-Bayan (v. 8
peaceful wherever he is.
"Thus do We reward those who do good." This verse refers to those people who carry out acts of virtue solely for Allah's pleasure i-e. the sincere people.
"He was certainly from Our believing slaves." No good deed is accepted by Allah without Belief. The two verses emphasise the importance of Belief and good deeds, which were also necessary for a Prophet to gain proximity to Allah.
After Allah rescued Sayyidina Nth o>) «le and his family, Allah "drowned
the rest. *
:
pID THE FLOODS OF SAYYIDINA NUH 4) «Js COVER THE ENTIRE EARTH?
It is common knowledge that the people who lived after Sayyidina Nuh is pu! were all from his progeny, because of which he is referred to as the second Sayyidina Adam >! «te. This is also indicated by the verse, "We made his progeny
the only survivors."
Sayyidina Samura «+ 4\ >, reports that when the Holy Prophet +; o's i te explained the verse "We made his progeny the only survivors," he mentioned that
Sayyidina Nah >) «le had three sons, viz. Ham Sam and Yafith. He also
narrates that the Holy Prophet --; ate 3! tetold them that Sam was the
forefather of the Arabs, Ham was the forefather of the Africans, while Yafith was the forefather of the Romans. [Tirmidhi]
"Ma'dlimut Tanzil" reports from Sayyidina Sa'id bin Musayyib we 3) a», that
Sam was the forefather of the Arabs, the Persians and Romans, Ham was the
forebear of the Africans, while the progeny of Yafith were the Turks, the Ya`juj, Ma'juj and the nations around them.
The author of "Ruhul Ma`ani" reports that all the believers who boarded the ark passed away after a while without leaving any successors. The only survivors therefore, were Sayyidina Nuh >! J, his three sons and their wives. However, the author of "Ruhul Ma'ani" does not quote a reference for this
narration.
On the other hand, many commentators are of the opinion that the flood did not spread beyond the boundaries of the region to which Sayyidina Nth pW! ae was sent as a Prophet. They say that the flood destroyed only the disbelievers who lived in Sayyidina Nuh's -%.) «is region. They say that he could not have been sent as a Prophet to the entire human race because this privilege is reserved for Sayyidina Muhammad ,L-; a i t+. Therefore, the progenies of the people living in other regions could well have prospered into the people we see today.
They add that the verse "We made his progeny the only survivors" means that
Sayyidina Nuh's pt) «ic progeny were the only survivors from those who
boarded the ark. Of these people, only his progeny lived on. ["Ruhul Ma`ani" v.23
p.98]
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(83) Verily, from his followers was Ibrahim. (84) (Recall the time) when he came to his Lord with a sound heart. (85) And when he said to his people and his father, "What do you worship?" (86) "Do you desire concocted deities instead of Allah?" ( 87) "What is your opinion about the Lord of the universe?" (88) He glanced once at the stars. (89) Then he said, "I feel ill." (90) So they turned their backs on him and left. (91) He hurried to their gods and said, "Do you not eat?" (92) "What ails you that you do not speak?" (93) He then turned to them, striking them with force. (94) The people came to him in haste. (95) He said, "Do you worship what you carve?" (96) "Whereas Allah has created you and what you do?" (97) They said, "Construct a building for him and cast him into a blazing fire." (98) They devised a plot against him, but We made them the ones to look down.
SAYYIDINA IBRAHIM i ale PREACHES ONENESS OF ALLAH TO HIS PEOPLE, BREAKS THE IDOLS AND IS CAST INTO A FIRE
"Verily, from his [Sayyidina Nuth's 4 +] followers was Ibrahim." Some commentators have mentioned that Sayyidina Ibrahim >t! «Je is said to be a follower of Sayyidina Nuh >! «le because the Shari'ahs of the two Prophets +e ut were very much the same. Other commentators say that Sayyidina Ibrahim
PiU ale followed Sayyidina Nuh UW! ale in the effort that he exerted for the
propagation of his religion.
"(Recall the time) when he came to his Lord with a sound heart." The Arabic word `salim' (translated above as "sound") refers to a heart that is ever aware of Allah's presence and which is imbued with correct beliefs. It has sincere motives and is free from evil traits like pride, jealousy, etc.
Allah then quotes a discussion that Sayyidina Ibrahim >! «te had with his people and his father. Allah says that the incident is also worth remembering "When he said to his people and his father, `What do you worship?"' They replied, "We worship idols and we are devoted to them." Thereupon Sayyidina Ibrahim >- + said, "Do you desire concocted deities instead of Allah? What is your opinion about the
Lord of the universe?" i.e. Do you not worship Allah at all, or do you worship
Allah together with your idols? "Ruhul Ma'ani" has interpreted the statement to mean: "Do you people think that Allah will not punish you for this polytheism?"
surah_As-Saffat_ 37 :_ 83-98
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Like many other polytheist nations, the people of Sayyidina Ibrahim WI ate also held a fair. On one occasion, they presented food to their idols and left for the fair. When they asked Sayyidina Ibrahim pW) «le to accompany them, "He lanced once at the stars. Then he said, `Ifeel ill." The people believed in the strange
effects that stars had on people, so they did not question his motive to remain behind. Consequently, "they turned thetr backs on him and left."
When they left, he put his plan into action and "hurried to their gods and (seeing all the food still intact before them) said, `Do you not eat?"' When they did not reply, he said, "What ails you that you do not speak?"
"He then turned to them, striking them with force." Sayyidina Ibrahim >) «+ smashed the idols to pieces. The Arabic word "bil yamin" (translated above as "with force ") may also be translated as "with the right hand," meaning that Sayyidina Ibrahim p>) «Js held the axe in his right hand.
The rest of the incident has been mentioned in Surah Anbiya in the following words:
"So he reduced them (the idols) to fragments, except for the largest of them so that they may have recourse towards him. They exclaimed, `Who has done this to our gods? He is certainly from the oppressors!' They said, `We have heard a youth make mention of them. He is called Ibrahim.' They said, `Bring him before the people so that they be witnesses.' They asked, `Is it you that did this to our gods, O Ibrahim?' He replied, `But this large one has done it. Ask them if they can talk.' They all searched their souls and said, "You are oppressors indeed.' They then lowered their heads saying, "You know very well that these cannot speak.' He said, `Do you then worship besides Allah such things that can neither profit you, nor harm you? Shame on you and on those that you worship besides Allah! Do you not understand?"' [Surah Anbiya (21), verses 58 to 67]
Surah Saffat relates the story briefly, when it says, "The people came to him in haste. He said, `Do you worship what you carve? Whereas Allah has created you and what you do?"
Unable to reply to Sayyidina Ibrahim >! ale, the people said, "Construct a building for him and cast him into a blazing fire." Consequently, they erected four walls and stoked a raging fire, which could not even be approached. They finally cast him in it using a catapult. However, Allah says, "They devised a plot against him, but We made them the ones to look down." As they cast him in the fire, Allah commanded the fire saying, "O fire! Be cool and peaceful for Ibrahim." He managed to live peacefully in the fire without the slightest injury.
The details of this incident have been given in Surah Anbiya [Surah 21, verses 51-70], where the necessary notes were added with regard to the statement, "J feel ill."
As mentioned earlier, Sayyidina Ibrahim »>W!' «ls merely looked to the stars because the people believed that the stars have an effect on people, because of which they would not question Sayyidina Ibrahim >. «le further. The author of
"Bayanul Qur'an" writes that the knowledge of astrology is despised by the Shari`ah. The stars cannot affect the conditions of people on earth, and cannot foretell good and bad fortune. Acquiring this knowledge will weaken a person's reliance in Allah and also leads to shirk (polytheism). It is also a waste of valuable
Surah As-Saffat 37: 99-113
354
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(99) Ibrahim eS! ale said, "I am going to my Lord, Who will soon guide me." (100) "O my Lord! Grant me a son from among the pious." (101) So We conveyed to him the good news of a tolerant son. (102) When the child reached the age where he could run about, Ibrahim Pend! 4de said to him, "O my beloved son! Verily, I have seen in a dream that I am slaughtering you. So consider your opinion." He replied, "O my beloved father.' Do as you have been commanded. If Allah wills, you will soon find me to be among the patient ones." (103) So when the two submitted and Ibrahim turned his son on his side... 104... We called to him saying, "O Ibrahim!" (105) "You have certainly brought the dream to a realisation. Thus do We reward those who do good." (106) This is definitely a decisive test. (107) And We compensated him with a grand sacrifice. (108) And,
in his favour, We left for those to come after... (109) `Peace be on Ibrahim in the
universe. (110) Thus do We reward those who do good. (111) He was certainly from Our believing slaves. (112) We gave him the good news of Is'haq, a Prophet from the pious. (113) We blessed him and Is'haq. From the progeny of the two, there was the one who did good, as well as the open oppressor of his soul.
SAYYIDINA IBRAHIM i aie MIGRATES, AND OBEYS ALLAH'S
COMMAND TO SLAUGHTER HIS SON
When the people of his homeland near Babylon refused to accept his message of Oneness of Allah, Sayyidina Ibrahim UJ le announced his migration saying, `Iam going to my Lord, Who will soon guide me." He then left with Sayyidina Lut WW le for Palestine, where they settled.
Sayyidina Ibrahim >! «t+ also took his wife Sayyidah Sarah WW! Wie with him. Later he married her gifted slave woman Sayyidah Hajir pu) ute the time
Anwar-ul-Bayan (v. 8
came when Sayyidina Ibrahim >| ts made the following supplication to Allah. He said, "O my Lord! Grant me a son from among the pious."
Allah accepted his Supplication. Allah says, "So We conveyed to him the good news of a tolerant son." Allama Ibn Kathir «Js 4) a=, says that all the commentators are unanimous that the son referred to in this verse is Sayyidina Isma'il >! a, porn to Sayyidah Hajir 4! Ge. Allah commanded Sayyidina Ibrahim o>! «+ to leave Sayyidina Isma`il >! ae and his mother in Makkah, which was then a
bare desert, with no inhabitants. It was then that the well of Zamzam originated, after which the Jurhum tribe arrived there from Yemen (this incident has been
discussed in the commentary of verse 158 of Surah Baqarah).
Sayyidina Ibrahim >! «J often visited his wife and child in Makkah. It once occurred that Sayyidina Ibrahim >) «te saw himself in a dream slaughtering his son Sayyidina Isma'il >! «le. The dreams of the Holy Prophet put! ale are always true and denote a command from Allah. He therefore
addressed his son saying, "O my beloved son! Verily, I have seen in a dream that lam
slaughtering you. So consider your opinion." Without hesitating, Sayyidina Isma'1l pusi ale said, "O my beloved father! Do as you have been commanded. IfAllah wills, you will soon find me to be among the patient ones."
Subsequently, father and son proceeded to a place called Mina (which is about three miles from Makkah). When they reached Mina, Satan attempted to mislead Sayyidina Isma'il >) ate. When Sayyidina Ibrahim U4) «ie noticed this, he exclaimed "Allahu Akbar!" and pelted Satan using seven pebbles. This caused Satan to sink into the ground, and the father and son proceeded further. When the ground released Satan, he again attempted the same ploy. For the second time, Sayyidina Ibrahim -! ale pelted him, causing him to sink into the ground. When he again emerged from the ground, Satan made a third attempt, but Sayyidina Ibrahim />t) «le dismissed him with another seven pebbles, while éxclaiming, "Allahu Akbar\"
Eventually, they reached the place of sacrifice. Allah says, "So when the two submitted and Ibrahim turned his son on his side, We called to him saying, `O Ibrahim! You have certainly brought the dream to a realisation. Thus do We reward those who do good."
A}lah further stated, "This is definitely a decisive test. And We compensated him with a grand sacrifice." When Sayyidina Ibrahim ¢>-~! «le tried to slaughter his son, the knife would not cut. It is commonly believed that Allah covered Sayyidina Isma'il's | ale throat with copper, so that the knife could not cut it.
Sayyidina Abdullah bin Abbas «+ 3\ .», reports that Allah replaced Sayyidina Isma`il pL! «le with a ram from Heaven. Another narration states that Jibr'il pw ate brought the ram, which Sayyidina Ibrahim po! ale slaughtered instead.
"And, in his favour, We left (a fond remembrance) for those to come after (who will pray): `Peace be on Ibrahim in the universe'. Thus do We reward those who do good." Therefore, every nation after Sayyidina Ibrahim >! «le held him in high esteem. The Ummah of Sayyidina Muhammad --; a 4) te recite, "Alayhis Salam" ("Peacebeon him") every time when Sayyidina Ibrahim's >! «te name is taken.
Surah As-Saffat 37: 99-113
357
Anwar-ul-Bay4n (v. 8
this are found in the books of Islamic jurisprudence.
No person will be allowed to give the equivalent of an animal in charity because the object of the sacrifice is to give blood, as Sayyidina Ibrahim Wi ue did.
Sayyidina Zaid bin Arqam «+ i 2, reports that the Sahabah (Companions) ++ 5) 2, once asked the Holy Prophet --; + 4) 1+ about the sacrifice. He said that it was the practice of their father, Sayyidina Ibrahim pW) «te. When they asked about the reward, he said that they will receive a reward for every hair on the animal's body. They then asked about woollen animals, to which the Holy Prophet pl) le ai i said that they will receive a reward for every fibre of wool on the animal. [Ahmad and Ibn Majah]
Sayyidah Ayshah + 4\ 2, reports from the Holy Prophet pi) ae ai ie that
no action of a person is more beloved to Allah on the day of Nahr (10th of Dhul Hijjah) than the spilling of the sacrificial animal's blood. He also added, "The animal will appear on the Day of Judgment with its horns, hide and hooves (to be weighed for reward)." The Holy Prophet --; «& ai t+ also said that the sacrifice is accepted even before the first drop of blood reaches the ground. He therefore urged Muslims to offer the sacrifice with pleasure. [Targhib wat Tarhib v.2 p.104]
Sayyidina Abu Sa'id Khudri «+ 4) ..2, narrates that the Holy Prophet 4 wey ate told Sayyidah Fatima ys 4! +, to stand by as her animal was being sacrificed because her sins would be forgiven because of the sacrifice. When she asked whether this virtue was reserved for his family, the Holy Prophet st a) 16
7+, replied, "For us and for all the Muslims." [Jbid]
THE NEWS OF THE BIRTH OF SAYYIDINA IS'HAQ p-s! ale
Allah says further, "We gave him [Sayyidina Ibrahim ->\ ] the good news of Is`haq, a Prophet from the pious. We blessed him and Is'haq."
Sayyidina Isma`il -U) «le was one of the renowned sons of Sayyidina Ibrahim p>! ale, with whom Sayyidina Ibrahim p>! i built the Ka'ba, and who was the forefather of the Holy Prophet +) st 4) J». The other famous son was Sayyidina Is'haq p>! ale, whose son was Sayyidina Ya'qub p>! «le. Sayyidina Ya'qitb ew! ate was also called Isra'll. He had twelve sons, from whom the twelve tribes of the Bani Isra'il originated. His progeny reproduced into large numbers and thousands of Prophets p>) -¢le were born of them.
"From the progeny of the two, there was the one who did good, as well as the open oppressor of his soul." This verse proves that being in the lineage of a Prophet does not necessarily mean that a person is a chosen servant of Allah. Such a person can also be a disbeliever.
WHICH SON OF SAYYIDINA IBRAHIM U4) ale WAS CALLED
"DHABIH" ("THE ONE WHO WAS SACRIFICED")
The Ahlul Kitab (people of the book) claim that Sayyidina Is'haq p>! ale was the `Dhabih' (the one who was sacrificed), and this view is supported by a few Muslims as well. However, the vast majority and the authoritative Scholars say
Surah As-Saffat 37: 114-122
358
Anwar- uw-Bayain (v, 8
that the `Dhabih' was Sayyidina Isma'il 4! at.
The proof for this is that Sayyidina Isma`il >! a is referred to in the verse,
"So We conveyed to him the good news of a tolerant son." This verse is immediately followed by the verse, "When the child reached the age where he could run about, Ibrahim p> «te said to him, `O my beloved son! Verily, I have seen in a dream that I am slaughtering you..." This denotes that the same son is being referred to in the second verse as well, viz. Sayyidina Isma'il pW! ae,
It is only thereafter, that Allah says, "We gave him [Sayyidina Ibrahim Peui] the good news of Is`hag, a Prophet from the pious. We blessed him and Is'haq."
Another, more weighty proof, is the verse of Surah Hud, where Allah says that Sayyidina Ibrahim pW) 4 and his wife Sayyidah Sarah lye <b) 2», were given "the glad tidings of Is`hag, and Ya`qub after Is`hag." This told Sayyidina Ibrahim «t att! that Sayyidina Ya'qub pW! ae will be born from Sayyidina Is'haq pH ate, He therefore knew that Sayyidina Is'haq >>! we would live on to become a father. It is also a fact that the incident of slaughtering took place when the son
was still a child, as indicated by the words, "When the child reached the age where he
could run about... - The words, "Ya Bunayya" (translated above as "O my beloved son! " also suggest that the boy was young because the word is normally used to address a small boy
It would therefore be futile to test Sayyidina Ibrahim >W' « by commanding him to slaughter a son whom he knew would live to become an adult, and who would not be killed by the slaughtering.
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(114) Undoubtedly We favoured Musa and Haran. (115) We rescued the two of them and their people from great distress. (116) We assisted them and they became victorious. (117) We gave the two of them a Book that clearly elucidates matters. (118) And We guided the two of them to the straight path. (119) And, in their favour, We left for those to come after... (120) `Peace be on Misa and Hartin in the universe. (121) Thus do We reward those who do good. (122) They were certainly from Our believing slaves.
SAYYIDINA MUSA AND HARUN p! ge
Allah introduces the incident of Sayyidina Musa o>!) «Je by saying, "Undoubtedly We favoured Miisa and Harun." Among the greatest favours that
surah_As-Saffat_37 :_ 123-132
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Anwar-ul-Bayan (v. 8
Allah bestowed on them was that He made them the Holy Prophet p>!) ats Another favour was that Allah "rescued the two of them and their people from great distress. We assisted them and they became victorious." The Bani Isra'il lived under constant tyranny and oppression. Not only did Fir'aun (pharaoh) enslave them, put he even killed their sons. Allah rescued them from this oppression and allowed therh to leave Egypt with Sayyidina Musa p>! «le. Allah also destroyed
Fir`'aun (pharaoh) and his armies.
In addition to this, Allah `gave the two of them a Book (the Torah) that clearly
elucidates matters (i.e. the laws of their religion). And We guided the two of them to the straight path (so that they could lead the Bani Isra'il)."
"And, in their favour, We left (a fond remembrance) for those to come after (who
pray for them saying): `Peace be on Musa and Harun in the universe.' Thus do We
reward those who do good. They were certainly from Our believing slaves." Therefore,
every nation after Sayyidina Masa and Hartin > bats held them in high esteem. Fhe Ummah of Sayyidina Muhammad ,l-y we a de recite, "Alay his
Salaam" ("Peace be on him") every time their names are taken.
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(123) Indeed Ilyas was from the messengers. (124) When he said to his people, "Do you not fear?" (125) "Do you worship Ba'l and leave out the Best of all creators?" (126) "Allah is your Lord and the Lord of your predecessors." (127) They falsified him, so they will certainly be brought forward (for punishment). (128) Of course, the situation of Allah's chosen bondsmen will be different. (129) And, in his favour, We left for those to come after... (130) `Peace be upon Ilyasin in the universes. (131) Thus do We reward those who do good. (132) He was certainly from Our believing slaves.
SAYYIDINA ILYAS Ji ale PREACHES TO HIS PEOPLE
Commentators mention that Sayyidina Ilyas >! «le was from the progeny of Sayyidina Harti p>.) «le. The people to whom he was sent to preach were idol worshippers, their focal idol being one called "Ba'l." "Ruhul Ma'ani" reports that this idol was made of gold. It was twenty cubits in height and had four faces. Satan used to enter the idol and-address the worshippers and attendants from within, thereby deepening their faith.
Sayyidina Ilyas >! «te told them, "Do you not fear (Allah). Do you worship
Surah As-Saffat 37: 133-138
360
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predecessors." In this manner, he urged them to worship Allah only. He
impressed upon their minds that Allah is the best of all those who create forms
so that they are never impressed by the idols they carve. However, "They falsifieg
him, so they will certainly be brought forward (for punishment)."
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(133) Indeed Lut was from the messengers. (134) When We rescued him and all the members of his family... (135)... except an old lady among those left behind. (136) Thereafter, We annihilated the rest. (137) You pass by them in the momings... (138) ... and at nights. Do you not understand?
THE DESTRUCTION OF SAYYIDINA LUT'S a4) ale NATION
The nation of Sayyidina Lut >W\ «l- were disbelievers and also perpetrated the vile act of homosexuality. Sayyidina Lut p>! <1 exerted himself to convince them of the error of their ways and to believe in oneness of Allah. However, they refused to heed his advice. They even threatened to banish him from the town if he did not desist from preaching.
Eventually, Allah commanded him to leave the town at night with his family, who were all believers, except his old wife who did not believe in him.
Consequently, he left with them and Allah overturned their town and rained
stones on them. The incident has been mentioned in Surah A'raf [Surah 7, verse 8084] Surah Hid [Surah 11, verses 77-83], Surah Hijr [Surah 15, verses 58-77], Surah Shu/ara [Surah 26, verses 160-175] and Surah Ankabut [Surah 29, verses 31-35].
A LESSON FOR THE PEOPLE OF MAKKAH
Addressing the people of Makkah, Allah says, "You pass by them [the ruins of the people of Sayyidina Lut >! «] in the mornings and at nights. Do you not understand?" The Quraysh of Makkah often passed by these ruins on their way to Sham (Syria) for trade. Commentators mention that they usually passed these ruins during the morning when they travelled to Sham, and usually passed them
Surah_As-Saffat 37: 139-148
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Anwarul Bayan \v. 8)
at night on their return journey. Allah urges them to take a lesson from these ruins and to stop opposing the Holy Prophet se ai Jeand Islam.
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(139) Yunus was certainly from the messengers. (140) When he made an exit to the crowded ship. (141) They drew lots and he was of the losers. (142) Then a
fish swallowed him, and he was blameworthy. (143) If he were not from those
who glorify Allah... (144) ... he would have remained in its belly until the day people are resurrected. (145) We cast him on a barren shore, and he was ill. (146) We then caused a creeper to grow over him. (147) Then We sent him to a nation of a hundred thousand or more. (148) They believed and We allowed them to enjoy themselves for a while.
SAYYIDINA YUNUS ®t) 4 LEAVES HIS PEOPLE AND IS SWALLOWED BY A LARGE FISH
Commentators write that Sayyidina Yunus ») «le preached to his people for a very long time, but received no response from them. Eventually, he told them that they will be punished after three days. He waited for the duration, but when he noticed nothing happening on the third day, he left them, fearing that he may be wrong. After he left, the people noticed the signs of punishment approaching and immediately repented to Allah and became believers. As a result of this, Allah forgave them and removed the punishment. It is with reference to this that Allah says in Surah Yunus, "There was no nation who believed, then their belief profited them, except the nation of Yunus p> ale. When they believed, We averted from them a punishment of disgrace in this worldly life and We granted them enjoyment for a while." [Surah 10, verse 98]
In the meantime, Sayyidina Yunus ->~! «+ left for the coast and boarded a ship. When the ship was in danger of sinking because of bad weather, the sailors exclaimed that there was slave on board who had fled from his master. According to another narration, Sayyidina Yunus »>~' «le himself noticed that other ships were sailing, while his ship remained stationary. When he asked the people for the reason, they said that it appears as if a runaway slave was on board. They added that the ship would not move until the runaway slave was cast overboard.
Sayyidina Yunus pW! «t+ told them that he was the runaway-slave (because he left the town without Allah's permission), and should be thrown overboard.
Surah As-Saffat 37: 139-148
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When the people argued that they could not throw Allah's Prophet overboard, Sayyidina Yunus »>--! « insisted that they draw lots to determine who was to be thrown overboard. When they thrice drew lots to determine who the person was, the name of Sayyidina Yunus ) «1 emerged each time.
The method used to draw lots was that every person cast an arrow in the sea. The person whose arrow surfaced would be the loser. When this occurred to Sayyidina Yunus >! «l* each time, even the people realised that he was to be thrown overboard. Consequently, Sayyidina Yunus pW! «le threw himself overboard. Allah refers to this incident when He says, "They drew lots and he was of the losers." ["Ruhul Ma`ani"]
As he leapt into the sea, a large fish swallowed him without chewing him and he reached its belly unharmed. He was now enveloped in the three darknesses: that of the night, the ocean and the fish. However, he engaged in Allah's glorification, as quoted in Surah Anbiya, where Allah says, ".... he supplicated in the darkness saying, `There is no deity besides You. You are Pure. I have certainly been from among the oppressors." [Surah 21, verse 87]
Because of his constant glorification of Allah and engagement in Allah's
remembrance (Dhikr), Allah protected him in the fish and finally rescued him.
Allah says in Surah Anbiya, "So We responded to his call and rescued him from distress. Thus do We reward the believers." [Surah 21, verse 88]
In reference to this, Allah says, "If he were not from those who glorify Allah, he would have remained in its belly until the day people are resurrected."
Allah then commanded the fish to spit Sayyidina Yunus p>! ate out at the
shore, which it did. Allah says, "We cast him on a barren shore, and he was ill." After
spending time in the belly of the fish, Sayyidina Yunus o>! «le was extremely ill. Certain commentators say that he suffered extreme exhaustion.
He was in need of food, rest and shelter. Allah caused a creeper to grow
over him to shade him and a goat used to come to him each day, from which he drank milk. Allah says, "We then caused a creeper to grow over him." In a miraculous way, Allah made the creeper such that it provided ample shade for Sayyidina Yunus >i we, by growing upright without any support. Other commentators say that the creeper grew on a dry tree which stood there.
THE NUMBER OF SAYYIDINA YUNUS'S ati ate FOLLOWERS
Allah sent Sayyidina Yunus pW «J+ as a Prophet to the people of Nineveh, close to Mawsil. With regard to these people, Allah says, "Then We sent him `to a nation of a hundred thousand or more. They (repented,) believed and We allowed them to enjoy themselves for a while." Sayyidina Yunus p>! «Je returned to his people after the brief separation.
"hundred thousand or more" The following interpretations have been tendered with regard to the apparent uncertainty in this verse:
] The Arabic word `aw' (translated above as "or") may be translated as "but, in fact" i.e. the people numbered a hundred thousand, but, in fact were more."
Surah As-Saffat 37: 149-160
363
Anwar-ul-Bayan (vy.8)
The Arabic word `aw' (translated above as "or") may be
translated as "and" i.e. they were a hundred thousand and
even more.
;
EL} The verse speaks about man's estimation of their number, i.e. if anyone has to estimate, he would say that they were
a "hundred thousand or more." [Qurtubi]
(1 If the figure was rounded off, it would stand at a hundred
thousand. However, without rounding it off, it would be more. ["Bayanul Qur'an"]
NOTE:
Although a nation is not forgiven once Allah's punishment arrives, the nation of Sayyidina Yunus ¢> ale was an exception. This has been discussed in detail in the commentary of verse 98 of Surah Yunus (Surah 10).
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(149) Ask them, "Should your Lord have daughters, while you have sons?" (150) "Or have We created the angels as females in their presence?" (151) Behold! Because of their concocted beliefs, they will certainly say... (152) "Allah has children." Undoubtedly, they are liars! (153) Has Allah chosen daughters instead of sons? (154) What ails you people? How do you decide? (155) Do you not take heed? (156) Or have you some clear proof? (157) So bring your Book if you are truthful. (158) They have contrived a kinship between Allah and the Jinn. The Jinn already know that they will be among those brought forward (for punishment). (159) Allah is Pure of all they ascribe. (160) Of course, the condition of Allah's sincere bondsmen will be different.
REBUKING THE POLYTHEISTS WHO ASCRIBE CHILDREN TO ALLAH
Besides beguiling people into worshipping idols, Satan made people believe that the angels are Allah's daughters and the Jinn are also related to Allah.
However, the fact is clear that Allah "begets not, nor is He begotten." Allah says in
Surah Maryam, "It is not befitting of Rahman (the Compassianate) to take children." [Surah 19, verse 92]
Surah As-Saffat 37: 161-170
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Anwar-ul-Bayan (v. 8)
Allah rebukes the polytheists for believing that the angels are His daughters. They have no proof to believe this because they were not present when Allah created the angels. Allah asks, "Or have We created the angels as females in their presence?"
Besides attributing children to Allah, they chose to call the angels Allah's daughters instead of Allah's sons, whereas they regard daughters to beinferior
to sons.
Allah asks them, "What ails you people? How do you decide?" They have fabricated this belief without any proof whatsoever.
When the polytheists claimed that the angels are Allah's daughters, Sayyidina Abu Bakr «+ .\ ..2,.asked them who were the mothers of these angels. The polytheists replied that their mothers were the gaughiers of the Jinn leaders. ["Ruhul Ma'ani" v.23 p.151]
In this way, they even related the Jinn to Allah. Allah says, "They have contrived a kinship between Allah and the Jinn. The Jinn already know that they will be among those brought forward (for punishment)." How can people who will be punished by Allah be His relatives?
Allah declares, "Allah is Pure of all they ascribe. Of course, the condition of
Allah's sincere bondsmen will be different." They will be rescued from Hell and be admitted to Heaven.
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(161) Surely you and whatever you worship... (162) cannot avert anyone from Allah... (163) ...except for him who is destined to enter the Blaze. (164) The position of each of us is known. (165) Indeed, we are standing in rows. (166) Indeed, we are glorifying Allah. (167) It is a fact that these people say... (168) "If only we had advice from the past... (169) ... we would then surely have been Allah `s sincere bondsmen." (170) They disbelieve it (the Qur'an), and will soon come to know.
SOME QUALITIES OF THE ANGELS
Allah addresses the polytheists saying, "Surely you and whatever you worship cannot avert anyone from Allah..." Despite all their efforts, they cannot mislead anyone. However, they may well be successful with the person "who is destined to enter the Blaze."
Just as Allah proved above that the Jinn are helpless before Him, Allah now
Surah_As-Saffat 37: _171-179
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Anwar-ul-Bayan (v. 8)
discusses the position of the angels, who are also helpless against Allah. Just as the Jinn admitted their helplessness, Allah quotes the angels as saying, "The position of each of us is known (to Allah). Indeed, we are standing in rows (to worship Allah). Indeed, we are glorifying Allah." (It is strange that the angels worship Allah, yet those who profess to worship the angels as Allah's daughters, do not worship Allah).
Before the advent of the Holy Prophet ,-y le | 1s, the Arabs used to say, "If only we had advice (a divine scripture) from the.past, we would then surely have been Allah `s sincere bondsmen."
Allah mentions in Surah Fatir, "They take solemn oaths by Allah that ifa warner
has to come to them, they would become more rightly guided than any nation. But when the warner came to them, it only increased them in animosity." [Surah 35, verse 42]
However, they failed to keep to their word, and "They disbelieve it (the Qur'an), and will soon come to know."
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(171) Our decree has been issued concerning Our messenger slaves. (172) Verily, they will be assisted. (173) And surely Our army shall be victorious. (174) So ignore them for a while. (175) Keep watching them, for they shall soon see. (176) Do they seek to hasten Our punishment? (177) So when it descends on their plain, then the morning of those warned will be evil indeed. (178) Ignore them for a while. (179) Keep watching, for they shall soon see.
THE MESSENGERS WILL BE ASSISTED
"Our decree has been issued concerning Our messenger slaves [i.e. the Prophets Put egele]. The decree is that] Verily, they will be assisted. And surely Our army shall be victorious."
Allah declares in Surah Mumin, "We shall definitely assist Our messengers and those who believe in this worldly life, as well as on the Day witnesses will stand." [Surah 40, verse 51]
A verse of Surah Mujadala reads, "Allah has ordained, `Verily My messengers and I shall certainly be victorious.' Indeed, Allah is Powerful, Mighty." {Surah 58, verse
21]
Allah has sent many Prophets >! -¢le to this world. Some of them had no followers at all, while others had very few followers [Muslim v.1 p.117]. These followers assisted the Prophets -%\ -¢e to fight the disbelievers. In every era, the -
Surah As-Saffat 37: 171-179 |
Anwar-ul-Bayan (v. 8
beliefs of the believers were always superior to those of the disbelievers. Even when people refused to believe, the Prophets >! -¢1* were always victors because the disbelievers were destroyed by Allah' s punishment.
When the Prophets | -ele fought battles against the disbelievers, the Prophets ;5| -¢e were always victorious in the end, even though they may have suffered temporary defeat on certain occasions. It rarely occurred that people killed a Prophet without contest, like the Bani Isra'il managed to do. No Prophet pi «le was ever killed when he fought with an army of his own.
It should be borne in mind that such incidents where Prophet >>! «le were killed are very rare, and they are not without some underlying reason known to Allah. It should also be remembered that the above verses of Surah Saffat, Mu'min and Mujadala do not mention that the Prophets >! pete will be victorious on every occasion. They merely state that the Prophets ---' -¢/+ will be
victorious in the end.
Although the Muslims suffered a temporary defeat at Uhud, they won the battle of Ahzab thereafter, then conquered Makkah, after which the people of Ta`if also accepted Islam. It was not long afterwards that the Roman and Persian empires also fell to the Muslims. The defeat at Uhud was the result of an error on
that part of the Muslims, as Allah says in Surah Al Imran, "Until (the time came
when) you lost courage, disputed with regard to the order and disobeyed after you were shown what you liked. Some of you sought the world while some of you sought the Hereafter. Then Allah deflected you from them to test you." [Surah 3, verse 152]
The Muslims were granted victory at Badr, thereby learning how to behave in such a situation. They then had to learn practically how to handle defeat, which was taught to them at Uhud. It was also on this occasion that they learnt the importance of adhering strictly to the Holy Prophet's ply « Oi de
commands.
THE NECESSITY FOR SINCERITY AND PIETY
Allah continued to allow the Muslims to be victorious as long as they maintained sincerity and piety. When they began to lose these, they began to fall prey to the disbelievers. As they began to cheat, lie, love the world and commit sins, the disbelievers started gaining the upper hand. They forgot the lesson of Uhud and wandered away from the teachings of the Holy Prophet ls al he, It was then that they started to lose the territories Allah gave their forefathers.
Allah says, "Do not lose courage and do not be grieved for you shall be elevated (victorious) if you are indeed believers." This verse cites belief as the condition for sovereignty. Whereas Muslims today wait for Allah's help, they fail to fulfil the condition by continuing to sin.
Turning back to the verses of Surah Saffat, the next verse consoles the Holy
Prophet pl-s «le 4) te saying, "So ignore them for a while. Keep watching them, for they shall soon see." Consequently, The Holy Prophet Ls i) Je waited, but the
wait was not long, when it culminated in the battle of Badr, where the disbelievers were crushed.
Surat As-Saffat 37: 180-182
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Anwar-ul-Bayan (v. 8
"Do they seek to hasten Our punishment (by asking when it will arrive). So when it descends on their plain, then the morning of those warned will be evil indeed" because they will be annihilated.
Allah repeats the above verses when He says, "Ignore them for a while. Keep watching, for they shall soon see."
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(180) Your Lord, the Lord of all honour is Pure from what they attribute to Him.
(181) Peace be upon the messengers. (182) And all praise belongs to Allah, the Lord of the universe.
ALLAH, THE LORD OF ALL HONOUR IS PURE FROM WHATEVER THEY ASCRIBE TO HIM
These concluding verses of the Surah summarise the entire Surah. It states
that Allah is the Sole Owner and distributor of honour, and that He is free of
whatever partners and children the polytheists attribute to Him.
The second verse conveys peace upon all the Prophets ->W! -le collectively. Elsewhere in the Surah, peace was conveyed on individual Prophets eX! ale.
ALL PRAISE BELONGS TO ALLAH
The Surah concludes with the words, "And all praise belongs to Allah, the Lord of the universe." Every act of Allah's is praiseworthy and He will always be Worthy of praise in every situation and in every era.
"Ruhul Ma'ani" reports from Sayyidina Zaid bin Arqam «+ 4! _.2, that the person who recites these three verses after every Salah will have an entire scale worth of rewards. Certain Ahadith report the virtue of reciting these verses after a gathering. ["Ruhul Ma'ani" v.23 p.159]
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In the name of Allah, the Beneficent, the Most Merciful.
(1) Sad. By the oath of that Quran, which is a Reminder. (2) In fact, the disbelievers are steeped in tribalism and conflict. (3) How many were the nations that We destroyed before them! Those people cried out, but it was not the time for escape. (4) They are surprised that a warner has come from among them. The disbelievers say, "He is a magician and a great liar." (5) "Has he made all the many gods into one god? This is indeed something strange!" (6) Their Superiors passed saying, "Carry on, and remain devoted to your gods.
Undoubtedly, this is something purposeful." (7) "We have not heard about this in the other creeds. This is merely some fabrication." (8) "Does some speech descend on him from among us?" However, they are in doubt concerning My
Surah Sad 38: 1-14
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a,
Anwar-ul-Bayan (vy, 8
revelation. The fact is that they have not yet tasted My punishment. (9) Or do they have possession of the treasures of mercy that belong to your Lord, the Mighty, the Benevolent? (10) Or does the kingdom of the heavens, the earth, and all between these belong to them? In that case, they should climb the ladders. (11) Here, there is an army of people who are from the defeated hordes. (12) Before them, the nations of Nah denied, as well as the Ad and pharaoh (Fir'aun) the man of pegs... (13) .And the Thamid, the people of Lat, and the people of Aykah. These were the hordes. (14) These were the people who denied the messengers. Therefore, My punishment had to come.
WARNINGS FOR THOSE WHO REJECT ONENESS OF ALLAH AND RISALAH (PROPHETHOOD)
Allah begins the Surah with the word, "Sad" which is from the Mugatta'at
letters. Only Allah knows the meaning of these letters. Before proceeding with ,
the commentary, let us first acquaint ourselves with the circumstances
surrounding the revelation of these verses.
Sayyidina Abdullah bin Abbas «+ «i ..2, reports that when Abu Talib fell ill, the Quraysh came to see him, as did the Holy Prophet pL+5 ate i) Je. While they were there, the Quraysh complained to him about the Holy Prophet le ai 1. w+». Turning to the Holy Prophet ply ale a! lv, Abu Talib asked, "O my brother's son! What do you want of these people?"
The Holy Prophet pl-y «le a1 te replied, "I want only one word from them,
by virtue of which all the Arabs will become subservient to them, and all nonArabs will pay them Jizya (Non-Muslim tax in an Islamic State). Abu Talib said, "You want them to recite only this one word?" The Holy Prophet pls al a de
said, "Yes, just one word. O my uncle, say `La Ilaha illAllah."'
The members of the Quraysh sitting there said, "Should we believe in only one god? We have not heard such a thing in any other creed. You have fabricated this." It was with regard to this incident that the above verses of Surah Sad were revealed up to the words, "This is merely some fabrication." [Tirmidhi]
"By the oath of that Qur'an, which is a Reminder." i.e. By the oath of this Qur'an, the statements of the disbelievers are false.
"In fact, the disbelievers are steeped in tribalism and conflict (with the truth). How many were the nations that We destroyed before them! Those people cried out (in repentance when the punishment seized them), but it was not the time for escape." When Allah's punishment arrives, nothing can save a person. Even Taubah (repentance) is not accepted then.
NOTE:
The concluding Arabic words in the above verse (Lata Hina) are unanimously written as one word in all the scripts of the Qur'an. This is correct according to the Scholars, and it has thus been written in this manner throughout the ages. This has been established by Tawatur.
However, there is an Imam of Qur'an by the name of Sayyidina Abu Ubaid Qasim bin Sallam «ale Si as, who is of the opinion that the words should be joined (ie. the `La should be separate, and `Tahin' should be separate). He says that he
Surah Sad 38: 1-14
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Anwar-ul-Bayan (vy. 8
personally saw it written in this manner in the Uthmani script of the Qur'an.
Imam Shatbi «te «\ a», writes that all the Scholars have strongly objected to the opinion of Sayyidina Abu Ubaid «Jes 4) a, Although Sayyidina Abu Ubaid ale a) a, may be an Imam (One who leads the congregational Salih, leader), his
opinion is a solitary opinion, which stands in opposition to Tawatur. Therefore, Scholars have not favoured this opinion. Imam Jazari «le i a», has also stated that this opinion is weak.
Based on this difference, the law of stopping during these words will also differ. Consequently, according to the opinion of the majority, it will be incorrect
to stop after the word "La", and then to resume by reciting "Tahin". This will
only be permissible according to the opinion of Imam Abu Ubaid «tc ai a=.
Mulla Ali Qari ate ai aa, says that the recitation of Imam Abu Ubaid «le ai a,
is very rare because it even contradicts the rules of Arabic grammar. He also writes that the majority are of the opinion that if a person has to stop at the word "Lat"; he shouJd recite it as "Lat" and not as "La".
"They are surprised that a warner has come from among them." They were surprised on two counts. The first was their surprise that a human being should be a Holy Prophet . The second was that Muhammad -ly ic ai! Le was made the Holy Prophet instead of some notable person. In Surah Zukhruf, Allah quotes them as saying, "Why is this Qur'an not revealed to a prominent man from one of the two cities?" [Surah 43, verse 31]
"The disbelievers say, `He is a magician and a great liar. ~ They said this when the Holy Prophet Ls «J+ ai 1+ showed them his miracles.
Furthermore, they said, "Has he made all the many gods into one god? This is indeed something strange!" Since the Quraysh were following the ways of their predecessors, who worshipped many gods, they could not understand the concept of divine unity. When a plausible concept contradicts a customary practice, people tend to become fanatical. It was because of this that the Quraysh found oneness of Allah to be strange.
"Their superiors passed saying, `Carry on, and remain devoted to your gods.'" The elders among the Quraysh advised their people to carry on with their lives and not to remain in the company of the Holy Prophet .l-s ale a! Wie because he should not influence them.
They also added, "Undoubtedly, this is something purposeful." This sentence may be interpreted in three ways. According to the first interpretation, the verse
would read, "There is an objective behind this." Therefore, the Quraysh leaders
indoctrinated their people to believe that the Holy Prophet ,1-s ale 4) ls had ulterior motives behind his message. This motive, they meant to convince people,
was that the Holy Prophet +s al a) Js (Allah forbid!) wanted to be a ruler.
Other commentators have tendered a second interpretation, saying that the
superiors impressed upon others that the objective of the Holy Prophet «le «it le re swas purposeful, and that he would not be swayed off his course. They knew that they can expect no compromises from the Holy Prophet ples alc aI te.
The third interpretation is that the disbelievers believed that the advent of
Surah Sad 38: 1-14
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Anwar-ul-Bayan (v. 8)
the Holy Prophet ts ale i! t2 and his message were among the calamities of time, which was headed their way. There was nothing they could do about it, but to swallow their anger and persevere. ["Ruhul Ma`ani"]
The polytheists also said, "We have not heard about this in the other creeds,"
Sayyidina Abdullah bin Abbas «+ | .», mentions that they referred to the Christian faith in this verse. This was the last divine religion at the time, which the Christians had adulterated and corrupted. The Quraysh said this bdsed on what they heard from the Christians. At that time the Christians had also forsaken oneness of Allah and succumbed to the belief of Trinity.
The Quraysh also added, "This (oneness of Allah) is merely some fabrication, Does some speech descend on him from among us?" They meant to say that there were so many affluent and influential people among them but the Prophet hood was not given to them. They said that if any divine scripture was to be revealed, it ought to have been revealed to one of these wealthy persons, not to Muhammad -l-y ale abt Le
Allah says further, "However, they are in doubt concerning My revelation. The fact is that they have not yet tasted My punishment." These people say these things and refuse to believe because they have not yet been punished. If Allah was to
ever punish them, they will be forced to accept. However, it will then be too late,
for their acceptance will not profit them.
"Or do they have possession of the treasures of mercy that belong to your Lord, the Mighty, the Benevolent?" This verse tells the polytheists that they have no right to question Allah' s decision to confer apostleship on whoever He wills. He confers this mantle on people according to His wisdom. These polytheists have no choice in the matter, and do not have the least control over Allah's treasures of mercy. What right have they to object?
"Or does the kingdom of the heavens, the earth, and all between these, belong to
them?" None of these are in their control because Allah reserves the authority over all of these. Therefore, they have no right to question Allah's authority in
any matter whatsoever.
Allah adds, "In that case, they should climb the ladders." i.e. If these people have any say in the kingdom of the heavens and the earth, why do they not ascend into the heavens? However, the fact is that they do not have any say in the affairs of the heavens and the earth. How can they then object to Allah's doings?
"a Here (in Makkah) there is an army of people who are from the defeated hordes." Allah says that the people of Makkah, who oppose the Holy Prophet «ic 41 de ty, are birds of the same feather as those who were destroyed before them. Just as the previous nations were defeated, the Quraysh also suffered a defeat at Badr. Certain commentators are of the opinion that "the defeated hordes" refer to the mass of parties that attacked Madinah on the occasion of the Battle of Khandaq (The Trench). They were defeated and had to return crestfallen to their homes. This verse therefore consoles the Holy Prophet -l-y aie ai Le by telling him that his enemies will soon be vanquished, just as the nations of the past were defeated. [Qurtubi, v.15 p. 153]
Surah Sad 38: 15-16
373
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ee
THE DESTROYED NATIONS OF THE PAST
"Before them, the nations of Nuh denied, as well as the Ad, and Fir`aun the man of pegs, the Thamud, the people of Lit, and the people of Aykah. These were the hordes. These were the people who denied the messengers. Therefore, My punishment had to come." The punishments that Allah inflicted upon these nations have
been mentioned in numerous verses of the Qur'an, and is common
knowledge.
"The people of Aykah" were the people of Sayyidina Shu'ayb -~! ate. They lived in a forest, and were punished by means of the "canopy". When they all
took shelter under a cloud on account of the severe heat, they were destroyed as they stood. The details are given in the commentary of verse 189 of Surah
Shu'ara (Surah 26).
THE MEANING OF "MAN OF PEGS"
Allah describes pharaoh (Fir'aun) as the "man of pegs". Some commentators say that he was called the "man of pegs" because he used pegs to torture people. He used to tie people to pillars and then hammer a peg into each hand and foot.
They would then be left to die, suffering in this condition.
Other commentators state that he derived this title because of the amazing stability of his kingdom. Yet another group of commentators state that the title refers to his large army. Wherever his army camped, many tents had to be erected, all needing pegs to support them. Because of the large number of pegs, his army is referred to as "pegs". Hence, "man of pegs" will be translated as "man of armies". ["Ruul Ma'ani"]
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(15) These people are waiting only for a single shout, which will not allow even breath to be taken. (16) They say, "O our Lord! Hurry with our share before the Day of Reckoning."
THE FOOLISHNESS OF THE DISBELIEVERS
When the polytheists heard the warnings of punishment for disbelief, and about the plight that previous nations suffered, they used to mock it and pay no heed. With regard to this behaviour, Allah says, "These people are waiting only fora single shout, which will not allow even a breath to be taken." An intelligent person is he who does not wait for the advent of Judgment day, when it will be too late. Rather, he accepts and believes.
Allama Qurtubi «l- i a«, says that this verse is similar to the verses of Surah Yasin, where Allah says, "They await only a single scream to seize them while they are arguing. They will then be unable to make any bequest, nor shall they return to their families." [Surah 36, verses 49 and 50]
Surah Sad 38: 17-20
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In explaining this verse of Surah Sad, Allama Qurtubi «+ al aay mentions that, after the Battle of Badr, the polytheists seemed to be waiting only for Judgment day. Instead, they should have taken a lesson from the result of the
battle and become Muslims. When the Judgment day will take place, none will be allowed the respite even to take a breath.
However, these people are too foolish to consider their own welfare. Rather, they invoke curses upon themselves by saying, "O our Lord! Hurry with our share (of punishment) before the Day of Reckoning." They foolishly. say that it is not necessary to wait until the Judgment day for their punishment to be meted out, They would rather prefer it immediately. They say this because they do not believe in the advent of Judgment day. Otherwise, no person would ask for punishment.
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(17) Be patient with all they say and remember Our slave Dawid, the strong. He was certainly penitent. (18) Verily, We subjugated the mountains with him, who would glorify Allah by evening and at daybreak. (19) We also subjugated the birds, who all gathered together. They were all penitent towards Allah. (20) We strengthened his kingdom and granted him wisdom and decisive speech.
ALLAH CONSOLES THE HOLY PROPHET ph) «ae ai le BY
MENTIONING SAYYIDINA DAWUD aus ade
The Holy Prophet pi-y le 5' le used to be distressed by the statements of the polytheists. The above verse advises the Holy Prophet -l-y «le si Leto be patient about all that they say and also advises him to think of Sayyidina Dawid ut! ale, Describing Sayyidina Dawtd >! «ik, Allah says that he was "strong" and "penitent".
Allah then describes the Tasbih (glorification) of Sayyidina Dawud p>) «J, saying that He instructed the mountains and birds to join Sayyidina Dawtid «+ p>. in Tasbih (glorification). Allah adds, "They were all penitent towards Allah." this means that all these creations of Allah engaged in Tasbih (Allah's glorification). Refer to the commentary of verse 10 of Surah Saba where subject matter of a similar import was discussed.
Allah further says about Sayyidina Dawtd pu) als, "We strengthened his kingdom and granted him wisdom (Prophethood) and decisive speech. "Sayyidina Dawud adiwtt ale was very clear in his speech, making it easy for others to understand.
Hereafter, Allah mentions an incident regarding Sayyidina Dawud p>! <, highlighting his patience. This incident serves to relate the verse: "Be patient with all they say" to the verse: "and remember Our slave Dawud."
Surah. Sad 38: 21-25
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Anwar-ul-Bayan (Vv.8)
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(21) Has the news about the disputants reached you, when they scaled the wall and entered his sanctuary? (22) When they entered upon Dawid, he became alarmed at their presence. They said, "Do not be afraid. We are merely two disputants. One of us has transgressed against the other, so judge between us with the truth. Do not be unjust towards us and guide us to the straight path." (23) "This is my brother. He has ninety-nine ewes, while I have only one ewe.
- He said, `Give it to me!' and he has been harsh towards me in speech." (24)
Dawiid aJ! ale said, "He has oppressed you by asking for your ewe to add to his ewes. Indeed, there are many partners who transgress against each other, except for those who believe and do righteous deeds. And these are but a few." It occurred to Dawid that We had tested him, so he sought forgiveness from his Lord, fell prostrate, and turned to Him in repentance. (25) So We forgave him for
that. Undoubtedly, he has a close position to Us, and a favourable return.
TWO PERSONS COME TO SAYYIDINA DAWUD REQUESTING JUDGEMENT IN THEIR DISPUTE
pu al,
These verses make reference to an incident involving Sayyidina Dawtid «+
Pull, while the verses thereafter announce that Allah made him His deputy on
earth and instructed him to judge between people with justice. In the above incident, two persons scaled the wall of a sanctuary that Sayyidina Dawud «J >! had built specifically for worship (thisis referred to as the "Mihrab'). These two persons required Sayyidina Dawid >! «+ to pass judgement in their dispute. Naturally, when he saw the two appear suddenly before him, he became alarmed.
Sensing his fear, the two put him at ease, assuring him that they were not thieves, but a plaintiff and a defendant. They told him that the one party had transgressed against the other, and that he should pass judgement between them and show them the way.
The first person spoke, "This is my brother (in faith). He has ninety-nine ewes,
while I have only one ewe. He said, `Give it to me!' and he (did not address me in a
manner that someone making a request would. Instead, he) has been harsh towards me in
Surah Sad 38: 21-25
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Anwar-ul-Bayan (v.8)
eae
speech."
With reference to their situation, Sayyidina Dawud p>! «J replied, "He has oppressed you by asking for your ewe to add to his ewes." Then, making reference to the behaviour of people in general, he said, `Indeed, there are many partners (in business, as well as those who live together) who transgress against each other, except for those who believe and do righteous deeds. And these are but a few."
Allah began the above discussion with the words, "Be patient with all they say
and remember Our slave Dawid." This denotes that the incident of Sayyidina Dawud pw! ale is one in which patience was required. Therefore, an analysis of the incident should reveal aspects of patience. The Ahadith provide no further details of the incident to highlight such aspects. However, judging from the
Qur'anic verses, it becomes evident that the two persons came to Sayyidina
Dawud pi ie during a time that he was engaged in Ibadah (worship). It was not the time for hearing cases. In addition to this, they entered his sanctuary ina most unusual manner, which startled Sayyidina Dawud p>! ae.
Furthermore, they addressed him saying, "so judge between us with the truth. Do not be unjust towards us and guide us to the straight path." This manner of speech seems disrespectful, in addition to the fact that it implied that Sayyidina Dawud pu! aie could actually be unjust and misleading.
Besides being a Prophet of Allah, Sayyidina Dawud pW! «le was also a powerful king. However, he tolerated their approach, overlooked their rudeness and heard their case.
SAYYIDINA DAWUD pti ae IS TESTED AND REPENTS
"Tt occurred to Dawiid that We had tested him, so he sought forgiveness from his Lord, fell prostrate, and turned to Him in repentance." Since Sayyidina Dawud «ls ui exercised the patience required of him and passed the correct verdict, how was he tested? The following explanations have been tendered:
Sayyidina Dawid pI! te listened only to the plea of the plaintiff. He did not ask the defendant for his side of the story, which is contrary to the practice of
law, and seems to denote bias.
`If the defendant did admit to the offence, Sayyidina Dawtid /%!) ate should have told him that he had oppressed the plaintiff, instead of telling the plaintiff that the defendant had oppressed him. This form of address also denotes bias in favour of the plaintiff.
When Sayyidina Dawtid >! «le realised that this case was a test for him, he immediately repented, because notable personalities are taken to task for acts that seem most insignificant to others. Allah forgave him, and even adds, "Undoubtedly, he has a close position to Us, and a favourable return."
In an unsubstantiated narration, "Ruhul Ma'ani" reports that the two
disputants were Jibril >! ae and Sayyidina Mika`ll -W\) ae. When the royal guards denied them entry into the sanctuary, they scaled the walls to gain access. It is not farfetched to believe that the two could have been these two angels, because it was not possible for humans to scale that high a wall.
Surah Sad 38: 21-25
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Anwar-ul-Bayan (Vv. 8)
However, if it be assumed that they two were angels, several questions
arise. What dispute would angels have about ewes? Why would one transgress against the other? Why would one speak harshly to the other? Since they have no association with the things of this world, why would they lie to Sayyidina
Dawid p.)) ale?
Commentators explain that the angels merely stated a hypothetical situation. They meant to ask Sayyidina Dawud pW! ate what would be his decision if such a scenario developed. This was a means they employed to test him.
The "Mustadrak of Hakim" has reported from Sayyidina Abdullah bin Abbas «s a! 2, that Sayyidina Dawid p.! ale was tested because of the little vanity that crept into his heart. He reports that Sayyidina Dawtid pW) ale once said, "O Allah! Every moment during the day and night, there is a member of
Dawud's family busy in Salah, Tasbih, Takbir, or some other form of Your
worship."
Thereupon, Allah told him, "O Dawud! This all occurs with My assistance. If it were not for My assistance, you would never be able to engage in My worship. By my Honour, IJ shall hand over a day to you." Sayyidina Dawtid ais
p>! then asked Allah to inform him which day. that would be. It was on that very day that the two disputants scaled the wall. [Mustadrak ofHakim, 0.2 p.433}
While-the above incident does not seem to explain the test, certain Scholars have mentioned that Sayyidina Dawid i aie was negligent of Allah's remembrance (Dhikr) during the period when he presided over the case. Although passing judgement is a form of worship, it is unlike the direct acts of
worship, like Salah, remembrance of Allah (Dhikr), etc. This was the test that
Sayyidina Dawad pW ate understood. Allah knows best.
THE GENERAL PRACTICE OF BUSINESS PARTNERS
Sayyidina Dawid pt ate mentioned that partners commonly tend to oppress each other in their dealings. However, there are exceptions. These are people who have belief and carry out righteous deeds. Unfortunately, such people are very few. This statement of Sayyidina Dawid pW! + expresses the nature of partnerships as being volatile, being prone to disputes and betrayal. Fortunate indeed is the person who is saved from these trials.
Sayyidina Abu Hurayrah «+ «i 2, reports from the Holy Prophet «+ a) Le ri sthat Allah says, "I am the third of two partners (i.e. ] am assisting them) as long as none betrays the other. When any of them betrays the other, I separate myself from them (i.e. Istop assisting them)." [Abu Dawid]
A SUPPLICATION OF SAYYIDINA DAWUD Hi ake
Sayyidina Dawtid ->\ «Je was extremely devoted to Allah's worship and remembrance (Dhikr). The Holy Prophet pi «le a! to said that Allah loves most the Salah of Sayyidina Dawtd pW! ae and the fasting of Sayyidina Dawud «le Ou. Sayyidina Dawid p>! le used to sleep until half the night has passed, after which he used to engage in Allah's worship for the next third of the night. He
SSeueraeh eSnad 38: 21-25 e 378 eAnwar-ul-Bayan (vy, g
then slept for the remaining sixth of the night. He also fasted every alternate day, [Bukhari v.1 p.486]
Sayyidina Abu Dharr «+ 4! _.2, reports from the Holy Prophet 5 te ai Be that one of Sayyidina Dawud po) «le Supplications was:
{TRANSLATION: "O Allah! I ask You for Your love, for the love of those who love you, and for those actions that will let me reach Your love. O Allah! Make your love more beloved to me than my own self, my wealth, my family, and cold water."} ["Mishkat" p. 220]
When the Holy Prophet ,b-) «& 4) le used to speak to the Sahabah (Companions) pa «| 2, about Sayyidina Dawad pW) «le, he used to say that Sayyidina Dawtid ->) le worshipped Allah more than any other human. [Ibid]
Sayyidina Dawtd >! «le used to earn a living by the effort of his own hands [Bukhari]. His trade was that he used to make armour, which he sold. In
this manner, he was able to provide for his own needs, as well as contribute
considerably to the poor.
THE SAJDAH (PROSTRATION) TO BE MADE IN SURAH SAD
According to the followers of the Shafi'i school of jurisprudence, no Sajdah (prostration) has to be made when reciting the above verse of Surah Sad. However, Sajdah (prostration) will be made according to the Hanafi school of jurisprudence.
Sayyidina Abdullah bin Abbas «+ 4 2, has reported that the Holy Prophet pny ole att cused to make the Sajdah Tilawah (prostration of recitation) in Surah Sad, and said, "Sayyidina Dawtid ¢>\ «le made this Sajdah as Taubah (prostration for repentance). We shall make it out ofgratitude." ["Mishkat" p. 94]
REFUTING A DEFAMATORY INCIDENT
With regard to the story of the two disputants, certain books narrate an incident that is defamatory to the high status of the Prophet p> «le.
The incident tells that Sayyidina Dawtd pt) «le once saw a woman, with whom he fell in love. In an effort to marry her, he sent her husband out in Jihad. The husband was eventually martyred, after which Sayyidina Dawud pH! a married the lady. This story is a fallacious lie, which is from the narrations of the Bani Isra'il (Isra'iliyat).
It is surprising that Imam Hakim «+ 4) i», has narrated this incident in his "Mustadrak" (v.2 p.586/7), and that Hafidh Dhahabi «Je i! i=, has not commented .on it in his "Talkhis" of the "Mustadrak." .
Sayyidina Ali «+ 4! .», has mentioned that he will afflict a double penalty on the person who says such things about Sayyidina Dawtid -! le and believes |
in it (i.e. 160 lashes). ["Ruhul Ma'ani", v.23 p.185]
The author of "Jalalain" has written that Sayyidina Dawtd p>) «le had 99 wives, whereas the complainant has only one, which Sayyidina Dawud px! + wanted for himself. This narration is also from the Isra'ilites, which is insulting to
surah, Sad 38: 26
379
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(26) O Dawid.' Indeed, We have made you a deputy on earth, so judge between people with the truth, and do not follow carnal passions which will mislead you
from Allah `s path. Verily! there shall be a severe punishment for those who
deviate from Allah `s path because they forgot the Day of Reckoning.
THE DECLARATION OF SAYYIDINA DAWUD ps! «ie AS ALLAH'S
CALIPH (DEPUTY)
.
Allah addresses Sayyidina Dawid >! «le in the above verse saying, "O
Dawiid! Indeed, We have made you a deputy on earth, so judge between people with the
truth, and do not follow carnal passions which will mislead you from Allah `s path." It is
compulsory for every ruler to be just in his judgement. However, :the responsibility ii s greater when a person is a Caliph (deputy) as well as a Prophet
of Allah. It is absolutely essential for such a person to remain firmly on the side
of truth justice.
:
;
THE EVIL OF FOLLOWING ONE'S PASSIONS
Allah continues to address Sayyidina Dawid (| «le saying, "and do not. follow carnal passions which will mislead you from Allah `s path." In essence,aperson can follow only one of two: things, viz. Huda (guidance), or Hawa (passions). Huda will entail everything that stems from Allah and His Holy Prophet iil be py «le. It is not permissible to follow anything that does not stem from these two sources, and which follows. the dictates of the carnal self. Following the carnal passions prevents a person from fulfilling the obligations of the Shari`ah.
Many judges and magistrates pass judgement that is contrary to the laws of the Shari'ah. They also accept bribes and favour their relatives (nepotism) when passing their verdict. Allah declares in Surah Nisa, "O you who believe, be firm in | establishing justice and be witness for Allah even ifit be against yourselves, your parents and relatives. Be he affluent or.poor, Allah is closer to each of them. So do not follow your passions in enforcing justice." [Surah 4, verse 135}
It may also occur that unjust decisions are passed because of enmity . between people. In this regard, Allah says in Surah Ma'idah, "Let not enmity for a nation provoke you to be unjust. Be just! It is closer to piety, andae Allah! Indeed Allahis Informed ofwhat you do." [Surah 5, verse 8]
Sayyidah Ayshah \:+ 4) 2, reports that the Holy Prophet p+» «le ai Le said, "Do you people know what Altah says about the people who will first reach His shade on the Judgment men The Sahabah (Companions) ree al u~ replied, "Allah and His
Surah Sad 38: 26.
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Anwar-ul- Bayan (v. 8)
Holy Prophet pl) te i 6 know best." The Holy Prophet 5 at a Le replied, "They are those people who accept their right when it is given to them, and fully hand over any right when it is asked of them. They are people who pass judgement in favour of others just as they would like others to pass judgement in their favour." ["Mishkat" p. 322]
Following one's whims leads one to misinterpret the Qur'an and Ahadith,
holding a bad opinion of the Scholars, and devising ways to avoid paying Zakah. To substantiate their legalisation of nudity and usury, some hide behind the writings of people who are bereft of sincerity, piety and knowledge. Following carnal passions spurs people to roam around naked, dance, delight in unlawful glances and hanker after wealth and fame. In pursuit of all this, they trample upon the injunctions of the Shari'ah. Some will then deprive legal heirs of their
inheritance, especially female heirs. These, and many other evils are the direct
result of ambitiously pursuing carnal desires.
On the other hand, there are those who follow the guidance of Allah, brought by His illustrious Holy Prophet +3 + al Le. They make it the purpose of their lives and heed to every command.
FOLLOWING CARNAL PASSIONS MISLEADS PEOPLE
Allah cautions Sayyidina Dawid pW) a saying, "do not follow carnal passions which will mislead you from Allah's path." Just as a person who follows the dictates of his carnal passions becomes oblivious of the Shari'ah in this world, this subservience to his passions will mislead him from Allah's path in the Hereafter as well. Although the person may do things in the name of Din -- (religion) and piety, his deeds will be contrary to the Shari'ah if he is a victim of his passions.
Those people who worship graves, idolise their saints and carry out the customs of Urs, do so to satisfy their carnal passions. People are more prone to follow these Bid'ah (heresy) acts than to follow the Sunnah. This is because the acts of Bid'ah (heresy) are their innovations, tailored to please them and Satan.
The Holy Prophet ,-y le a1 6 said, "Satan says, `I destroyed people by casting them into sin, but they destroy me by Istighfar (because they secure forgiveness through Istighfar, thereby putting Satan's efforts to waste).
Therefore, I have devised actions that are not in Allah's Din (religion), but which suit their desires. They then regard these acts as virtues, on account of which they do not make Istighfar (seek forgiveness)."' ["Targhib wat Tarhib"]
DEVIANT PEOPLE DESERVE SEVERE PUNISHMENT
"Verily there shall be severe punishment for those who deviate from Allah `s path because they forgot the Day of Reckoning." This verse sounds a warning to those who stray from Allah' s path and forget about their appointment on the Day of
Judgment, when they will have to account for their deeds. The warning contained in this verse applies to every person who strays from Allah's Din (religion) in any way.
Specifically, it applies to those people who deny the coming of Judgment day or, if they accept it, they are negligent about it and fail to make adequate
Surah Sad 38: 27-29
381
Anwar-ul-Bay4n (v. 8
preparations. As a result, they draw Allah's punishment onto themselves.
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(27) We have not created the heavens, the earth and whatever is between the two without wisdom. This is the notion of the disbelievers. May the destruction of the Fire be for those who disbelieve. (28) Should We make those who believe and do righteous deeds like those who spread corruption on earth? Should We make the pious ones like the sinners? (29) This is a blessed Book that We have
revealed to you so that the people may ponder over its verses, and so that the intelligent ones may take heed.
THE ANARCHISTS AND THE RIGHTEOUS PEOPLE CAN NEVER BE ALIKE, NEITHER CAN THE PIOUS AND THE SINNERS EVER BE ALIKE
Mention has already been made of Sayyidina Dawiid >) «le. Soon mention will also be made of Sayyidina Sulayman >! «1e-and then of Sayyidina Ayyub Sui ale. The above three verses appear in between and make mention of oneness of Allah, Risalah (prophethood) and Judgment day. These three subjects are
constantly referred to in the Qur'an, and form the basic requirements for success
in the Hereafter.
The verses tell us that the heavens, the earth and whatever is contained
between the two have not been created in vain and without reason. The first objective of all this creation is to recognise the immense power and grandeur of Allah. Man should also ponder about the reason behind the creation of everything. There are humans as well as other creations in this world. There exists love between them, as well as oppression, disputes and killing. There are believers on earth as well as disbelievers. Man should ponder over the reason for which Allah has created the entire system of the universe. Upon deep reflection, he will realise that Allah has created everything for a purpose, based on His perfect wisdom.
Although belief and disbelief both co-exist in this world, the entire universe will soon come to an end. Thereafter, every man will be required to render an account of his deeds. The people of belief will succeed, whereas the people of disbelief will be punished. However, people who do not believe in the advent of Judgment day hold the opinion that there will be no recompense for good and evil deeds. In their estimation, people who do good are the same as those who perpetrate evil because neither will be rewarded or punished. People holding such beliefs are destined for destruction, which will manifest itself when they
Surah Sad 38: 30-33
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Anwar-ul- Bayan (Vv.8)
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enter Hell.
Of course, there is a clear distinction between those who have Belief ang
carry out good deeds, as opposed to the anarchists. The good believers are destined for Heaven, while the anarchists are headed for Hell. It will be extremely foolish of the sinners to think that the pious believers will receive no rewards, or that they (the sinners) will receive the same bounties of Heaven that is promised to the righteous believers.
After discussing oneness of Allah and Judgment ae Allah now addresses the issue of Risalat (prophethood). Allah says, "This is a blessed Book that We have revealed to you so that the people may ponder over its verses, and so that the intelligent ones may take heed." Those who recite and practise the injunctions of the Qur'an will glean from its blessed nature by acquiring the best of both worlds. It is the duty of every intelligent person to understand the laws of the Shari'ah and implement them.
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(30) We gifted Sulayman to Dawid. A fine slave indeed! He was certainly most penitent. (31) When horses of the finest breed bending one foreleg were presented before him one evening. (32) He said, "Indeed, I have given preference to the wealth of this world over the remembrance of my Lord until it hid behind the veil." (33) "Return them to me." He then began to stroke their legs and manes.
THE INCIDENT OF THE HORSES THAT WERE PRESENTED BEFORE SAYYIDINA SULAYMAN eu! ale
Sayyidina Sulayman > «le was the son of Sayyidina Dawud pt! ae. Allah had also granted him a kingdom and abundant wealth along with Prophethood. Allah says about him, "A fine slave indeed! He was certainly most penitent."
The Qur'an relates the incident of the well-bred horses that were presented to Sayyidina Sulayman >! «te one evening. It appears that the horses were reared for Jihad. The Arabic word "Safinat" refers to horses that bend one foreleg off the ground and stand on the remaining three. This is one of the qualities of a thoroughbred horse.
Sayyidina Sulayman /t.!) «le once instructed that the horses be presented before him for inspection. It transpired that he became so distracted watching the horses, that the sun set, causing him to miss his Salah. If the Salah was a Fardh (obligatory) Salah, he would be excused because he completely forgot, and none reminded him. If the Salah was a Optional Salah, then there is no question of a
Surah Sad 38: 34-40
Anwar-ul-Bayan (v. 8
sin.
Nevertheless, he was. distressed that his involvement with the horses
. distracted him from his Salah. Although the inspection was also for Allah's
pleasure (therefore also a form of Allah's remembrance), he still disliked that it should distract him from the direct remembrance of Allah. When he remembered that he had missed the Salah, he called for the horses to be returned. When they were brought back to him, he began to slaughter each one of them saying, "Indeed, I have given preference to the wealth of this world over the remembrance of my Lord."
As he slaughtered them, he also cut off their legs. This slaughtering of the horses will not be regarded as a waste of wealth, but as a sacrificial offering. In my humble opinion, Sayyidina Sulayman -%~!\ «+ cut off their legs after they were dead so as not to put them through additional suffering. He severed their legs because they made the horses valuable. The fact that the verse makes mention of the legs before the manes does not mean that he cut off the legs first, because many words are mentioned before others for reasons of eloquence, not for reasons of priority. An example of this is in Surah TaHa [Surah 20, verse 70], where Allah says, "the Lord of Hariin and Musa", whereas a verse of Surah A'`raf [Surah 7, verse 122] mentions, "The Lord of Musa and Harun."
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(34) Verily We tested Sulaym4n and I cast a body on his throne, after which he turned (to Us). (35) He said, "O my Lord! Forgive me and grant me a kingdom that cannot be had by any other after me. Undoubtedly, You are the Great Giver." (36) So We subjugated the wind for him, which would blow gently by his command wherever he wished to go. (37) (We also subjugated) the shayatin for him, who were builders and divers. (38) Besides these (Satans) there were others who were shackled in chains. (39) "This is Our gift, so spend or withhold without any accountability." (40) Undoubtedly, he has a close position to Us, and a favourable return.
THE TEST AND SUPPLICATION OF SAYYIDINA SULAYMAN 4s aii, THE SATAN ARE AT HIS SERVICE, WHILE OTHERS ARE
CHAINED
Sayyidina Abu Hurayrah «+ \ 2), narrated from the Holy Prophet « il be
Surah Sad 38: 34-40
384
Anwar-ul-Baydn (v. 8
-t; that Sayyidina Sulayman p>! «ie once resolved to cohabit with each of his seventy wives on a certain night. He intended to father a dynamic horseman from each wife, all of whom would be warriors in Jihad. An angel who was with him advised him to say "Insha Allah" ("If Allah wills"). However, Sayyidina Sulayman >) ale was determined and, although he knew within his heart that everything occurs only with Allah's will, he did not say the words. It then transpired that only one of the wives conceived. She finally bore only an
unformed foetus, which lacked half of its torso. After narrating the story, The
Holy Prophet py «le ai esaid, "If Sayyidina Sulayman > us had said, `Insha Allah', he would have fathered seventy boys who would have all fought in Jihad." [Bukhari v.1 Pg .487]
The commentators have narrated the above incident, stating that this was the test referred to in the verse. The malformed foetus was the "body" that was cast onto his throne. When Sayyidina Sulayman -~' <« realised his error, he immediately turned to Allah in repentance.
In addition to his supplication for forgiveness, he prayed, "and grant me a kingdom that cannot be had by any other after me. Undoubtedly, You are the Great Giver." Sayyidina Sulayman p>! «le added an attribute of Allah to each end of his supplication, which is among the etiquette of supplication.
Allah accepted his supplication. Whereas previously he had control over horses, Allah now placed the winds at his service. The winds would carry him to any destination he wished. Allah describes the swiftness of the wind in Surah Saba, where He says, "We subjugated the wind for Sulayman. Its travel in the morning was a month's journey and its travel by the evening was a month's journey." Although the wind travelled swiftly, it blew very gently so that no one was jolted about while travelling. Today's modern aircraft have proven that speed and comfort can be combined.
Just as Allah placed the winds at his service, Allah also arranged an army of servants and soldiers for him. The Jinn were also placed at his command. Sayyidina Sulayman -%~! «te used them to construct buildings and to dive for jewels. There were a multitude of other duties they performed for him, some of which are mentioned in verse 82 of Surah Anbiya (Surah 21) and verse 13 of Surah Saba (Surah 34).
Allah also granted Sayyidina Sulayman ->' «le the power to keep many of the Satans in shackles. It appears that this was the punishment for those Jinn who did not obey the instructions that Sayyidina Sulayman ->u-\ «Je issued.
Referring to these great bounties that Allah conferred on Sayyidina Sulayman pt! ale, Allah tells him, "This is Our gift, so spend or withhold without any accountability." Allah gave Sayyidina Sulayman >! «Je the authority to utilise his wealth as he pleased, without having to account for it. Thereafter, Allah mentions another favour upon Sayyidina Sulayman >! «ic, which was also conferred on his father, Sayyidina Dawud p> ae. Allah says, "Undoubtedly, he has a close position to Us, and a favourable return."
NOTE: No person after Sayyidina Sulayman pW! «i+ ever enjoyed a kingdom like his. This was a result of the supplication that he made
surah_Sad_38:_ 41-44
385
Anwar-ul-Bayan (v.8
when he said, "and grant me a kingdom that cannot be had by any other after me." Although there have been people after Sayyidina Sulayman /%.J) «le who exercised some control over the Jinn, it cannot be proven whether any other had control of the wind.
Sayyidina Abu Hurayrah «+ 4\ 42) reports that the Holy Prophet J+ 4) Le a, once told them, "An evil Jinn made an attempt to interrupt my Salah last night. However, Allah granted me the power to arrest the Jinn. I intended to tie him to a pillar in the Masjid for you all to see, but I then recollected the Supplication of my brother Sulayman, who said, `O my Lord! Forgive me and. grant me a kingdom that cannot be had by any other after me. Undoubtedly, You are the Great Giver.' I then drove the wretched devil away." [Bukhari v.1 p.487]
This hadith proves that Allah can grant any person the ability to capture the Jinn. It was out of respect and regard for Sayyidina Sulayman (>. ae. that the Holy Prophet ply ale «ii Le did not shackle the Jinn. He did not want such an act to effect a difference in the unique individual privilege that Sayyidina Sulayman pitt ale enjoyed. Sayyidina Sulayman (>! ale desired this privilege very much and he even made the above supplication for it.
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(41) Call to mind Our slave Ayyab. When he called his Lord saying, "Verily Satan had afflicted me with pain and difficulty." (42) Strike your foot on the ground. This is cold water for bathing and drinking." (43)We gifted him his family and the like of them in addition, as a mercy from Us and a reminder for people of intelligence. (44) "Take a handful of twigs to hit with, and do not . breach your oath." Verily, We found him to be patient. What a fine slave! He was certainly penitent.
THE ILLNESS OF SAYYIDINA AYYUB p-4! 4c, HIS SUPPLICATION,
AND CURE
The incident of Sayyidina Ayyiab ->\ «le was discussed in verses 83 and 84
of Surah Anbiya (Surah 21). His story is related very briefly in the Qur'an, hence the details are not-clearly known. Only the incident of the golden locusts is reported from the Holy Prophet py ale «| eabout him (This will be narrated
shortly).
In Durrul Manthar, Hafidh Jalalud Din Suyyuti «le 4) a, has narrated several other reports about Sayyidina Ayyab UW! le from Sayyidina Abdullah bin Abbas «« 4! 2), Sayyidina Qatadah «le a) s=,, and Sayyidina Hasan Basri +,
Surah Sad 38: 41-44
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ale i. However, these narrations are Isra'ilites, and cannot be relied on.
The following facts have been established from the Qur'an:
First. Sayyidina Ayyub p%!\ «ts suffered a terrible difficulty,
Second. Satan was the cause of this difficulty.
Third. The difficulty affected his personal health as well as his wealth.
Fourth. His family was also destroyed in the process.
Fifth.
He exercised great patience for which Allah praises him by saying `Verily, We found him to be patient. What a fine slave! He was certainly penitent."
The Isra'ilites report that Sayyidina Ayyttb WW! «+ suffered for seven years and a few months While Sayyidina Ayytb pW! «le enjoyed all types of bounties, he was soon left without any wealth and family. Only his wife remained by his side to care for him. The loyal lady's name was Rahmah.
Surah Anbiya mentions his supplication: "Difficulty has certainly afflicted me and You are the Most Merciful of those who show mercy." His supplication in Surah Sad is: "Verily Satan had afflicted me with pain and difficulty." The author of "Ruhul Ma'ani" writes that the Arabic word "nusb" (translated above as "pain") refers to the extreme fatigue that one experiences after hard labour. The second word, "adhab", is translated as "pain .. which the verse of Surah Anbiya refers to as "durr" ("difficulty"). Other commentators say that "nusb" and "durr" refer to physical ailments, while "adhab" refers to the loss of his family and wealth.
After accepting his supplication, Allah commanded him thus, "Strike your foot on the ground." When he did as commanded, a spring of water gushed forth from the ground. Allah then told him, "This is cold water for bathing and drinking." He therefore took a bath in the spring and drank water from it. As a result, Allah granted him complete cure, both internally and externally.
Allah also collected his scattered family around him, allowing them to enjoy a life of prosperity once more. Allah then caused his family to grow to such an extent that they doubled in number. This is the interpretation of the author of "Ruhul Ma`ani", with regard to the verse "We gifted him his family and the like of them in addition...
Another interpretation is that since his family members passed away earlier, Allah granted Sayyidina Ayytb ->! «le as many children as he had lost. Ibn Majah reports that the suffering of Sayyidina Ayytb u.\ «Je began ona Wednesday, and he was cured on a Thursday.
Allah adds that His cure of Sayyidina Ayyab pW! ale was "a mercy from Us and a reminder for people of intelligence." The incident serves to remind the intelligent ones that Allah will graciously reward those who exercise patience when afflicted by adversities.
Allah then commanded Sayyidina Ayytb pW «te saying, "Take a handful of twigs to hit with, and do not breach your oath." This refers to an incident during the
Surah Sad 38: 41-44
Anwar-ul-Bayan (v. 8
See
iIIness of Sayyidina Ayytb >i aie, when he became angry with his wife. The commentators have cited many different narrations regarding the reason for his displeasure. However, these are all Isra'ilites. One such narration, reported from
Sayyidina Abdullah bin Abbas «5 3 2), states that Satan once passed by the
wife of Sayyidina Ayytb pW) a in the disguise of a physician. When she
requested him to treat her husband, Satan said, "I shall cure him without
charging you for the treatment and medicines. However, when he is cured, I
want you to say that I cured him." She accepted.
When she mentioned this to Sayyidina Ayyub px a, he became angry and
said, "You promised Satan that you will say that he cures? When | become well, | shall cane you a hundred times." When Allah cured him, the time came to fulfil his oath to cane her. It was then that Allah advised him as to how he should fulfil his oath. Allah told him, "Take a handful of sticks to hit with, and do not breach your oath." Allah advised him to take a hundred twigs in his hand and strike her with them as a substitute for caning her a hundred times. An analogy cannot be drawn from this incident to legalise the substitution of lashing a person once with a hundred whips instead of a hundred continuous lashes. The situation of Sayyidina Ayytb pW! «le was an isolated incident, which only applies to him.
Nevertheless, the incident highlights the importance of fulfilling an oath. Although Allah could have forgiven the oath without any substitution, Allah did not do so, but decreed that he substitute the act instead. In this way, the position of the oath in Shari`ah is still maintained.
A similar incident is narrated by Abu Dawud. Sayyidina Abu Umamah bin Sahl bin Hunaif «+ 4) ..2, reports that a person who was to be lashed for committing adultery with a slave woman had grown extremely weak. When the Ansar came to visit him in his illness, he told them to inquire the ruling from the Holy Prophet pi-y «+ 4) Je. They explained the situation to the Holy Prophet ws ade ai Le, and also added that the person was so weak and frail that only skin and bone were left of him. They also told the Holy Prophet -L-) «ie i! 1+ that the man's bones had become so weak that they would break if people were to bring him before the Holy Prophet --, «1 4! 46. Consequently, the Holy Prophet it das
«le instructed the Sahabah (Companions) »++ 5) .2, to break a branch of a date palm into a hundred parts, which would then be used collectively to strike him.
[v.2 p.258]
Although the person deserved to receive hundred lashes, he was not physically able to bear this punishment. Since the object of the punishment is not to take the person's life, The Holy Prophet -l-y «le 1 Jesubstituted the punishment, so that the penalty does not completely lose its status in the Shari'ah. The penalties in Shari'ah should never be completely waived because the Qur'an say about those deserving of these penalties, "And mercy for them (adulterers) should not take hold of you with regard to Allah's Din (religion), if you believe in Allah and the Last Day." The injunctions of Shari'ah should therefore be enforced so that people become conscious and are warned. These penalties
should not be stalled, nor waived.
NOTE: THE ACCEPTANCE OF SUPPLICATION. The question arises: "Did Sayyidina Ayyiib >) «ls make supplication for health
Surah Sad 38: 41-44
388
Anwar-ul-Bayan (v. 8)
during the days in which he suffered"? If he did, why was his supplication not answered? The fact is that Sayyidina Ayyub pi! aie must have made supplication to Allah during those days. However, he had to remain ill for as
long as Allah had predestined. Of course, he received the full rewards of his
supplication, as well as an elevation of stages in the Hereafter. His supplication were therefore stored as a treasure for him in the Hereafter.
No supplication of a believer is wasted. Sayyidina Abu Sa'id Khudri 4 _,2, «s reports from the Holy Prophet -l- «le 4! Lethat the supplication of a believer is answered in one of the following three ways, as long as the supplication is not for the severing of family ties, or any other sin.
Firstly. He is granted exactly what he asks for in this world.
Secondly. This supplication is stored as a treasure for him in the Hereafter.
Thirdly. A pending calamity is averted in lieu of his supplication.
When the Holy Prophet ,.) ul «ii Le said this, the Sahabah (Companions) .,», wes al said, "We shall then make supplication in abundance." Thereupon, the Holy Prophet ply ale al J» said, "Allah gives in abundance." ["Mishkat" p. 196]
EVERYTHING HAPPENS BY THE DECREE OF ALLAH
Sayyidina Abdullah bin Abbas «+ ai ..2, reports that when Sayyidina Ayyub Pedi ale was afflicted with the difficulty, Allah made him forget to make supplication for cure. Although he always engaged in Allah's remembrance (Dhikr), he did not make supplication. He did not have any inclination to make supplication either because he regarded the illness as a means of attaining Allah' s pleasure. He therefore wanted the illness to remain.
When Allah decreed that he be cured, Allah granted him the realisation and ability to make supplication. When he did make supplication, Allah accepted it and restored his wealth and family. Allah then praised him by stating, "Verily, We found him to be patient. What a fine slave! He was certainly penitent." [Durrul Manthur v.4 p.328]
The fact is that everything in the universe happens by Allah's decree.
supplication is also accepted only when the realisation of the supplication is near
at hand. Medicines are also effective only when Allah's predestination (Taqdir)
ordains that it provides a cure. Allah maintains complete control over
everything. He gives comfort to whoever He wills, while He afflicts whoever He
wills with hardship.
:
Hardships and difficulties are a blessing for the believers because they accrue tremendous rewards for them and elevate their ranks in the Hereafter. We should therefore never think that when a pious person is beset with problems, he must be suffering punishment for his sins.
Sayyidina Jabir «+ 4! 2, reports from the Holy Prophet ,1-5 «le a) Lo that on the Judgment day, when people will be granted their rewards for suffering in this world, those who enjoyed comfort and luxury will wish that their skins had
Surah Sad 38: 41-44
389
Anwar-ul-Bayan (v.8)
been cut with scissors in this world. ["Mishkat" p. 137]
The report of Sayyidina Abdullah bin Abbas «+ .\ 2, (wherein he related that Allah made Sayyidina Ayytb p>! «Je forget to make supplication initially), is supported by the following narration of Sayyidina Aban bin Uthman «es a 2. Sayyidina Aban «+ .i\ 2, narrates that he heard his father, Sayyidina Uthman .2, as i say, "the Holy Prophet pl + ai t+ said, `No harm can come to the person who recites the following supplication thrice every morning and evening:
{TRANSLATION: "In the name of Allah, with Whose name nothing In the heavens can do harm, and nothing on earth can harm. And He is the All Hearing, the All Knowing."}
Sayyidina Aban «+ a) ..2, showed signs of paralysis on a part of his body, which prompted people to look at him in surprise as he narrated this hadith. Detecting their surprise, he asked, "What are you people staring at? Without doubt, the hadith is just as I have narrated it to you. The day when I was afflicted with this, I had forgotten to recite the supplication, thereby allowing Allah's Taqdir (predestination) to take its course." ["Mishkat" p. 209]
CONCLUDING THE INCIDENT OF SAYYIDINA AYYUB a! ate
Sayyidina Abu Hurayrah « 4! .2, reports from the Holy Prophet «« 41 Lri sthat once, when Sayyidina Ayyub p>! «le was bathing naked in private, gold locusts began to. rain down on him. When he began to collect them in his clothing, Allah asked him, "O Ayytb! Have J not made you wealthy enough. You do not need what is before you." Sayyidina Ayyub p>!) «le replied, "I swear by Your Honour! You have certainly made me wealthy, but I can never be independent of Your blessings."
"Fat`hul Bari" (v.6 p.420) reports on the authority of Ahmad and Ibn Hibban,
that Sayyidina Abu Hurayrah «+ 41 .2, said, "When Allah cured Sayyidina Ayyub pul «te, He rained gold locusts on him." This narration makes it clear that the incident of the locusts took place after Sayyidina Ayyub >! le was cured.
"Fat'hul Baari" has also reported that, when Sayyidina Ayyub p>) le was
afflicted with the disease, all his friends deserted him, except for two persons.
They would still visit him every morning and evening. On one occasion, the two were talking among themselves, when the one said, "Ayyub must have perpetrated a grave sin. Otherwise, Allah would certainly have cured him by now." When the other person mentioned this to Sayyidina Ayyib pu) «J+, he was overcome with grief and made supplication to Allah.
Thereafter, Sayyidina Ayytib p>) «le needed to leave the house to relieve himself. It was then that Allah sent revelation to him to strike his foot on the ground. When he did as he was commanded, a spring gushed from the earth, in which he bathed. Allah made this water cure him completely. When his wife
came to fetch him, she could not recognise him, and asked, "Where is the sick man who was here? I hope a wolf did not devour him." "It is me," replied Sayyidina Ayyub pi ate.
Not only did Allah grant Sayyidina Ayytib pW) ale complete cure, but He
Surah Sad 38: 45-54
390
Anwar-ul-Bayan (v. 8)
also restored the youth of his wife. Thereafter, she bore 26 sons. "Fat'hul Bari" has also reported that Sayyidina Ayytb p>! «i had two granaries. The one was used to store wheat, while the second was used to store barley. Allah sent a cloud, which showered so much gold in the wheat granary, that the gold began
to flow. Allah then sent another cloud, which showered silver in the barley granary. All praise be to Allah for His bounties.
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(45) Call to mind Our slaves Ibrahim, Is'haq and Ya'qitb, who were men with hands and intelligence. (46) We have selected them for the speciality of
remembering the Hereafter. (47) Undoubtedly, they are from among the chosen best in Our estimation. (48) Call to mind Isma`il, Yasa and Dhul Kifl. They were all from the very best. (49) This is an Advice. Without doubt, the abstinent will havea pleasant abode... (50) .... the eternal gardens of Jannah (paradise), with the doors opened for them. (51) They will recline there, asking for the abundance of fruit and drinks. (52) They shall have with them wives with eyes downcast, and of the same age. (53) This is what you have been promised for the Day of Reckoning. (54) Indeed, this is Our provision, which will never terminate.
MENTION OF SAYYIDINA IBRAHIM, IS'`HAQ, AND YA'QUB 4 ae
These verses commence with the mention of certain Prophets p>) pete, after
which mention is made of the bounties of paradise.
Allah says, "Call to mind Our slaves Ibrahim, (his son) Is'hag and (his son)
Ya`qub..." The Qur'an often speaks of these great Prophets >!) -¢le. Mention has already been made of Sayyidina Ibrahim -%) «le, who endured many hardships while propagatintghe message of oneness of Allah. He was cast into a huge fire, debated with the polytheists, and was even commanded to slaughter his son, Sayyidina Isma`i] p>! ae. He built the Ka'ba with Sayyidina Isma`il >) ate and made the announcement for Hajj. He also made the supplication, "O our Lord! Send among them (the people of Makkah) a messenger from their midst who will recite
Your verses to them, teach them the Book and wisdom, and purify them. Without doubt,
You are the Mighty, the Wise." [Surah Bagarah (2), verse 129]
surab_Sad_ 38 : 55-64
391
Anwar-ul-Bay4n (v. 8
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Surah Bagarah, Surah. Nahi and Surah Hajj have already mentioned the command to the Holy Prophet -l-y «le i) eand his Ummah to follow the creed of Sayyidina Ibrahim -W' «Je. Sayyidina Ibrahim ->!\ «le was the forefather of all the Prophets p>) gle after him.
Sayyidina Muhammad ,l-y «le \ le was from the progeny of Sayyidina Jsma`il pi aie, while the other Prophet -~! 4s were all from the progeny of the other son, Sayyidina Is'haq >! «te, Both these sons were given to Sayyidina Ibrahim p>! «le after he had already aged. In gratitude, he made the following supplication: "All praise be to Allah, Who has gifted me with Isma`il and Is`hag despite old age. Undoubtedly, my Lord hears all prayers." [Surah Ibrahim (14), verse 39]
Describing these Prophets >! Ȣle, Allah says that they "were men with
hands and intelligence." Commentators interpret this to mean that Allah had
granted these Prophets >! gle the strength to obey Him, worship Him, and to have foresight and a deep understanding of religion. [Ibn Kathir]
Allah describes them further when He says, "We have selected them for the speciality of remembering the Hereafter." These illustrious men were devoted to the
concern for the Hereafter. Allama Ibn Kathir ale 5i am, narrates the following
interpretation of this verse from Sayyidina Malik bin Dinar «lc a! a*,. He said, "Allah has removed love for the world and its remembrance from the hearts of these Prophets p>) pele, replacing it with love for the Hereafter and remembrance of it."
Sayyidina Qatadah «lc «i! a», has interpreted the verse thus: "These Prophet pew ale used to remind people of the Hereafter and encourage them to prepare for the Hereafter."
Describing a third attribute of these Prophets > ,ae, Allah says, "Undoubtedly, they are from among the chosen best in Our estimation. .What more can be said in their praise?
Thereafter, Allah speaks of other Prophets >>! -¢le, when He says, "Call to mind Isma`il, Yasa and Dhul Kifl. They were all from the very best." Mention was made of these Prophets p>!) -¢l¢ in Surah An'am [Surah 6, verse 86] and in Surah pnelyd [Surah 21, verse 85]. Allah says, "This is an Advice (which should be acted upon)."
THE BOUNTIES THAT THOSE WHO ABSTAIN WILL ENJOY
"Without doubt, the abstinent will have a pleasant abode." Allah describes the
"pleasant abode" as "the eternal gardens of Heaven, with the doors opened for them." When people will be admitted into Heaven, they will find the doors open to welcome them. Allah says in a verse of Surah Zumar, "Those who feared their Lord will be led to Heaven in groups. Until, when they arrive there and its gates are opened .."
[Surah 39, verse 73]
Allah then speaks of some of the comforts and food and drink that they will enjoy. Allah says, "They will recline there, asking for the abundance of fruit and
drinks." Describing their spouses in Heaven, Allah says, "They shall have with them
wives with eyes downcast, and of the same age. "These wives will have eyes only for their husbands.
Surah Sad 38: 55-64
392
Anwar-ul-Bayan (v. §
non)
The people of Heaven will then be told, "This (honour and bounties) is what you have been promised for the Day of Reckoning. Indeed, this is Our provision, which
will never terminate." Surah Hud [Surah 11, verse 108] also describes the provisions of Heaven as prizes that will never come to an end. Verse 21 of Surah Bara'ah (Surah 9) as well as verse 6 of Surah Tin (Surah 95) describe the rewards of Heaven as being everlasting.
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(55) This is it (so understand). As for the rebellious, there shall be the worst of abodes. (56) They shall have to enter Hell. What a terrible resting
place indeed! (57) "This (is the punishment), so taste it! This is Hamim and Ghassdaq... (58) "...and a multitude of other punishments of its kind." (59) "This is an army to be entered with you. There is no welcome for them. They shall certainly be entered into the Fire." (60) They will say, "No! You are the ones for whom there is no welcome! You people have brought this on us. What a horrible station it is!" (61) They will cry out, "O our Lord! Double the punishment in the Fire for those who have brought this on us." (62) They will say, "Why do we not see those men whom we regarded as contemptible?" (63) "Did we make fun of them, or have our eyes failed to perceive them?" (64) This is certainly the truth, the dispute of the people of the Fire.
THE EVIL OUTCOME OF THE REBELLIOUS ONES, AND THEIR DISASSOCIATION FROM EACH OTHER IN HELL
After describing the favourable ending of the fortunate ones, Allah says, "This is it (so understand)." Thereafter, Allah describes the plight of the wretched ones, saying, "As for the rebellious, there shall be the worst of abodes. They shall have to enter Hell. What a terrible resting place indeed!" Hell is described as a terrible "resting place" because fire will be burning from beneath as well.
The people of Hell will be told, "This (is the punishment), so taste it! This 1s Hamim and Ghassaq, and a multitude of other punishments of its kind." Other forms of punishment are Dari, Zamharir, Zaqqum, Ghislin, Sa'ud, Maqami, etc. "Hamim' is boiling water. Allah says in Surah Muhammad that the people of Hell will be "given boiling water to drink, which tears their innards to shreds?" [Surah 47, verse 15]
The Holy Prophet -l-y «le i .lesaid that if a single bucket of "Ghassaq" was
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thrown on earth, every person on earth will rot. ["Mishkat" p. 503]
The book "Mirgat" (which is a commentary of "Mishkat'") has cited the following four interpretations of "Ghassagq":
1. It is the puss of the people of Hell, and the fluid that remains after their wounds are washed.
N It is the tears of the people in Hell. 3. It refers to Zamharir, which is the icy cold part of Hell.
4. It is the frozen, decaying puss of the people in Hell, which is too cold to drink. (However, people will be forced to drink it because of extreme hunger).
Whatever the interpretation, "Ghassaq"is something extremely horrid and foul smelling. May Allah save us all from it. Amin.
Thereafter, Allah describes a conversation between the people of Hell. Since many groups will be entered in succession, those who entered first will tell each other as they watch the others entering, "This is an army to be entered with you. There is no welcome for them. They shall certainly be entered into the Fire (just as we have been. We can therefore expect no assistance from them)."
Hearing this comment, the incoming group will say, "No! You are the ones for whom there is no welcome! You people have brought this on us (by misleading us to perpetrate disbelief). What a horrible station it is!"
These incoming groups will then plead to Allah saying, "O our Lord! Double the punishment in the Fire for those who have brought this on us." Whereas the followers duly comply with the dictates of their leaders in this world, they will curse them in the Hereafter, asking Allah to double their punishment.
THE PEOPLE OF HELL WILL BE SURPRISED NOT TO FIND THE PEOPLE OF BELIEF WITH THEM
Referring to the poor believers, the people of Hell will say, "Why do we not see those men whom we regarded as contemptible?"
The disbelievers (like the Jews, Christians, and Hindus) often tell the believers, "You carry on to Hell. We shall be in Heaven." Eventually, when the disbelievers find themselves in Hell. They will look around for the believers. When they see only other disbelievers like themselves, they will ask, "Why do we not see those men whom we regarded as contemptible?"
"Did we make fun of them (by deeming them to be inmates of Hell, whereas they were really inheritors of Heaven), or have our eyes failed to perceive them (here in Hell)?" They will then regret that they made fun of the believers. The ugly reality will now dawn upon them that the believers reached Heaven, while they will have to suffer the torments of Hell forever.
Allah then asserts, "This is certainly the truth, the dispute of the people of the rire'
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(65) Say, "I am but a warner, and there is none weaty of worship except Allah, the One, the Omnipotent." (66) "He is the Lord of the heavens, the earth, and whatever is between the two. He is the Mighty, the Most Forgiving." (67) Say, "This is a vital message." (68) "...to which you people are averse." (69) "I have no knowledge of lofty chiefs (angels) when they discuss." (70) "The revelation sent to me is that I am only a clear warner."
ONLY ALLAH IS WORTHY OF WORSHIP HE IS THE ONE, THE OMNIPOTENT, MASTER OF THE HEAVENS AND THE EARTH, THE MIGHTY, AND THE MOST FORGIVING
These verses confirm oneness of Allah, Risalah (prophehthood), and five attributes of Allah. Allah commands the Holy Prophet pl «le ai Le, "Say (to the masses), `I am but a warner (I will not force anyone to believe), and there is none worthy of worship except Allah, (1) the One, (2) the Omnipotent." Allah has supreme control over the universe, and everything happens only by His decree.
Furthermore, "He is (3) the Lord of the heavens, the earth, and whatever is between the two." It is therefore sheer foolishness to worship any other being. It should also be understood that "He is (4) the Mighty «, meaning that Allah possesses the power and might to ensure that people are accountable for the evil they perpetrate. However, if Hey: choose to repent, then Allah is also (5) "the Most Forgiving."
After mentioning Allah's five attributes, Allah makes mention of the Prophethood of the Holy Prophet ply te a1 Le. Allah tells the Holy Prophet (1+ py ale ai, "Say, `This (news that I have brought to you about my apostleship) is a vital message to which you people are averse.'
_ Allah instructs the Holy Prophet ply «le 4) Le to tell the people, "I have no (way to access the) knowledge of lofty chiefs (the angels) when they discuss. (Therefore, how am I able to inform of the things I tell you?)" Whereas the Holy Prophet pli-y ale 1 Le had no association with the Ahlul Kitab (people of book), from whom he could have gleaned the knowledge of bygone nations, he was able to give accurate accounts of past events. It is obvious that the only source of this knowledge is divine revelation.
If it were not for divine revelation, a human being would not be able to
inform others about incidents like the creation of Sayyidina Adam ,%--! ale, and the fact that Iblis refused to prostrate to him. The discussion between Allah and the angels (as mentioned in Surah Bagarah) concerned the creation of Sayyidina Adam >.) «le, when Allah told the angels, "I am about to place a viceroy on earth."
Thereafter, the angels asked certain questions, which Allah answered by
demonstrating to them that Sayyidina Adam Ll ale was superior in knowledge
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to them. It was then that they admitted to Allah, "We proclaim Your purity! We possess only the knowledge that You have given to us. Without doubt, You are the All Knowing, the Wise."
The fact `that the Holy Prophet Ws «ie 4) 1. was able to relate such
incidents to the people proves that he received divine revelation. Asserting his Prophet hood, Allah also commands the Holy Prophet 5 aieals- to tell the
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clear that the duty of the Holy Prophet +s ate a! t+ was to convey the message. He was not charged to force people to believe.
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(71) When your Lord said to the angels, "Verily, I am creating a human being from clay." (72) "So, when I have perfected him and blown My spirit into him, then every one of you should fall prostrate to him." (73) So every one of the angels prostrated to him... (74) except for Iblis (Chief Devil). He was haughty, and was from among the disbelievers. (75) Allah said, "O Iblis (Chief Devil)! What has prevented you from prostrating to what I have created with My own hands? Are you too proud, or are you superior in rank?" (76) Iblis (Chief Devil)
replied, "I am better than he. You have created me from fire, while you have
created him from clay." (77) Allah said, Depart from here, for you are certainly outcast." (78) "My curse shall be on you until the Day of Reckoning." (79) Iblis said, "O my Lord! Grant me respite until the Day when people are resurrected." (80) Allah said, "You are then from those given respite..." (81) "... until the Day of the appointed time." (82) Iblis (Chief Devil) said, "By Your honour! I shall definitely mislead all of them..." (83) "...except Your chosen slaves among them." (84) Allah declared, "I speak the truth, and it is the truth that I always speak..." (85) "... I shall certainly fill Hell with you and all those of them who follow you. a"
Surah Sad 38: 71-85
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THE DISOBEDIENCE AND PRIDE OF IBLIS (CHIEF DEVIL) WHO REFUSES TO PROSTRATE TO SAYYIDINA ADAM `ui ade
This subject matter of Sayyidina Adam's -X-- «ic creation and the refusal of Iblis (Chief Devil) to prostrate, has been related in Surah Baqarah [Surah 2, verses 30-39], Surah A'raf [Surah 7, verses 11-25], Surah Hijr [Surah 15, verses 26-44], and Surah Isra [Surah 17, verses 61-65]. Refer to these commentaries for the details.
When Allah intended to create Sayyidina Adam /%) «Je, he said to the angels, "Verily, I am creating a human being from clay. So, when I have perfected him and blown My spirit into him, then every one ofyou should fall prostrate to him."
Allah used the word "bashar" to refer to a human being. Literally, the word "bashar" refers to something having skin that is not covered with hair. Animals
also have skin, but their skin is covered with hair. Besides the head and the chin of men, the rest of the human's body is free of thick hair. Wherever else such hair grows, the Shari'ah has instructed that it be removed. Of course, it is compulsory
for men to grow the beard. However, when people return to Heaven, men will not have beards, thereby fully expressing their nature as "basher (Human)".
The above verse states that man was created from clay, whereas Surah Hijr states that he was created from "melodious sand derived from dark decomposing clay." In Surah Rahman Allah says that He "created man from melodious sand that resembles potter's clay". Surah An'am says that man was made from clay.
The fact is that all these verses describe the various stages of man's creation. Initially, sand was gathered from various parts of the earth. Water was then mixed with this sand, turning it into clay. Then this clay was left until it began to decompose and become dark in colour. Thereafter the mould of Sayyidina: Adam putt ale was cast with this. When the mould set and dried, it became like pottery clay that has a melodious sound when struck (as is the case with any clay pot). The various verses of the Qur'an individually refer to these various stages in man's creation.
According to Allah's command, "every one of the angels fell prostrate to him [Sayyidina Adam p>) 4Je]." Iblis was also among the angels when the command
was issued. However, he failed to comply. Allah says in Surah Kahf, "He was
from the Jinn and disobeyed the command of his Lord." A verse of Surah Baqarah reads: "He refused, was haughty, and was from among the disbelievers."
When Iblis refused to prostrate, Allah asked, "What prevented you from prostrating when I commanded you?" . This verse proves that Iblis was also commanded to prostrate to Sayyidina Adam >) ale. In the above verse of Surah
Sad, Allah says, "Allah said, `O Iblis (Chief Devil)! What has prevented you from
prostrating to what I have created with My own hands? Are you too proud, or are you superior in rank?"' Scholars have mentioned that "My own hands" has a metaphorical interpretation because Allah is not dependent on physical limbs. Wherever importance is attached to something, a person will say that he made it with his own hands. Similarly, this is the interpretation of the verse.
However, others have mentioned that it is inappropriate to tender a
metaphorical interpretation. They maintain that the interpretation of `My own
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hands" refers to whatever Allah intends, as is most befitting for His status. It is merely our duty to believe.
This is the same interpretation given for the phrase "blown My spirit into him." They say that Allah knows best the interpretation of it, and that we should merely believe in it. However, other Scholars have stated that the phrase refers to instilling a soul into Sayyidina Adam ¢X! ale.
After Allah reprimanded Iblis in this manner, "Iblis (Chief Devil) replied, `I am better than him. You have created me from fire, while you have created him from clay.« He therefore contended that it was below his dignity to prostrate to Sayyidina Adam p> ale.
"Allah said, `Depart from here, for you are certainly outcast. My curse shall be on you until the Day of Reckoning."' Of course, someone who is accursed until the Judgment day will certainly be accursed after that as well.
Iblis (Chief Devil) was overcome with pride. He accepted being accursed, but could not overcome his pride to ask for forgiveness. Instead, he asked for an extended lease of life. He said, "O my Lord! Grant me respite until the Day when people are resurrected." "Ruhul Ma'ani" states that his request was to remain alive until the time that the trumpet is sounded for the second time. He therefore tried to escape death. "Allah said, `You are then from those given respite until the Day of the appointed time.
It was then that Iblis (Chief Devil) disclosed Wat his heart concealed. "Iblis said, `By Your honour! I shall definitely mislead all of them; except Your chosen slaves among them." He took an oath to mislead people by making vice appear to be virtue. Of course, he realised that he could haveno effect on those whom Allah has selected for His obedience. Since he was accursed for not prostrating to Sayyidina Adam p>) «le, Iblis (Chief Devil) took this oath because he wanted to take revenge against Sayyidina Adam /%!) «le and his progeny. This was extremely foolish of Iblis (Chief Devil) because it was his own doing that brought the curse on himself, when he disobeyed Allah's command.
Allah intended that man betested in this world. Therefore, he granted Iblis
the reprieve he requested, and gave him the opportunity to mislead mankind. However, Allah also warned man that Iblis (Chief Devil) and his army will attempt to mislead them at every step. Allah sent His Prophets p>!) gle to the world to show man what is right and what is wrong. Allah also sent His divine scriptures for man's guidance. Thereafter, Allah also arranged the system of the Caliphs, who continued to propagate the message to mankind. Therefore, whoever is heedless of these warnings and falls prey to the deception of Iblis (Chief Devil) shall assume full responsibility for his deeds.
HELL WILL BE FILLED WITH IBLIS AND HIS FOLLOWERS
After Iblis (Chief Devil) took an oath to mislead mankind, "Allah declared, `I speak the truth, and it is the truth that I always speak. I shall certainly fill Hell with you
and all those of them who follow you."'
When Allah sent Sayyidina Adam and Hawwa pW) Lge to earth, He also declared, "If there ever comes to you any guidance from Me, then whoever will
Surah Sad_38: 86-88
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follow My guidance shall have no fear on them, neither shall they grieve. Those
who disbelieve and falsify shall be the dwellers of the Fire, where they will abide forever." [Surah Bagarah (2), verses 38 and 39]
NOTE
: When Iblis (Chief Devil) said, "O my Lord! Grant me respite until the Day when people are resurrected," Allah told him, "You are then from those given respite until the Day of the appointed time." Only Allah knows exactly when this "Day of the appointed time" shall take place, When Allah decrees that Iblis should die, he will die as a
disbeliever, after which he will be condemned to Hell.
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(86) Say, "I do not ask you people for any payment for this, and I am not among those who pretend." (87) This is but Advice for the universe. (88) You will surely become aware of the reality after a while.
THERE IS NO PAYMENT FOR PROPAGATING THE TRUTH
People falsified the Holy Prophet pl) «+ 31 le when he invited them to believe and recited the Qur'an to them. They refused to accept the truth even though he performed miracles for them. Allah instructs the Holy Prophet 4\
rly «le to invite them in a different manner. Allah says, "Say [to them, O
Muhammad ,L- ale a! Le], `I do not ask you for any payment for this..." i.e. I do not ask you for anything in return for the message of that Qur'an that I recite to you. Therefore, people should ponder about why a person would exert himself so greatly to propagate something for which he stands to earn no material gain. This should lead people to accept the fact that the Holy Prophet py «le i) Je must be commanded by Allah to continue his mission.
Allah also instructs the Holy Prophet pi ae 1 1. to tell the people, "and I am not among those who pretend." i.e. |am not one of those who would lay a false claim to Prophethood, neither would I claim that the Qur'an is from Allah if it
was not. Indeed, the Qur'an is from Allah, and it is `Advice for the (inhabitants of the) universe." Therefore, accept the Qur'an as the truth before death.
"You people will surely become aware of the reality (that the Qur'an is the truth from Allah) after a while (when you die)." However, then it will be too late. Other commentators have interpreted this verse to mean that the polytheists will come to learn the error of their ways when the Battle of Badr takes place.
NOTE : The verse "I do not ask you for any payment for this," is a message to all preachers that their efforts must be done solely for Allah, without any payment from people. When preaching, they should not hope to receive anything from the people.
"..and Iam not among those who pretend." This verse teaches Muslims, moreso Muslim preachers, that they should never pretend. Sayyidina Abdullah bin
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Mas'iid ae 1 .», said, "O people! Whoever knows something should express it. Whoever does not know something should say, `Allah knows best.' (ie. He should not pretend that he knows, because this will entail lying). If you do not know something, admit it and say, `Allah knows best'. This is also knowledge.
Allah has commanded His Prophet -l- 5 «Je aN be, "Say, `I do not ask you for any
payment for this, and I am not among those who pretend." [Bukhari, v.2 p.7 10}
There are many people who have no knowledge, yet assume the title of Mufti, Maulana or Alimuddin. When they are asked about any religious ruling or hadith, they deem it below their dignity to admit their ignorance on the matter. They then say whatever occurs to them. The above verse is a caution to such people. Muslims should stay away from matters that are far from the truth, or have little bearing on reality.
A woman once told the Holy Prophet ply «le a) t+ that she was a co-wife, and asked whether she could tell her husband's other wife that her husband had given her certain things, which he did not. The Holy Prophet p-y « al be replied, "The person who falsely claims that he/she was given something is like a person who dons clothing of lies." ["Mishkat" p. 281, from Bukhari and Muslim]
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In the name of Allah, the Beneficent, the Most Merciful.
(1) This is a revealed book from Allah, the Mighty, the Wise. (2) Undoubtedly, We have revealed the Book to you with the truth, so worship Allah, making religion exclusively His. (3) Behold! Religion is purely for Allah. Those people who take others as partners of Allah say, "We worship them only so that they may draw us close to Allah. Verily Allah shall decide between them with regard to the matters in which they differ. Undoubtedly, Allah does not guide the one who is a liar and a disbeliever. (4) If Allah intended to take a son, He would have chosen whatever He desires from His creation. He is Pure, and He is the
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One, the Omnipotent. (5) He has created the heavens and the earth with the truth. He folds the night into the day, folds the day into the night, and has subjugated the sun and the moon. Each one runs to a prescribed term. Behold! He is the Mighty, the Most Forgiving. (6) He has created you from a single soul, after which He made a spouse from the soul, and also made eight pairs for you from the (domestic) animals. Allah creates you in the wombs of your mothers, as
a creation after a creation in three darknesses. That is Allah, your Lord, to Whom
all Kingdoms belong. There is none worthy of worship besides Him. So where are you turning to?
ALLAH IS ONE, MIGHTY AND OMNIPOTENT, WHO HAs SUBJUGATED THE SUN AND THE MOON, AND CREATED MAN IN THREE LAYERS OF DARKNESS
These opening verses of Surah Zumar discuss the revelation of the Qur'an, establishes oneness of Allah and refutes polytheism. These verses also describe Allah's majestic creative power.
Allah begins by saying, "This is a revealed book from Allah, the Mighty, the Wise." Thereafter, Allah changes the mode of address when He addresses the Holy Prophet pl-5 ate o! te directly saying, "Undoubtedly, We have revealed the Book to you with the truth, so worship Allah, making religion (beliefs) exclusively His," Although the verse appears to address the Holy Prophet ++; & 4! 1o, it is intended for the whole of mankind. Since it is compulsory for the Holy Prophet ply ale a! te to adhere to oneness of Allah, it will also be necessary for others to hold the same belief. Allah then declares, "Behold! Religion is purely for Allah." This indicates that it is imperative that every person subscribes to the belief of oneness of Allah.
Allah then addresses a false notion of the Polytheists. Allah says, "Those people who take others as partners to Allah say, `We worship them only so that they may draw us close to Allah." These people contend that the partners they ascribe to Allah will present their acts of worship in Allah's court, or will at least intercede
on their behalf before Allah, so that their needs-are fulfilled.
The fact is that Satan is a master at misleading people. When the Prophets PU! pete and others condemned polytheist, their discourses started to make an impact upon the minds of the polytheists. To maintain polytheist among the people, Satan made them believe that their worship of other beings was not contrary to oneness of Allah. He told them that this was rather another form of oneness of Allah because it was not possible to reach Allah without the agency of Allah's chosen servants. These chosen servants of Allah, because of their proximity to Allah, were able to intercede on behalf of others. Therefore, he impressed upon their minds that worshipping others, because it was useful in securing Allah's proximity, was part of worshipping Allah. He told them that the
ministers in royal courts are a necessary link to reach the attention of worldly kings. Therefore, he said, it is even more necessary that links are sought to reach
the divine presence of Allah.
When Satan had convinced the misguided people about the truth of his `preaching', they always had a ready reply for anyone who highlighted the
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abomination of polytheist to them. They simply said, "We worship them only so that they may draw us close to Allah." Today's grave worshippers, who prostrate to the graves of saints, give the same reply.
"Verily Allah shall decide between them with regard to the matters in which they
differ." This decision will be taken on the Judgment day when the disbelievers and polytheists will be condemned to Hell, while the believers will be admitted into Heaven.
"Undoubtedly, Allah does not guide the one who is a liar and a disbeliever." There are two types of guidance. The first type, which entails pointing out the right path to people, is meant for all mankind. However, the second type, which is to take a person by the hand and help him reach the destination, will not be granted to people who are obstinate in their disbelief and who are adamant not to seek the truth.
Thereafter, Allah addresses those people who say that Allah has children. Allah says, "If Allah intended to take a son, He would have chosen whatever He desires from His creation." However, taking a son implies a defect in Allah (Allah forbid!)
whereas "He is Pure from all defects)". Allah has no children, and "He is the One, the Omnipotent."
Allah fulfils the needs of all creation, and does not require any assistance at all. People require children to assist them in times of need and during old age. Allah is Eternal, Independent, and His attributes will never change. There can be none equal to Him or like Him in any way. It is therefore illogical to assume that any being can be His child.
Allah then speaks of His tremendous creative powers when He says, "He has created the heavens and the earth with the truth. He folds the night into the day, folds the day into the night, and has subjugated the sun and the moon. Each one runs to a prescribed term. Behold! He is the Mighty, the Most Forgiving." Allah has charged the sun and the moon to carry out specific tasks. They will duly carry out their specific tasks until the time that Allah ordains their end. None can act contrary to what Allah has predestined because He is Mighty and cannot be overpowered. Of course, if any disbeliever chooses to repent and believe, Allah is also the Most Forgiving and will certainly pardon.
Allah says further, "He has created you from a single soul [Sayyidina Adam + Pui], after which He made a spouse from the soul..." Allah has created all of mankind from Sayyidina Adam > ale, from whose left rib Allah created his spouse, Sayyidah Hawwa >i ke. It is from their union that Allah has allowed billions of people to flourish on earth.
Allah has "also made eight pairs for you from the (domestic) animals." These eight refer to the pairs (male and female) of cows, camels, goats and sheep. These eight pairs have been mentioned in verses 143 and 144 of Surah An'am (Surah 6).
"Allah creates you in the wombs of your mothers, as a creation after a creation in three darknesses." The creation of man in the womb of his mother is a gradual process of several stages. After conception, the process begins with a clot of
blood, followed by a lump of flesh, after which bones are formed, which are
eventually dressed in muscle, tissue and skin. The "three darknesses" refer to the
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belly, the womb, and (thirdly) the membrane in which the foetus develops.
All the above are demonstrations of Allah's power and might, which should
lead man to perceive that only Allah is the Creator and Master of the universe. Allah then declares, "That is Allah, your Lord, to Whom all Kingdoms belong. There is
none worthy of worship besides Him. So where are you turning?" After realising that Allah created people perfectly within three layers of darkness, man should be convinced that He is that Omnipotent Being Who deserves to be worshipped. Worshipping others despite having this knowledge is sheer foolishness.
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(7) If you disbelieve, then Allah is certainly Independent of you. Allah is not pleased with disbelief for His slaves. If you are grateful, then this is what pleases Him. None shall bear the burden of another's sins. Thereafter, your return shall be to your Lord, Who will inform you of what you used to do. Verily, He has Knowledge of the secrets of the heart.
ALLAH IS INDEPENDENT, DISLIKES DISBELIEF AND LIKES GRATITUDE
After calling towards oneness of Allah and highlighting the abomination of polytheism, Allah dispels a doubt which may creep into people's minds. People may be led to think that Allah is in need of them believing in oneness of Allah, or that Allah needs their worship. Allah declares in the above verse that He is Independent of people, and He will not be harmed in any way if they choose to disbelieve.
However, this does not mean that Allah will be pleased with people for adopting disbelief. Allah will punish people for disbelief, while others will benefit greatly by being grateful to Allah and sincerely believingin oneness of Allah.
Allah then tells the disbelievers that they should not be fooled into thinking that their leaders will suffer the punishment of disbelief on their behalf just
because it was these leaders that led them to disbelief. Allah declares, `None shall bear the burden of another's sins." Every person will have to suffer the eternal punishment for the disbelief that s/he perpetrates.
No person should ever think that he will not have to answer for his sins. None should also think that his deeds will not be presented in the Hereafter because they disappear after being committed. Such people should bear in mind that Allah has knowledge of everything. Not only is He aware of those actions
that are visible, but He is also perfectly Aware of the secrets that people hide in
their hearts. On the Day of Judgment Allah will remind people of the deeds that
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they carried out in this world. Therefore, people should endeavour to carry out the best deeds after becoming believers.
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(8) When any adversity afflicts man, he supplicates to Allah, turning to Him only. Then, when Allah confers a bounty upon him, he forgets for what he supplicated to Allah before. He then ascribes partners to Allah, thereby misleading (others) from Allah `s path. Say, "Enjoy your disbelief for a while! You will certainly be from the inmates of the Fire." (9) Or the person who is engrossed in worship throughout the hours of the night, prostrating and standing, fearing the Hereafter and aspiring for the mercy of his Lord? Say, "Can those with knowledge be equal to those who do not have knowledge? Only those with intelligence will take heed."
MAN PRAYS TO ALLAH FOR ASSISTANCE DIFFICULTY, BUT FORGETS TO SUPPLICATE
COMFORT AND PROSPERITY
WHEN _ IN WHEN IN
Allah says, "When any adversity afflicts man, he supplicates to Allah, turning to
Him only (forgetting all his gods, knowing that they are helpless). Then, when Allah confers a bounty upon him, he forgets for what he supplicated to Allah before. (In addition to this) He then ascribes partners to Allah, thereby misleading (others) from
Allah `s path."
Allah says in Surah Ankabat, "When they board a ship they supplicate to Allah with sincere belief in Him. But when He rescues them to land, they again begin to ascribe partners to Him. To show in gratitude for the things We gave them and to enjoy. Soon they will come to know." [Surah 29, verses 65,66]
Allah declares, "Say [to them, O Muhammad ,; & 4) J], `Enjoy your disbelief for a while! You will certainly be from the inmates of the Fire." This verse is addressed to those people who adamantly adhere to disbelief because they fear the loss of some material wealth, some position or their friends if they were to accept Islam. These people fail to realise that the material gains of this world
cannot be compared to the eternal punishment of the Hereafter.
The punishment of Hell is not small issue. None will be prepared to endure the fire of this world for even five minutes in exchange for a kingdom. It is therefore extremely surprising that anyone can be prepared to endure the more intense fire of Hell for the trivial gains of this world! These gains are nothing,
Surah Zumar 39: 8-9
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Anwar-ul-Bayan (Vv.8)
even though they appear to be immense.
THE ATTRIBUTES OF THE PIOUS
"Or the person who is engrossed in worship throughout the hours of the night, prostrating (at times) and standing (at times), fearing the Hereafter and aspiring for the mercy of his Lord (Can such person be equal to one who is a disbeliever and a sinner)? Say, `Can those with knowledge be equal to those who do not have knowledge? Only those with intelligence will take heed." It is obvious that a believer with the above attributes cannot be compared to a sinful disbeliever. The purport of this verse is
similar a verse of Surah Sad, where Allah states, "Should We make those who believe
and do righteous deeds like those who spread corruption on earth? Should We make the pious ones like the sinners?" [Surah 38, verse 28]
Thereafter, Allah says, "Say, `Can those with knowledge be equal to those who do not have knowledge?" This verse makes it clear that those people whose knowledge has guided them to belief and who carry out good deeds cannot be compared to people who are ignorant of oneness of Allah. The two groups of people cannot be equal because the people of knowledge will enter Heaven on the Judgment day, whereas the ignorant will be doomed to Hell.
"Only those with intelligence will take heed." People without intelligence, as
well as those who do not utilise their intelligence, will be unable to heed the
advice given to them. There are many people today who are regarded to be intelligent because of the inventions they have developed, and the scientific theories that they have postulated. However, they have not recognised Allah. Many of them refute Allah's existence (atheists), while others ascribe partners to Him (polytheists). The intelligence of such people is wasted. Any `intelligence' that leads a person to Hell is useless.
THE VIRTUE OF TAHAJJUD SALAH (SUPEREROGATORY PRAYER)
The above verse makes reference to the virtue of the Tahajjud Salah (supererogatory prayer). Sayyidina Abu Hurayrah «+ «i! 2, reports that the Holy Prophet -l-y ale ai lesaid, "The best Salah after the Fardh Salahs (obligatory prayers) is that Salah which is performed during the middle of the night."
["Mishkat" p. 110]
Sayyidina Abdullah bin Abbas «+ i 2, reports that the Holy Prophet i) t+
pi-y ate mentioned, "The most honourable people of my Ummah are those who
are bearers of the Qur'an and who perform Salah during the night." [Ibid]
Sayyidina Mughiera «> a 2, narrated that the Holy Prophet ie ai ls rt ywould exert himself so much in his nightly worship that his feet used to swell. When he was asked why he exerted himself so when all his past and future sins were forgiven, he would reply, "Should I then not be a grateful servant? i.e. It is necessary that I exert myself even more in gratitude." [Bukhari v.1 p. 152]
"<a. fearing the Hereafter and aspiring for the mercy of his Lord?" This phrase teaches us that a believer should combine the quaiities of fear and hope.. Describing certain Prophets >>! -¢te, Allah says, "Verily, they would hasten to perform good deeds and supplicated to Us in anticipation and fear." [Surah Anbiya (21),
Surah Zumar 39: 10-21
407
Anwar-ul-Bay4n (v.
verse 90}
A verse of Surah Sajdah reads, "Their sides part from their beds, they supplicate to their Lord in fear and hope, and they spend from what We have provided for them." [Surah 32, verse 16]
These verses make it clear that a person should continue to make
supplication to Allah and hope for His mercy and benevolence. However, he
should also fear Allah at all times. It is foolish for a person to merely entertain hopes that Allah will be merciful towards him without carrying out good deeds.
Sayyidina Annas bin Malik «+ 1 ,», narrates that the Holy Prophet «le 4) lo
r-yonce came to see a young Sahabi (companion) «+ 4| .2, who was on his deathbed. The Holy Prophet 5 le 1 .leasked him, "How do you feel?" He replied, "I have hope in Allah, yet I fear to be taken to task on account of my sins." Thereupon the Holy Prophet ,-) «Je si) J. said, "At this time (of death),
whoever finds these two emotions in his heart, Allah will-certainly fulfil his
hopes and save him from what he fears." ["Mishkat" p. 140]
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408
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Anwar-ul-Bayan vv.8)
(10) Say, "O those slaves of Mine who have believed! Fear your Lord. There shall be a pleasant recompense in this world for those who do good. Allah's earth is vast. The patient ones shall be granted their reward without reservation." (11) Say, "I have been commanded to worship Allah, making all of worship solely
for Him." (12) "And I have been commanded to be the first of believers." (13)
Say, "I fear the punishment of a severe day if I disobey my Lord." (14) Say, "I worship Allah only, making my worship solely for Him." (15) "So worship whatever you wish besides Him." Say, "Verily the losers are those who put themselves and their families at a loss on the Judgment day. Behold! That is the evident loss." (16) They shall have flames above them and flames beneath them. It is with these things that Allah warns His bondsmen. O my bondsmen Fear Me! (17) There are glad tidings for those who refrain from worshipping Satan, and who tum to Allah. So convey glad tidings to My bondsmen... (18) ... who listen intently to the speech and follow the best of it. These are the ones whom Allah has guided, and these are the ones who possess intelligence. (19) Or the one against whom the decree for punishment has been passed? Can you rescue
the one who is in the Fire? (20) However, those who fear their Lord shall have
balconies with balconies built above these. Beneath these, there will be rivers
flowing. Allah has made this promise, and Allah never breaches His promise.
(21) Do you not see that Allah sends rain from the sky, and then channels it in springs within the earth? Thereafter, He extracts crops of different colours with
it. Then the crops wither away, and you will see it turn yellow, after which Allah devastates it. There is certainly a reminder in this for people of intelligence.
THE COMMAND TO FEAR ALLAH AND WORSHIP HIM EXCLUSIVELY
Allah has commanded the Holy Prophet pls «ls a le to make certain declarations in the above verses.
The first command is: "Say, `O those slaves of Mine-who have believed! Fear your Lord. "When a believer fears Allah, he will be prompted to carry out good deeds and abstain from evil. He is reminded that "There shall be a pleasant recompense in this world for those who do good. Allah `s earth is vast." Of course, as a person accumulates good deeds to his name, he will have to be steadfast and persevere so that these do not come to an end. This perseverance is never in vain, because Allah says "The patient ones shall be granted their reward without count."
"Allah`s earth is vast." There are times when a believer finds it difficult, if not
impossible to carry out the injunctions of Islam, and to implement the Shari'ah in his life because of the constraints of the country he lives in. This part of the verse encourages such believers to pick up the courage to migrate to such a country where Din (religion) is more practicable. He should overcome the natural love he
bears for his homeland, and migrate to another place, where, Insha Allah, Allah
will ease the way for him. Allah says in Surah Nisa, "He who migrates in Allah's way shall find in the land an abundance of pastures and vastness." [Surah 4, verse 100]
The second command issued to the Holy Prophet ly «le | eis: "Say, `I have been commanded to worship Allah, making all of worship solely for Him. And I have been commanded to be the first of believers." The Ummah of the Holy Prophet ply ate 31 Jo is the last Ummah to appear on earth. The firet
Surah Zumar 39: 10-21
409
.
Anwar-ul-Bayan v. 3)
believer of this Ummah was none other than the Holy Prophet pl-y «ic ai! ic himself. Just as it is necessary for all Muslims to adhere to the Shari'ah of Islam, this was also necessary for the Holy Prophet 5 & 4 1+. This declaration tells people that the Holy Prophet ,L-; te «1 42 was not merely a preacher, but he was himself a believer and a servant of Allah. He practised whatever he preached to others.
The third command issued in the above verses is: "Say, `I fear the punishment of a severe day if I disobey my Lord. "The Prophets >! -¢le were all sinless. This declaration is therefore hypothetical i.e. "If I were ever to sin, I would be fearful of the punishment of a severe day." If a sinless Prophet announces that he fears Allah's punishment, how much more should a normal sinful person fear Allah?
The fourth command issued to the Holy Prophet pig ale att Le is to "Say. `I worship Allah.only, making my worship solely for Him." This is an invitation for the rest of mankind to follow suit.
"So worship whatever you wish besides Him." Those who refuse to worship Allah may worship whatever thy wish but should prepare themselves to face the terrible consequences of eternal punishment in the Hereafter.
"The fifth command issued is: "Say, `Verily the losers are those who put themselves and their families at a loss on the Judgment day (by adhering to disbelief and polytheism). Behold! That is the evident loss." This will be loss of immeasurable proportions from which none will be able to escape. When the verdict of eternal punishment is passed against any person, there will be none to assist, not even one's family and followers whose patronage was so valued in this world. In fact, these people will curse and pinning the blame on each other. It is with reference " to this state of total desolation that Allah says, "Behold! That is the evident loss."
Allah then proceeds to describe the punishment awaiting the wretched ones. Allah says, "They shall have flames above them and flames beneath them." This verse describes the enveloping flames as canopies, because of their encompassing
nature. Allama Qurtubi «Je i) aa, says that this verse is similar in meaning to
verse 41 of Surah A'raf (Surah 7), where Allah says, "They will have the bed of Hell and a canopy atop them. Thus do We punish-the oppressors.
The verse is also similar to verse 55 of Surah Ankabiat, where Allah Says,
"The day when the punishment will envelope them from above and from beneath their
feet. It will then be said to them, `Taste what you used to do.""' [Surah 29, verse 55]
"It is with these things that Allah warns His bondsmen. O my bondsmen! Fear Me (by abstaining from acts that will draw My wrath)!" Allah then praises those who abstain from disbelief and polytheism when He says, "There are glad tidings for those who refrain from worshipping Satan, and who turn to Allah."
The Arabic word "taghat" (translated above as "Satan ") refers to someone who is extremely evil and exceedingly rebellious and disobedient. This aptly fits the description of Satan whose sole objective is to mislead mankind. Satan appears in various hideous forms before the polytheists, who then make idols in their very forms. Allah is pleased with those bondsmen of His who refrain from disbelief and all forms of polytheism, who turn to Him only. Such people will be
Surah Zumar 39: 10-21 a
Anwar-ul-Bayan (vy. § ee
the inhabitants of Heaven.
Allah says, "So convey glad tidings to My bondsmen; those who listen intently to the speech (Qur'an) and follow the best of it" ie. they practise those deeds that will earn them the most rewards, such as the Fara'idh (obligatory) and compulsory. From among the other categories of deeds, they also give preference to those deeds that earn the highest rewards.
With regard to these people, Allah mentions further, "These are the ones whom Allah has guided, and these are the ones who possess intelligence." Such people have sound intelligence, and do not blindly follow the misguided ways of their forefathers. They use their intelligence to realise that they should stay clear of disbelief and polytheism.
NOTE: "Ruhul Ma'ani" has reported the following incident in the commentary of the verse: "There are glad tidings for those who refrain from worshipping Satan, and who turn to Allah."
When Sayyidina Abu Bakr «+ | 2, accepted Islam, Sayyidina Abdur
Rahman bin Auf « 4 2), Sayyidina Sa'd bin Abi Waqqas «+ 4! ..2,, Sayyidina Sa'id bin Zaid «« 4 _,»,, and Sayyidina Zubayr bin Awwam «e 4i\ 2, approached
him to confirm whether he accepted Islam. He replied in the affirmative and he advised them to follow suit. Thereupon, they all accepted Islam. It was on this
occasion that Allah revealed the above verse.
"Or the one against whom the decree for punishment has been passed? Can you
rescue the one who is in the Fire?" This verse consoles the Holy Prophet «le 3! Le i sby telling him that punishment has been decreed for certain people because they insist on remaining.as disbelievers. It is not the task of the Holy Prophet (1+ rly ade dito save them from Hell, because this is beyond his capability. The Holy Prophet ply ae ai Leis therefore urged not to be grieved about their disbelief.
Thereafter, Allah makes mention of the glad tidings that he promised
earlier. Allah says, "However, those who fear their Lord shall have balconies with
balconies built above these. Beneath these, there will be rivers flowing. Allah has made this promise, and Allah never breaches His promise." Therefore, the pious should rest assured that they will surely receive what has been promised to them.
Among those who refuse to accept Islam, there are many who (despite
knowing the truth) do not believe because they fear a loss in their material
belongings and world status. Such people are prepared to jeopardise their
welfare in the Hereafter in exchange of the measly gains of this world. Drawing
their attention to the transitory nature of this world, Allah says, "Do you not see
that Allah sends rain from the sky, and then channels it in springs within the earth?
Thereafter, He extracts crops of different colours with it. Then the crops wither away, and
you will see it turn yellow, after which Allah devastates it."
`
The nature of this world is similar to the flourishing crops in the fields. For a
short while, it remains attractive and sought-after.. However, it ultimately
withers away to be reduced to nothing. The entire universe will also be reduced to nothing when the trumpet will sounded on the Judgment day. People hanker after the wealth of this world, constructing fortified palaces and fortresses. They amass large amounts of money, run business empires, and aspire to high
Surah Zumar 39: 22-31
411
Anwar-ul-Bayan (v. 8
positions. However, death is sure to overcome every person, thereby reducing all possessions and aspirations into the dust of oblivion.
Allah declares in Surah Al Imran, "The life of this world is but an object of deceit." In hankering after the things of this world, people destroy their lives in the Hereafter. The vicissitudes of this world are ample lessons for people to learn from. Therefore, Allah says, "There is certainly a reminder therein for people of intelligence." Instead of using their intelligence to learn lessons, people foolishly focus their minds on worldly progress.
Allah declares in Surah Kahf, "Coin for them the similitude of this worldly life as the rain that We send from the sky, by which the plants of the earth flourish. Thereafter they become debris, to be carried by the winds. Allah always has control over
everything." [Surah 18, verse 45]
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(22) Or the person whose heart Allah has opened to Islam, because of which he is upon a light from his Lord? Destruction be for those whose hearts have hardened against Allah's remembrance. These people are in manifest deviation. (23) Allah has revealed the most superb articulation: a Book with subject matter
of similar import, which is oft-repeated. The bodies of those who fear their Lord shiver with it, after which their hearts and bodies soften to Allah`s remembrance. This is Allah's guidance, with which He guides whoever He
Surah Zumar 39: 22-31
412
;
Anwar-ul-Bayan (v. 8
--soe
wills. There can be no guide for the one whom Allah sends astray. (24) Or the person who, with his face, will try to save himself from a terrible punishment on the Day of Judgment? It will be said to the oppressors, "Taste what you earned!"
(25) Those before them falsified, so the punishment afflicted them from whence
they did not perceive. (26) Allah made them taste humiliation in this worldly life, while the punishment of the Hereafter is worse. If only they knew! (27) Verily, We have coined every type of similitude for people in this Qur'an so that they may take heed. (28) It is an Arabic Qur'an without any crookedness, so that they fear. (29) Allah coins the similitude of a man who is owned by several masters who keep disputing over him; and another man who is owned entirely by one person. Can the two be equal? All praise be to Allah, but most of them do not know. (30) Indeed, you shall certainly pass away, and they shall all pass away as well. (31) Then, on the Judgment day, you will all quarrel in the presence of your Lord.
THERE SHALL BE LIGHT FOR THOSE WHOSE HEARTS ALLAH HAS OPENED TO ISLAM, WHILE DESTRUCTION IS THE LOT OF THOSE WHOSE HEARTS ARE HARDENED AGAINST ALLAH'S REMEMBRANCE
The previous verses discussed the conditions of the believers and the disbelievers in the Hereafter. The verses above now discuss the condition of the hearts of these two groups. Allah says, "Or the person whose heart Allah has opened to Islam, because of which he is upon a light from his Lord?" The heart of such a person is filled with the light of belief. On the other hand, there are those people who are deprived of this light of belief. Describing them, Allah says, "Destruction be for those whose hearts have hardened against Allah's remembrance (because they are not accustomed to taking Allah's name). These people are in manifest deviation."
The above verse therefore makes a distinction between the two groups of people, making it clear that those whose hearts are filled with the light of belief cannot be compared to those whose hearts are hardened. Allah mentions in Surah An'am, "Whoever Allah wishes to guide, He expands his bosom for Islam. Whoever He desires to send astray, He narrows and constricts his bosom as if he is ascending in the sky with great difficulty. Thus Allah afflicts with His punishment those who do not believe." [Surah 6, verse 125]
TWO SIGNS OF AN EXPANDED HEART
Sayyidina Abdullah bin Mas'tid «+ 4) ..2, reports that the Holy Prophet + ley ale \recited the above verse and then said, "When celestial light (nur) enters the heart, the heart expands." The Sahabah (Companions) -+5 4\ 2, enquired, "O the Holy Prophet ,-; ate 4! Js, is there a sign by which one may recognise this?" The Holy Prophet -i-y ale ti te replied, "Yes, the sign is that a person becomes detached from the `Home of Deceit' (the world), turns towards the `Home of Eternity' (Hereafter) and prepares for death in advance." ["Mishkat" p. 446]
Allah says in the above verse, "Destruction be for those whose hearts have
hardened against Allah's remembrance. These people are in manifest deviation." Such people are not affected by Allah's remembrance, and their hearts do not soften by it. A person whose heart has not opened towards Islam will find it difficult to
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Anwar-ul-Bayan Vv.8)
engage in Allah's remembrance (Dhikr). The remembrance (Dhikr) of Allah is indeed a great boon, which is only appreciated by Allah's chosen servants. Such people taste the sweetness of remembrance (Dhikr), which becomes their diet.
THE VIRTUE AND IMPORTANCE OF REMEMBRANCE OF ALLAH (DHIKR)
Sayyidina Abdullah bin Umar «+ «| 2, reports from the Holy Prophet eo wi-y 4is 2 that one must not engage in much talk, unless the talk is Allah's remembrance (Dhikr). This is so because excessive talking hardens the heart, and the hard-hearted person is the most distant from Allah. [Tirmidhi]
Sayyidina Abdullah bin Busr «« .\ ..2, narrates that a person once asked the Holy Prophet ls «Js i! Le, "The injunctions of Islam are many. It is difficult for me to act upon every single one of them. Show me something that I may remain steadfast upon." The Holy Prophet pi) ate a! + replied, "Your tongue should remain wet with Allah's remembrance of Allah (Dhikr)." [Ibid]
Sayyidina Abdullah bin Busr «+ \ _.2, reports that a villager once asked the Holy Prophet -L-3 «te 4) 2 who the best person was. The Holy Prophet «sc i J» eis replied that the best person is the one whose life is long and whose deeds are good. The person then inquired about the best deed. The reply was, "That you leave this world while you tongue is moist with Allah's remembrance of Allah (Dhikr) ." [Ibid]
THE INTERPRETATION OF "A BOOK WITH SUBJECT MATTER OF SIMILAR IMPORT, WHICH IS OFT-REPEATED"
Allah proceeds to extol the virtues of the Qur'an. Allah says, "Allah has revealed the most superb articulation: a Book with subject matter of similar import, which is oft-repeated." The Arabic word "mutashabihan" (translated above as "with subject matter of similar import") means that all verses of the Qur'an are equal in eloquence, each a miraculous masterpiece. Another meaning of. this word is that the verses are all inter-related, each one having a bearing on the other, and confirming the veracity of the other. Every part of the Qur'an invites people to oneness of Allah, establishes Risalah (prophethood) and confirms the advent of Judgment and the Hereafter.
The word "mathani" (translated above as "oft-repeated") means that advice and good counsel is repeated often in the Qur'an. Another meaning of the word is that the verses of the Qur'an are often recited by people without them growing bored. Each time they recite a verse, a new meaning opens up to them.
THE QUALITIES OF THOSE WHO ENGAGE IN REMEMBRANCE (DHIKR) (THE DHAKIRIN)
Allah describes one of the fundamental qualities of people who recite
Qur'an. He says, "The bodies of those who fear their Lord shiver with it (with the Qur`an)..." The effect of this is that "their hearts and bodies soften to Allah's
remembrance." The above are the two exclusive attributes of people who fear Allah.
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Anwar-ul-Bayan (v. 8
Allah says in Surah Anfal, "The believers are those whose hearts tremble when Allah is mentioned, whose faith (Belief) increases when His verses are recited to them and
they trust only in their Lord." {Surah 6, verse 3]
Allah says further, "This is Allah's guidance with which He guides whoever He wills. There can be no guide for the one whom Allah sends astray. Or the person who, with his face, will try to save himself from a terrible punishment on the Judgment day (Can such a person be compared to one who will enter Heaven)?" This verse means that people destined for Hell will first feel the heat of Hell on their faces. They will entertain the hope that the punishment will be confined to this, without the fire touching the rest of their bodies. However, they will be unable to escape
entry into Hell, when their entire bodies will be scorched.
Allah says in Surah Furqan, "Those who shall be resurrected on their faces will certainly be in the worst of predicaments and most deviated from the path." The fact that they will be dragged on their faces into Hell is a terrible punishment on tts own. Allah then speaks about the announcement to be made to these people. Allah says, `it will be said to the oppressors," Taste what you earned!
Allah then makes it clear that the disbelievers should not think that the warnings sounded to them are idle threats. There were those in the past who suffered the consequences of their deeds. Allah says, "Those before them falsified, so the punishment afflicted them from whence they did not perceive. Allah made them taste humiliation in this worldly life, while the punishment of the Hereafter is worse. If only they knew!"
Allah then describes the attributes of the Qur'an. Allah says, "Verily, We have coined every type of similitude for people in this Qur'an so that they may take
heed." Allah then adds, "It is an Arabic Qur'an ..... " Tt was thus easy for the
Qur'an to be understood by the Arabs who were the first addressees of the Qur'an. They were also in a position to understand the eloquence and rhetoric of
the Qur'an.
The third attribute of the Qur'4n mentioned in the verse is that it is "without any crookedness" i.e. there are no flaws or iniquities in the text of the Qur'an, neither can any of these be found in the meanings of the verses. Allah concludes the verse by saying that the Qur'an was revealed "so that they fear" i.e. it was revealed so that people may refrain from falsifying the truth and fear that they
will be taken to task for their evil deeds.
THE SIMILITUDE OF THE POLYTHEISTS AND THE MUWAHHID (MONOTHEISTS)
Allah cites the similitude of a Polytheist and a Muwahhid (person who
believes in oneness of Allah). Allah says, "Allah coins the similitude of a man (a slave) who is owned by several masters who keep disputing over him..." Each master is fighting with the other for complete ownership of the slave so that the slave can do his work exclusively. Caught up in this struggle, the slave is also left bewildered, and has to suffer the ill tempers of each upset master.
The other slave is a "man who is owned entirely by one person." This slave enjoys peace of mind because he owes loyalty to only one master. Allah asks,
Surah Zumar 39: 22-31
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Anwar-ul-Bayan (v.8)
"Can the two be equal?" Judging the state of mind of each slave, the fact becomes evident that they cannot be the same.
Similar is the example of a polytheist and a Muwahhid (monotheist). The Muwahhid (monotheist) worships one Allah only, and begs all his needs from Allah only. On the other hand, the Polytheists have several gods. They have to worship one, bow to another, prostrate to a third, etc. The difference between the
Polytheist and the Muwahhid (monotheist) is extremely vast, and the two cannot be reconciled.
"All praise be to Allah (Who has revealed a guidance, and exposed the fallacy of polytheism), but most of them do not know. » Most people fail to make a
distinction between right and wrong.
Addressing the Holy Prophet -l-y se ii 1s, Allah says, `indeed, you shall certainly pass away, and they shall all pass away as well. «In this verse, Allah consoles the Holy Prophet -l-3 ale i! Le by telling him that those who oppose him in this world shall soon pass into the Hereafter, where they will suffer the terrible consequences of their evil deeds.
The Tafsir "Jalalain" states that the polytheists of Makkah eagerly awaited
the demise of the Holy Prophet 3 at a! J», saying that they would then be
free of him. Allah tells the Holy Prophet -l-
i 1. that polytheists will also
taste death. They can rest assured only if they are certain of escaping death.
However, this is impossible. Allah says in Surah Anbiya, "If you pass away, will
they live forever?" [Surah 21, verse 34]
QUARRELS ON JUDGMENT DAY
"Then, on Judgment day, you will all quarrel in the presence of your Lord." Sayyidina Abdullah bin Umar «+ 4) ..2, mentioned, "We used to recite this verse for a long time, but never understood how we would come to a dispute when our Kitab (Book) is one, our Qibla is one, our Haram is one, and our Prophet J+ riey ale at is one. Then, when we began to wage war against each other, we realised that the verse was revealed with reference to us." ["Durrul Manthur", from
the "Mustadrak of Hakim" |
Sayyidina Abu Sa'id Khudri «> | .2, said, "When we (Muslims) faced each other in combat during the battle of Sifftn, we realised that this verse referred to us." ["Durrul Manthur"]
Although Sayyidina Abdullah bin Umar «» i) 2) and Sayyidina Abu Sa'id Khudri «+ «i! .», interpreted the verse as a reference to them, the general purport of the words would refer to all disputes and quarrels that would be raised before Allah on Judgment day.
Sayyidina Ugba bin Amir «+ i ..2, reports from the Holy Prophet «le a! le -t-sthat the first disputants to bring their case before Allah on Judgment day will be two neighbours. The one whose right was denied, shall claim the right before Allah. ["Mishkat" p. 425]
On Judgment day, subjects will claim their rights from their rulers, the oppressed shall lay charges against their oppressors, creditors will claim their
Surah Zumar 39: 22-31
416
Anwar-ul-Bayan (v. 8)
money from their debtors, and people will lay charges of backbiting and slander against others. The details of this are extensive. In short, if every person wishes to avoid being a defendant on the Day of Judgment then no person should ever misappropriate the right of another in this life.
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(32) Who can be more unjust than he who lies about Allah, and falsifies the truth when it comes to him? Is there no abode for the disbelievers in Hell? (33) The one who brings the truth and confirms it, these are the people who are abstinent. (34) They shall have whatever they desire with their Lord. This is the reward of those who do good. (35) So that Allah may excuse them for their evil doings and grant them the best of rewards for the good deeds they carried out.
THERE IS NONE AS UNJUST AS A LIAR
While the previous verses discussed the believers, Muwahhiddwin (monotheists), as well as the disbelievers and polytheists, the above verses discuss the ultimate end of each group. Allah states, "Who can be more unjust than he who lies about Allah..." Some of the lies that the polytheists spoke about Allah was that Allah had takena partner and that he had children. Another lie spoken by the polytheists was that whenever they were stopped from any evil, they said that Allah had commanded them to do it. Allah quotes them in Surah A'raf as saying, "We found our forefathers doing this, and Allah has commanded us to do this." Such people are described as the most unjust people, whose punishment will also be among the worst.
Another evil of such a person is that he `falsifies the truth (the Qur'an) when it comes to him?" Allah asks, "Is there no abode for the disbelievers in Hell?" This verse makes it clear that such people are doomed to Hell.
Allah then describes the believers. He says, "The one who brings the truth and confirms it, these.are the people who are abstinent." This verse refers to the Prophets PLult pele, and all those who perpetuated their responsibility after them. Allah says that these people are those who abstain from vices like disbelief, polytheism
Surah Zumar 39: 36-41
418
Anwar-ul-Bayan (v. 8)
and all other sins. Sayyidina Abdullah bin Abbas «+ 4 2, has mentioned that "the truth" refers to the Kalimah, "La Ilaha Ilallah", and "The one who brings the truth" refers to the Holy Prophet -L-y ade ail bo,
Talking about the towards for such a person, Allah says, "They shall have whatever they desire with their Lord. This is the reward of those who do good."
"So that Allah may excuse them for their evil doings and grant them the best of rewards for the good deeds they carried out." This verse means that Allah has made His promise of rewards apparent to these people in this world so that they excel in good deeds. As a result of this, Allah will pardon them for whatever evil deeds that may have perpetrated.
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(36) Is Allah not Sufficient for His bondsman? They threaten you with those besides Allah. There can be no guide for the one whom Allah sends astray. (37) None can mislead the one whom Allah guides. Is Allah not the Mighty, the Most Capable of avenging? (38) Undoubtedly, if you ask them who created the heavens and the earth, they will certainly reply, "Allah!" Say, "Tell me about those whom you worship besides Allah. If Allah wishes that any harm afflicts me, can they avert the harm? Or if Allah wishes to shower mercy upon me, are they able to restrain His mercy?" Say, "Allah suffices for me, and only in Him should those who have trust place their trust." (39) Say, "O my people! Carry out your actions where you are, for I am carrying out mine. Soon you will come to know..." (40) "...to whom a punishment will come which will humiliate him, and on whom an eternal punishment will descend." (41) Without doubt, We have revealed to you a Book with the truth for the people. Whoever is rightly guided, is guided for his benefit, and whoever is misguided, then it is to his own detriment. You have not been sent as a warder over them.
Surah Zumar 39: 36-41
419
Anwar-ul-Bayan (v. 8
ALLAH SUFFICES FOR HIS BONDSMEN, AND NONE CAN AVERT ANY DIFFICULTY OR FORTUNE
The polytheists took offence when the Holy Prophet ,l-y ale a) le propagated oneness of Allah to them. One of them said, "You had better desist from speaking ill of our gods, otherwise we shall tell our gods to cause you to lose your senses." It was on this occasion that Allah revealed the verse: "Is Allah not Sufficient for His bondsman..."
Another narration reports that the Holy Prophet v-) a a! + dispatched Sayyidina Khalid bin Walid «+ 41 2, to demolish the idol Uzza. When he reached the place where Uzza was worshipped, the custodian of the idol said to him, "I am warning you that this idol will make you suffer greatly." Sayyidina Khalid
as al .-*, did not heed the' threat and demolished the idol with an axe. It was on
this occasion that Allah revealed the verse, "They threaten you with those besides Allah." ["Durrul Manthur"]
The polytheists were scared of their idols, and also threatened the believers with these idols. Allah says, "Is Allah not Sufficient for His bondsman?" meaning that He will protect His bondsmen from any calamities or tragedies. The idols are helpless objects that cannot do any good or evil. In fact, even man and Jinn do not have the power to effect any good or evil without Allah's will.
"There can be no guide for the one whom Allah sends astray. None can mislead the one whom Allah guides. Is Allah not the Mighty, the Most Capable of avenging?" Since the polytheists do not believe that Allah is "the Mighty, the Most Capable of avenging," they fear that their idols can harm them. As a result, they remain in fear, and also attempt to instil this fear into others.
Thereafter, Allah says, "Undoubtedly, if you ask them who created the heavens
and the earth, they will certainly reply, `Allah!"" Once they have admitted to this, either by word or by deed, then "Say, `Tell me about those whom you worship besides Allah. If Allah wishes that any harm afflicts me, can they avert the harm? Or ifAllah wishes to shower mercy upon me, are they able to restrain His mercy?' Say, (Why then should I fear your gods?) Allah suffices for me, and only in Him should those who have trust place their trust (Therefore, I also place all my trust in Him Alone)."'
The Holy Prophet ply «le 1 te is then commanded to make the following announcement: "Say, `O my people! (Since you are not prepared to forsake your creed, and I am never going to abandon Islam) Carry out your actions where you are, for Iam carrying out mine. Soon you will come to know to whom a punishment will come which
will humiliate him, and on whom an eternal punishment will descend."
Commentators have mentioned that the humiliating punishment refers to the Battle of Badr when many of the polytheists were killed. These Polytheists were punished in this world, and will certainly suffer the everlasting punishment of the Hereafter.
Allah concludes this set of verses by saying, "Without doubt, We have revealed to you a Book with the truth for the people. Whoever is rightly guided, is guided for his benefit, and whoever is misguided, then it is to his own detriment. You have not been sent as a warder over them." This verse reassures the Holy Prophet .~ ply ale iufthat his task was merely to convey the message of Islam to the people,
Surah Zumar 39: 42-45
420
Anwar-ul-Bayan Vv. 8)
and that he was not charged to compel them to believe. The ultimate decision to
believe and to practise was left to them.
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(42) Allah claims souls at the time of their death, as well as those that do not die during their sleep. Allah then seizes the soul upon which death has been decreed, and releases others until their appointed term. There are certainly signs
in this for people who think. (43) Or do they take intercessors besides Allah? Say, "Even though they do not have control over anything, and have no understanding?" (44) Say, "All intercession is subject to Allah's will. To Him belongs the kingdom of the heavens and the earth. Eventually, you will all be returned
to Him." (45) When Allah the One is mentioned, the hearts of those who do not
believe in the Hereafter contract. However, when the other gods besides Allah are mentioned, they suddenly rejoice.
ALLAH CLAIMS SOULS AND INTERCESSION IS ONLY BY HIS LEAVE
Allah begins by mentioning His supreme control and mastery over the souls of people. Allah says, "Allah claims souls at the time of their death, as well as those that do not die during their sleep." When the life of a person has ended, Allah seizes his soul completely, after which his body is left lifeless and motionless. When people fall asleep, their souls are partially seized, because of which they have no apparent control over their movements.
"Allah then seizes the soul upon which death has been decreed, and releases others until their appointed term." Allah releases those sleeping souls from His grasp if their lives are not yet over. None besides Allah has any authority or say in this matter, which is a daily occurrence that happens before every person.
"There are certainly signs in this for people who think." During every waking moment a person should ponder about this phenomenon. He will then realise that he is so helpless that he does not even have any control over his sleeping and awakening. Keeping this in mind, he will perceive that He is the slave of The Being Who created him.
Thereafter, Allah highlights the foolishness of the polytheists who have
Surah Zumar 39: 42-45
421
Anwar-ul-Bay4n (v. 8
ascribed partners to Allah. Allah says, "Or do they take intercessors besides Allah?" These partners are referred to as "intercessors" in the verse because the polytheists believed that these partners would intercede on their behalf before Allah. Allah says further, "Say, `(Do you take them as intercessors) Even though they do not have control over anything, and have no understanding?" Allah impresses upon the minds of the polytheists that their idols were nothing more than stones which have no powers, nor do they have any knowledge about anything. They do not even know the meaning of intercession, on whose behalf they should intercede, or before whom they should intercede. How can they ever be expected to intercede?
"Say, `All intercession is subject to Allah's will." Allah shall permit intercession only for those whom He pleases, and on whose behalf He pleases. Not even chosen bondsmen like the Prophets >) Ȣle and angels shall be allowed to intercede on behalf of the disbelievers and Polytheists. It is therefore absurd for any disbeliever or polytheist to expect that s/he will ever be pardoned by the socalled "intercession" of their gods.
This answers the question of some polytheists who asked: "Since the angels and Prophet ¢>\ ae are chosen servants of Allah who will be permitted to intercede on Judgment day, why can we not expect their intercession on our behalf when we have taken them as gods?" The foregoing discussion makes it clear that although these honourable personalities will be allowed to intercede, they will not be allowed to intercede on behalf of those whom Allah will not forgive, viz, the disbelievers and the polytheists.
Intercession will be permitted only for those whom Allah allows. Allah says in Surah Baqarah, "Who is there to intercede before Him without His permission?"
[Surah 2, verse 255]
A verse of Surah TaHa! reads, "On that day intercession will benefit only those whom Rahman (the Beneficent) permits and whose speech He is pleased with.." [Surah 20, verse 109}
Referring to the intercession of the angels, Allah says in Surah Anbiya, "only the one with whom He is pleased will be able to intercede." [Surah 21, verse 28]
"To Him belongs the kingdom of the heavens and the earth. Eventually, you will all be returned to Him." This verse emphasises the fact that everything lies in Allah's control. He has perfect supremacy of every matter in this universe, as well as in the Hereafter.
Allah then mentions the intense devotion that the polytheists had towards
their idols, and their fervent dislike for Islam. Allah says, "When Allah the One is mentioned (i.e. when `La Ila ha Illallah' is mentioned), the hearts of those who do not
believe in the Hereafter contract." They are extremely annoyed that the names of
their idols are not taken with the name of Allah. On the other hand, "when the
other gods besides Allah are mentioned, they suddenly rejoice."
Similar is the condition of those perpetrators of Bid'ah (Innovations) and polytheism who pose as Muslims. They always take offence when they are
reminded of Allah's remembrance (Dhikr) or adherence to the Sunnah. However,
n Surah Zumar 39: 46-52 n 422
Anwar-ul-Bayan (v. 8
they are exuberant when told about following their saints, about the miracles of their saints, and about the fabricated stories about their saints. They can spend
entire nights listening to these things, and are able to become ecstatic when
hearing the sound of harmoniums and drums. As the night ends with the Fajr
Adhan, they then head straight to their beds instead of the Masjid.
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(46) Say, "O Allah! Creator of the heavens and the earth! Knower of the unseen and the seen! You shall pass judgement on Resurrection day between Your bondsmen concerning the matters in which they differed." (47) If the oppressors owned whatever is on earth and the like thereof in addition, they would certainly want to offer it as ransom to escape the evil of the punishment on Judgment day. Such things will become apparent to them from Allah, which they never fathomed. (48) The evil of what they earned will become apparent to them, and they will be enveloped by what they used to mock. (49) When any adversity afflicts man, he supplicates to Us. Thereafter, when We confer a bounty upon him, he says, "I have been granted this because of (my)
resourcefulness." Rather, it is a test, but most of them do not know. (50)Those
before them said the same words, but the things that they earned did not profit them. (51) So (the repercussions of) the evil deeds they earned caught up with them. Soon (the repercussions of) the evil deeds that the oppressive ones among these people earn shall catch up with them as well. Then they will have no escape. (52) Do they not know that Allah increases sustenance for whoever he
pleases, and straitens as well? There are certainly signs in this for a believing
nation.
Surah Zumar 39: 46-52
423
Anwar-ul-Bayan (V.8)
A SPECIAL SUPPLICATION TAUGHT TO THE HOLY PROPHET ,.~
hwy Ale 4i, AND THE INSOLENCE OF MAN
In the first of the above verses, Allah commands the Holy Prophet 4! t+ pis ale to make the following Supplication: "O Allah! Creator of the heavens and the earth! Knower of the unseen and the seen! You shall pass judgement on the Day of Resurrection between Your bondsmen concerning the matters in which they ' differed."
This supplication was taught to the Holy Prophet xy a a1 Je asa consolation for the grief he suffered on account of the insolent behaviour of the people towards him, and the hardships they caused him. Through the Holy Prophet ,L-y «le si) t+, the Ummah has also been able to learn the same supplication, which they should recite when suffering difficulties from the masses.
Allah is perfectly Aware of everything that is seen by people, as well as whatever is hidden from sight. Based on this perfect knowledge, He will swiftly pass judgement against those who denied the truth and who regarded falsehood as being the truth. After this judgement on the Day of Resurrection, Allah will dispatch them to Hell. On the other hand, Allah will issue the decree that the believers should be admitted into Heaven.
Allah continues, "If the oppressors owned whatever is on earth and the like thereof in addition, they would certainly want to offer it as ransom to escape the evil of the punishment on the Day of Judgment." However, they will have nothing with them to offer on the Day of Judgment. Even if they did, it would never be accepted from them. Allah says in Surah Bagara, "Fear the day when one soul will not avail another in the least, no intercession will be accepted, no ransom will taken, and they will not be helped." [Surah 2, verse 48]
The disbelievers refused to believe in the coming of Judgment day, and did not even believe in a fraction of the punishment that lie in store for them in Hell.
Therefore, when they are flung into Hell, they will be encountered with
punishment that they would never have imagined. It is with reference to this that Allah says, "Such things will become apparent to them from Allah, which they never fathomed." Tt will be then that they will be prepared to ransom their souls from the punishment.
Allah says further, "The evil of what they earned will become apparent to them, and they will be enveloped by (the punishment due for) what they used to mock."
Thereafter, Allah makes mention of man's psychology. Allah says, "When any adversity afflicts man, he supplicates to Us. Thereafter, when We confer a bounty upon him, he says, I have been granted this because of (my) resourcefulness."' Instead of saying that Allah conferred the bounty on him, the person attributes it to his own resourcefulness and intelligence. He gloats about his inventiveness and skill in generating money, instead of admitting that Allah granted it to him.
Allah declares, "Rather, it (the bounty) is a test, but most of them do not know." Allah confers wealth to a person as a test to see whether he will be grateful or not. Man, who says that he earned everything because of his expertise, should
Surah Zumar 39: 53-63
424
Anwar-ul-Bayan (v. 8)
ask himself: "My resourcefulness was with me at the time that I had no money, just as it is with me now that I have money. Why did my resourcefulness and intelligence not help me then?" In this way, he will come to realise that wealth is certainly a blessing from Allah, which is not dependent on his intelligence. When people fail to express their gratitude to Allah for His bounties, they have failed the "test" of Allah's bounties.
"Those before them said the same words (that they acquired bounties by virtue of their own intelligence), but the things that they earned did not profit them." Their wealth and property could not save them from Allah's punishment in this world. In the same way, they will be useless in the Hereafter as well.
"So (the repercussions [punishment] of) the evil deeds they earned caught up with them. Soon (the repercussions of) the evil deeds that the oppressive ones among these (present-day) people earn shall catch up with them as well." Consequently, seventy prominent polytheists were killed during the Battle of Badr, while seventy other polytheists were taken captive. The rest had to return to Makkah, disgraced and crestfallen. "Then they will have no escape." No person can ever escape Allah's punishment when it comes to him.
"Do they not know that Allah increases sustenance for whoever he pleases, and straitens as well?" Sustenance does not depend on the `intelligence or resourcefulness of any person. Allah provides for the educated as well as for the illiterate. It often happens that an intelligent and educated person is penniless, while an ignorant person becomes an affluent entrepreneur. Based on His perfect wisdom, Allah grants whatever He wills to whoever He wills. "There are certainly signs in this for a believing nation."
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(53) Say, "O My bondsmen who have transgressed their souls! Never lose hope of Allah's mercy. Verily, Allah forgives all sins. Undoubtedly, He is the Most Forgiving, the Most Merciful." (54) Turn to your Lord and surrender to Him before punishment afflicts you, after which you will not be assisted. (55) Follow the best injunctions, which your Lord has revealed to you before punishment suddenly afflicts you without you realising it. (56) (Do all this to avoid the situation where) a soul says, "Woe betide me for the neglect I showed with regard to Allah! In fact, I was from among those who mocked!" (57) Or (that a' soul says), "If only Allah had guided me, I would have certainly been from among the abstinent." (58) Or that a soul says when seeing the punishment, "If only I had a chance (to return to the world), I would certainly-be from among those who do good." (59) Indeed, My verses came to you, but you falsified them, you were arrogant and from among the disbelievers. (60) On the Day of Judgment, you will see that the faces of those who lied about Allah will be dark. Is there not an abode in Hell for the arrogant? (61) Allah will rescue those with Piety by virtue of their success. No evil will touch them, neither shall they grieve. (62) Allah is the Creator of everything, and He is the Administrator of all things. (63) The keys of the heavens and the earth belong to him. Those who disbelieve in Allah `s verses (and signs) are the real losers.
THE ANNOUNCEMENT OF ALLAH'S ALL-ENCOMPASSING MERCY, THE COMMAND TO TURN TO ALLAH, AND THE MISERABLE PLIGHT OF THOSE WHO DO NOT: BELIEVE
Allah is the Wise, All Hearing, All Seeing, All Knowing, Omnipotent, and the Most Forgiving. Allah declares His all-encompassing forgiveness when He instructs the Holy Prophet ply «le ai be to, "Say, `O My bondsmen who have transgressed their souls! Never lose hope ofAllah's mercy. Verily, Allah forgives all sins. Undoubtedly, He is the Most Forgiving, the Most Merciful.
Allah will forgive the greatest sinner if he sincerely repents to Him. Sayyidina Ali «+ x =) has mentioned that no verse of the Qur'an-exceeds the above verse in expressing the vast nature of Allah's mercy ["Ruhul Ma'ani']. However, the condition for a disbeliever or a polytheist to be forgiven is that they accept Islam. They will not be forgiven if they remain as disbelievers and polytheists.
Allah says in Surah Nisa, "Verily Allah does not forgive that polytheism be committed, but may forgive all sins besides this for whom He wills." [Surah 4, verse 48]
A verse of Surah Al Imran reads, "Verily those who disbelieve and die as disbelievers, the earth full of gold shall never be accepted from any of them if they ever wish to offer it as ransom. Theirs shall be a painful punishment and they shall have no helpers." [Surah 3, verse 91]
Allah's doors of forgiveness are wide open for the disbelievers and
Surah Zumar 39: 53-63
426
Anwar-ul-Bayan (v. 8
polytheists on condition that they accept Islam and repent sincerely. Bukhari (v.2 p.7 10) reports that there were many polytheists who perpetrated vices like murder and adultery. They approached the Holy Prophet pi) «le <i) 6 with the
desire to accept Islam, but asked whether the major sins they committed could be
revoked. [t was then that Allah revealed the following two verses:
"Those who do not call to another deity with Allah, who only kill a soul forbidden by Allah with a warrant, and who do not fornicate." [Surah Furqdn (25), verse 68]
"Say, `O My bondsmen who have transgressed their souls! Never lose hope of Allah's mercy." [Surah Zumar (39), verse 53]
When a person accepts Islam and repents for his disbelief and polytheism, all his previous sins are forgiven, except the rights he owes to others. Similarly, a Muslim who may have committed an abundance of sins will be forgiven if he repents sincerely, except for the fights he owes to others. Compensating people for the rights owed to them is an integral part of Taubah (repentance).
Sayyidah Asma bint Yazid ys 4! 2, reports that the Holy Prophet «Je <i) Je i+ srecited the verse, "Say, `O My bondsmen who have transgressed their souls! Never lose hope of Allah's mercy. Verily, Allah forgives all sins."' Thereafter, the Holy Prophet pi-y ae a) teadded, "And Allah does not mind." This means that Allah does not mind forgiving the worst sinners for the worst sins. When a person repents sincerely to Allah, there is nothing to prevent the repentance from being accepted.
It is best for a Muslim to constantly make Taubah (repentance). Even if he happens to perpetrate sins thereafter, he should repeat the Taubah (repentance) each time. Millions of sins cannot even come near to exhausting Allah mercy. Allah says in Surah Yusuf, "do not become despondent of Allah `s mercy. Indeed only the disbelieving nation grows despondent ofAllah's mercy." [Surah 12, verse 87]
In a discussion with the angels, Sayyidina Ibrahim -%!! « said to them, "Only the deviant are despondent of Allah's mercy." {Surah Hijr (15), verse 56]
While minor sins may be forgiven by carrying out good deeds, major sins require Taubah (repentance) to guarantee that they are forgiven. If a person passes away with belief before making Taubah (repentance), his sins will be forgiven, but there is no guarantee that the forgiveness will be without punishment. Although Allah can pardon a person without him making Taubah (repentance), but the risk of being punished in this event is very high. It is therefore best to make Taubah (repentance) and not run the risk of suffering punishment.
Taubah (repentance) should be made constantly, and a person must never
lose hope that Allah. will certainly forgive him. It is the hallmark of a loyal servant that he becomes convinced of Allah's forgiveness after hearing Allah's
promises. However, he should also abstain from sins and always endeavour to
perform good deeds.
None has been given greater glad tidings of forgiveness than the Holy Prophet p+, ale a) .Le. In the opening verses of Surah Fatah, Allah declares that all the Holy Prophet's 1) «le si le past, present, and future errors are forgiven.
Surah Zumar 39: 53-63
427
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Despite this, the Holy Prophet ,l-) < 3! 1+ used to exert himself so greatly in worship that his feet used to swell. When asked the reason for this, The Holy Prophet pl-y ale a! Ls replied, "Should I then not be a grateful slave?" [Bukhari p- 152] This means that the exertion in worship is a token of gratitude for the favour of forgiveness.
It is common knowledge that the Holy Prophet ,-) a 3) 46 gave many Sahabah (Companions) »-¢+ 5\ 2», the good news that they were assured entry into Heaven. Among these were the famous Ashara Mubashara (The ten most pious Companions who were given glad tiding to enter paradise before their deaths). The Holy Prophet ly «ic i) i+ also conveyed the following message of Allah to those Sahabah (Companions) »++ «| 2, who participated in the Battle of Badr: "Do as you please, because I have already forgiven you all."
Although these and many other Sahabah (Companions) p++ a) 2) were assured entry into Heaven, they never understood it to mean that they were free to commit sins and discard their obligations. In fact, they always refrained from sin and laboured hard to carry out good deeds. They used to be even extremely wary of committing any sins that seemed most insignificant.
Allah declares in Surah TaHa, :Verily I am the Most Forgiving towards the one
who repents, believes, does good deeds and is thereafter rightly guided." This verse tells
us that Allah will forgive those who make Taubah (repentance), who have belief
_and who perform good deeds. .
The above discussion has been written so that no person commits sins freely
after hearing about Allah's all encompassing mercy. It has also been written so
that no person delays his Taubah (repentance), because numerous authentic
Ahadith state that many believers will also be sent to Hell to purify them of their
sins. They will then be admitted into Heaven because of the intercession of the
Prophets pW! ele, the angels, other believers, and (of course) Allah's sheer
mercy. ["Mishkat" p. 490/1}
:
Thereafter, Allah says, "Turn to your Lord and surrender to Him before punishment afflicts you, after which you will not be assisted." Once Allah's punishment arrives, nothing can save a person. The author of "Ruhul Ma'ani"
has stated that the Arabic word `ini bu' (translated above as "turn to ") is derived from the root word `inabah'. He points out that although the words `inabah' and
`Taubah' have a similar meaning, there is a delicate difference. "`Taubah' takes
place when a person turns to Allah in repentance because he fears Allah's punishment. On the other hand, `inabah' will take place when a person turns in repentance to Allah because he is ashamed of himself for sinning despite Allah's tremendous favours on him.
Explaining the meaning of surrendering to Allah, he says that it refers to devoting oneself to.Allah's obedience with complete sincerity.
"Follow the best injunctions, which your Lord has revealed to you before punishment suddenly afflicts you without-you realising it." This verse refers to following the injunctions propounded in the Qur'an. The following are some interpretations of the Arabic word:"ahsan" (translated above as "the best'):
G3 The word means "the good injunctions" (i.e. without
Surah Zumar 39: 53-63
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Anwar ul-Bayan y. 8)
translating in the superlative form).
@2 It refers to those deeds that are relatively arduous in comparison to the concessions that the Shari'ah has granted. These deeds (aza'im) carry a greater reward than the concessions do.
G2 It refers to that act of worship, which holds the most reward compared to other acts of worship in the same category.
It means that laws which have not been abrogated should be carried out instead of laws that have been abrogated.
CO) Sayyidina Ata «+ si-,has mentioned that the three verses,
beginning from "Say, `O My bondsmen who have
transgressed their souls..." until.... before punishment
suddenly afflicts you without you realising it" were
revealed in Madinah, with reference to Sayyidina Wahshi
bin Harb «. a u*» (He was the person who, as a
disbeliever, martyred the uncle of the Holy Prophet 4 1.
py ate, Sayyidina Hamza « 4 .», during the Battle of
Uhud).
,
The foregoing verses convey the message that a person should never lose hope of being forgiven, even though he may have committed the worst of sins. He should constantly obey Allah's commands and abstain from all sins, fearing that Allah's punishment may overtake him. The reason for all of this is to avoid the situation on the Day of Judgment when a soul should lament saying, "Woe betide me for the neglect I showed with regard to Allah! In fact, (in addition to being disobedient to Allah) I was (also) from among those who mocked (the believers)!"
Adherence to the Shari'ah is also necessary so that no soul says on the Day of Judgment, "If only Allah had guided me, I would have certainly been from among the abstinent." They will not be able to say this because Allah had sent the Prophets pw! pele, as well as His divine scriptures. The message of Islam was made clear, as were the punishments for disbelief and sin.
Leading a righteous life in this world will save a person from the punishment of the Hereafter, seeing which souls will cry out, "If only I had a
chance (to return to the world), I would certainly be from among those who do good."
Allah says in another verse, "If they were to be sent back (to the world), they would return to what they had been prohibited from and they truly are liars." When they had already wasted one life, and will be faced by the same trials of wealth, etc, how can they be expected to change themselves?
Allah will tell them, "Indeed, My verses came to you, but you falsified them, you were arrogant and from among the disbelievers."
Allah then describes the scene of the Day of Judgment, saying, "On the Day
of Judgment, you will see that the faces of those who lied about Allah will be dark." These will be the people who ascribed partners to Allah, and attributed such things to Him of which He is free. Despite the fact that the truth came to them, these
Surah Zumar 39: 64-66
;
429
. Anwar-ul-Bayan (Vv.8)
people behaved arrogantly and refused to accept. They were rather more concerned about what their mentors and associates would say. Allah says about them, "Is there not an abode in Hell for the arrogant?" Hell shall certainly be their eternal abode.
On the other hand, "Allah will rescue those with Piety (those who did good actions, shunned sin, disbelief and polytheism) by virtue of their success. No evil (punishment) will touch them, neither shall they grieve."
Allah then describes His greatness when He says, "Allah is the Creator of everything, and He is the Administrator of all things. The keys of the heavens and the earth belong to him. Those who disbelieve in Allah `s verses (and signs) are the real losers."
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(64) Say, "O ignorant ones! Do you command me to worship others besides Allah?" (65) Indeed We have sent revelation to you and to those (The Prophets putt eget) before you stating, "If you perpetrate polytheism, your deeds will certainly be wasted, and you will definitely become of the losers. (66) "Rather worship Allah and be among the grateful ones."
TELL THE IGNORANT ONES THAT YOU CANNOT WORSHIP ANYONE BESIDES ALLAH
Allama Ibn Kathir at ai ia, has reported from Sayyidina Abdullah bin Abbas «c i! .», that the polytheists told the Holy Prophet py ale 4 Leto worship their gods, after which they would also worship Allah. It was then that Allah revealed the above verses, stating, "Say, `O ignorant o¢ nes! Do you command me to worship others besides Allah?"'
Allah says further, `Indeed We have sent revelation to you. and to those (the Prophets | -¢le) before you stating, `If you perpetrate polytheism, your deeds will certainly be wasted (without any reward), and you will definitely become of the losers" i.e. you will have lost your life in futility, achieving nothing but eternal damnation. The Prophets pW! .¢le were innocent of all sins, and it was impossible for them to perpetrate disbelief and polytheism. However, if one assumes that they could ever perpetrate disbelief and polytheism, even they
would be unable to save themselves from Allah's chastisement. Therefore, how
can any other person expect any mercy in this matter. Although the verse is addressed to the Prophets > ,4¢, it applies specifically to their Ummahs, and warns them against perpetrating these sins.
"Rather worship Allah and be among the grateful ones." Allah raised the Holy Prophet ploy ale ai «te in an environment of disbelief and polytheism, but still
Surah Zumar 39: 67-70
430
Anwar-ul-Bayan (v. 8)
safeguarded him from these vices. It is for this blessing that he is commanded to be grateful. Allah advises the Holy Prophet ,-; ale s1 Jt to ignore the temptation of the disbelievers, and to continue to worship only Allah.
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(67) They have not revered Allah as he deserves to be revered, although, on the Day of Judgment, the entire earth will be in His grasp, and the skies will be folded in His right hand. He is Pure and Exalted above all that they ascribe as partners to Him. (68) The trumpet will be blown, and everyone in the heavens and the earth will fall unconscious, except those whom Allah chooses.
Thereafter, it will be blown a second time, when they will all suddenly stand up, watching. (69) The earth will illuminate with the light of her Lord, the records of deeds will be placed, and the Prophets p' «gle and witnesses will be brought. Judgement will be passed between them with the truth (justice), and they will not be oppressed. (70) Every soul will be granted full recompense for what it did, and Allah knows best what deeds people carried out.
"THEY HAVE NOT REVERED ALLAH AS HE DESERVES TO BE REVERED"
Although Allah cannot be seen in this world, His attributes and might are clearly manifested in this world. Every thinking person realises that Allah has created everything. Therefore, He deserves to be worshipped. However, there are those who ascribe partners to Allah and worship other beings. Not only are they themselves polytheists, but they even attempted to convince the Holy Prophet ,l-y «le 1 + to commit polytheism. It is these people who "have not revered Allah as he deserves to be revered."
It is extremely foolish not to worship Allah, when His great powers are displayed to man every day of his life. On the Day of Judgment as well, His tremendous powers will be evident because "the entire earth will be in His grasp, and the skies will be folded in His right hand."
Allah is "Pure and Exalted above all that they ascribe as partners to Him." Since a
verse of Surah Shura states, "There is nothing like Him," Muslims believe that
Allah is free of a body and limbs. Therefore, if we assume that "His right hand" actually refers to a hand as we have, we will be guilty of comparing Allah to
Surah Zumar 39: 67-70
431
Anwar-ul-Bayan (y. 8)
ourselves. For this reason, we hold the belief that we do not know exactly what is meant by such a verse (and other such verses), but we believe in it and know that it is the truth from Allah, according to whatever interpretation He intends.
Whereas certain Scholars have tendered interpretation of such verses, it is best to believe that only Allah knows the true interpretation. We believe that Allah is free of a physical body. Whenever any physical limb is attributed to Allah in the Qur'an or the Ahadith, we will say that Allah best knows the interpretation of these. Such will be our stance whenever we encounter such Qur'anic verses or Ahadith. We will apply this in the following hadith as well.
Sayyidina Abdullah bin Mas'tid «+ 4) 2, reports that a Jew once said to the Holy Prophet ply «le a be, "O Muhammad ply ale ai Le! Allah shall certainly restrain the skies with one finger, the earth with one finger, the mountains with one finger, the trees with one finger, and the rest of creation also with one finger. Thereafter, Allah will say, `Iam the King."' When the Holy Prophet Ly «le 41 J» heard this he smiled so widely that his molars shone through. He then recited the verse, "They have not revered Allah as he deserves to be revered, whereas, on the Day of Judgment..." The smile of the Holy Prophet ,L-5 ale i) Le was confirmation of what the Jew said. [Bukhari p. 1102/3]
THE BLOWING OF THE TRUMPET ON THE DAY OF JUDGMENT
Allah states, "The trumpet will be blown, and everyone in the heavens and the earth will fall unconscious, except those whom Allah chooses. Thereafter, it will be blown a second time, when they will all suddenly stand up, watching."
The Holy Prophet pL ale ai abe said, "With his head bowed, Israfil p>) w+ is attentively listening for the command to blow the trumpet." The Holy Prophet 4) Le pts «tehas also mentioned that the trumpet is shaped like a horn. ["Mishkat" p. 482]
Sayyidina Abu Hurayra «s «i 2, narrates that the Holy Prophet pW, we ai do said, "Allah will certainly make Judgment day dawn while two people are still busy opening a fabric (in a transaction). The transaction will not even be concluded and the fabric will not yet be folded when Judgment day shall take place. Judgment day will take place when a person will have milked his camel and not yet had the opportunity to drink the milk. Judgment day will certainly take place when a person will be busy plastering the wall of a pond and will not even have the opportunity to allow his animals to drink from it. Indeed, Judgment day will take place as a person lifts a morsel to his mouth, not allowing him the opportunity to eat it." [Bukhari]
When the trumpet is blown the first time, every living being will drop dead,
while the souls of the dead will become unconscious. Thereafter, the trumpet will
be blown for a second time and the dead will rise from their graves and proceed to the plain of Reckoning. Sayyidina Abu Hurayra «+ 4\ ..2, reported from the Holy Prophet -l-5 «le i .tethat.the period between the two soundings of the trumpet will be forty. When people asked Sayyidina Abu Hurayra «+ 4) 0, if he meant forty days, he declared, "I do not know." When they asked whether it was forty months, he said, "I do not know." When they asked whether he meant forty years, he again said, "I do not know." ["Mishkat" p. 481]
Surah Zumar 39: 67-70
432
Anwar-ul-Bayan (v. 8
THE EXCEPTION OF "THOSE WHOM ALLAH CHOOSES"
Allah mentions, "The trumpet will be blown, and everyone in the heavens and the earth will fall unconscious, except those whom Allah chooses." The only authentic hadith that sheds light on the purport of the above exception is one narrated by Sayyidina Abu Hurayra «+ 4) 2). He reports that there was once an argument between a Muslim and a Jew. As the quarrel became heated, the Muslim took an oath saying, "I swear by that Being Who gave superiority to Muhammad ai dle ry ale over the universe!" In response to this, the Jew blurted, "I swear by the Being Who gave superiority to Misa pi «le over the universe!"
Upon hearing this, the Muslim slapped the Jew, who promptly reported the matter to the Holy Prophet Ly ale ai be. The Holy Prophet pL) at i Lesent for the Muslim and asked for his side of the story. After ascertaining the facts, the Holy Prophet. ,-l-; we 4) 1. said, "Do not express my superiority above any Prophet (in a manner that lowers the rank of the other Prophets), because, on the Day of
Judgment, every soul shall fall unconscious. I shall also fall unconscious with
them. I will then be the first to regain consciousness. I shall see Sayyidina Musa uti ale standing and holding on to Allah's throne. I cannot say whether he will be among those who regained consciousness before me, or whether he will be among those whom Allah has excluded (ie. from among "those whom Allah chooses")."
Another narration quotes the Holy Prophet -l- «le 4! eas saying, "I do not know whether his unconsciousness at Mount Tur will be taken into account (in lieu of which he will not fall unconscious on the Day of Judgment), or whether he will among those who will regain consciousness before me." [Bukhari v.1 p.485, v.2 p.688 v.2 p.965]
"The earth will illuminate with the light of her Lord..." The earth will light up without the sun or the moon. It will be illuminated solely by the command of Allah. Thereafter, "the records of deeds will be placed (in the hands of every person), and the Prophets and witnesses will be brought." The Prophets > «le will be brought forward to testify against their respective nations (Ummahs). They will also be questioned about the message they were entrusted to convey. Allah says
in Surah A'raf, "We shall definitely question those to whom messengers were sent, and
we will surely question the messengers." [Surah 7, verse 6]
Along with the Prophets >! pele, "witnesses" will also be brought forward. The implication of this term is extremely vast. It includes the Prophets 4! pele, the records of deeds, the recording angels, as well-as the limbs and tongue of every person.
"Judgement will be passed between them with the truth (justice), and they will not be oppressed. Every soul will be granted full recompense for what it did, and Allah knows best what deeds people carried out."According to Allah's knowledge of every person's deeds, He will either reward or punish them. No ~ person will receive a reward smaller than what he deserves. In fact, the rewards of every person will be multiplied at least ten times.
Allah says in another verse, "Whosoever does a good deed will receive tenfold the like thereof Whoever perpetrates a sin will only be punished the like thereof and will not
Surah Zumar 39: 71-75
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Anwar-ul-Bay4n (v. 8
be oppressed." Another verse states, "the retribution for evil will be the like thereof" i.e. the punishment for a sin will not be increased as is the case for the rewards of good deeds which are multiplied at least ten times.
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(71) The disbelievers will be dragged to Hell in groups. Until, when they arrive there, its gates will be opened and its keepers will say, "Did the messengers from among you not come to you, reciting to you the verses of your Lord, and warning you of this day's meeting?" They will say, "Certainly, However, the decree of punishment has been passed against the disbelievers." (72) It will be
said, "Enter the gates of Hell, where you shall abide forever. Evil indeed is the abode of the haughty ones!" (73) Those who feared their Lord will be led to Jannah (Heaven) in groups. Until, when they arrive there and its gates are opened, its keepers will say; "Peace be on you! May you be pleased. Enter Heaven to abide forever." (74) They will say, "All praise be to Allah, Who has fulfilled His promise to us, made us inheritors of the earth, and we may settle wherever we wish in Jannah (Heaven). Excellent indeed is the reward of those who perform good deeds!" (75) You shall see the angels thronging around the
Throne, glorifying Allah's praises. Then, with justice, judgement will be passed
between people, and it will be said, "All praise belongs to Allah, the Lord of the universe."
THE DISBELIEVERS AND THE BELIEVERS WILL ENTER THEIR ABODES IN GROUPS
These verses describe the ultimate result of the disbelievers and the believers. Allah says, "The disbelievers will be dragged to Hell in groups." A verse of Surah Tur states, "The day when they (the disbelievers) will be forcibly shoved into
the Fire of Hell." [Surah 52, verse 13}
The disbelievers will be dragged to Hell in many groups because the
Surah Zumar 39: 71-75
;
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Anwar-ul Bayan & §)
categories and levels of disbelief vary. Continuing the discussion on the _ disbelievers, Allah says that they will be dragged "Until, when they arrive there, its
gates will be opened... "Just like the prisons of this world, the gates of Hell remain shut, and are opened only when a new inmate arrives. Addressing the
newcomers, the keepers of Hell will ask, "Did the messengers from among you (with
whom you could freely associated) not come to you, reciting to you the verses of your Lord, and warning you ofthis day's meeting?"
The people of Hell will reply, "Certainly (they recited the verses to us and warned us). However, the decree of punishment has been passed against the disbelievers." i.e. Allah has decreed that all disbelievers will have to enter Hell. As
a result of this, we will have to face the punishment, which would have been averted if we had not been disbelievers. Thereafter, "It will be said, `Enter the gates
of Hell, where you shall abide forever. Evil indeed is the abode of the haughty ones! » Because they were too proud to accept the truth, they died as disbelievers and will enter Hell which is the abode for proud people. Once they enter Hell, the gates will be shut behind them. "They shall never be removed from the Fire."
Allah then talks about the believers. He says, "Those who feared their Lord will
be led to Heaven in groups." The primary stage of Piety is to accept Islam and shun disbelief and polytheism. Thereafter, the believers belong to several groups, based upon the amount and quality of good deeds that they perform, as well as their level of abstinence from sin. According to the groups that they belong to, they will be led into Heaven.
"Until, when they arrive there (at Heaven) and its gates are opened, its keepers will
say, "Peace be on you! May you be pleased. Enter therein to abide forever."' They will
find the gates of Heaven already open for them, just as doors are opened
beforehand for guests to enter. They shall live in peace and comfort in Heaven,
and will' never have to leave. Allah says in another verse of the Qur'an, "No
difficulty shall afflict them there, neither will they be removed from there." [Surah
Hijr (15), verse 48] °
.
The people of Heaven will engage in remembrance of Allah (Dhikr) and shall praise Allah abundantly. Allah says, "They will say, `All praise be to Allah, Who has fulfilled His promise to us, made us inheritors of the earth, and we may settle wherever we wish in Heaven. Excellent indeed is the reward of those who perform good deeds"!
As the Surah concludes, Allah briefly describes a scene on the Day of Judgment. Addressing the reader, Allah says, "You shall see the angels thronging around the Throne, glorifying Allah's praises. Then, with justice, judgement will be passed between people, and it will be said, `All praise belongs to Allah, the Lord of the universe.
NOTE:
Sayyidah Ayshah (ys 4 .,2, narrates that the Holy Prophet 41 le
rs «lenever slept until he recited Surah Bani Isra'il and Surah
Zumar every night. [Tirmidhi]
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Surah Al-Mu'min 40: 1-3
Anwar-ul-Bay4n (v. 8
_|_ Verses85_]
In the name of Allah, the Beneficent, the Most Merciful.
(1) HaMim. (2) This Book is revealed from Allah, the Mighty, the All Knowing.
(3) The Forgiver of sins, Acceptor of repentance, Severe in punishment, and All Powerful. There is none worthy of worship besides Him, and all shall return to
Him,
ALLAH IS THE FORGIVER OF SINS, THE ACCEPTOR OF REPENTANCE, AND ALSO SEVERE IN PUNISHMENT
Surah Mu'`min is also called Surah Ghafir. It is the first of a series of Surahs that begin with the words HaMum. The others that follow are Surah HaMim Sajdah, Surah Shura, Surah Zukhruf, Surah Dukhan, Surah Jathiya, and Surah Ahgaf. These are referred to as the Seven Hawamim.
"Ruhul Ma'ani" has reported from Sayyidina Abdullah bin Abbas «s 4 2, that the Holy Prophet pl) «le a) te said, "Everything has an essence, and the essence of the Qur'an is in those Surahs that begin with HaMim (the
Hawamim)."
The Holy Prophet --; at ai 1+ has also mentioned, "The person who, in the morning, together with Ayatul Kursi, recites from the beginning of Surah Ghafir until the words "Ilayhil Masir" (i.e. the first three verses), will be safe (from all calamities and difficulties). Whoever recites these two in the evening, shall remain safe until the following morning."
Allah commences the Surah with the words, "HaMim." This is from the
Hurtfe Mugatta'at. Only Allah knows what the meaning of this is. Allah then
continues to say, "This Book is revealed from Allah... » Hereafter, six attributes of Allah are enumerated. These are (1) "the Mighty", (2) "the All Knowing", (3) "The Forgiver of sins", (4) "Acceptor of repentance", (5) "Severe in punishment" and (6) "All Powerful".
Surah Al-Mu'min 40: 4-6
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Anwar-ul-Bay4an (v. 8
After mentioning Allah's might and knowledge, attention is drawn to the fact that Allah is also "the Forgiver of sins and the Acceptor of repentance-.Therefore, the believer should always turn to Allah in repentance after committing a sin. If he does not seek Allah's forgiveness, he should never think that he will be safe in the Hereafter, because Allah is "Severe in punishment" and "All Powerful." Allah is perfectly Capable of taking a person to task for his/her sins, and punishing the sinner in this world as well as in the Hereafter. None is able to avert Allah's punishment when it comes.
"There is none worthy of worship besides Him, and all shall return to Him." It is compulsory for the disbelievers and the polytheists to repent for their disbelief and polytheism, and to accept the worship of One Allah only. They should realise that they will not live in this world forever, but will soon have to leave for
the Hereafter, where they will face Allah. Therefore, they should make an effort
to leave this world in a condition that their beliefs and deeds are all correct. In this way, they will be saved from eternal damnation in the Hereafter.
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(4) It is only the disbelievers who argue about Allah `s verses, so let not their travelling about through the lands deceive you. (5) Before them, the nation of Nuh falsified, as well as the many groups after them. Every nation resolved to seize their Prophet , and they argued with falsehood in an effort to refute the truth. So I seized them instead. How (severe) was My punishment? (6) Thus, the declaration of your Lord has been passed against the disbelievers, that they shall certainly be from among the inmates of the Fire.
ONLY THE DISBELIEVERS ARGUE ABOUT ALLAH'S VERSES, AND THEIR TRAVELLING ABOUT SHOULD NOT DECEIVE YOU BECAUSE OTHERS LIKE THEM WERE PUNISHED
Those who refused to believe in the Qur'an used to argue with the Holy Prophet ply ale ai Le and raise all sorts of ludicrous objections. Their arguments distressed the Holy Prophet ,-) «le i! le greatly because of his deep concern for their salvation. These polytheists were affluent people, who ate the best and freely travelled where they wished because of their excellent means of transport. The possibility therefore existed that the Muslims would think that they, as believers, were poor, whereas the disbelievers, who denied Allah, were enjoying the comforts and pleasures of this world. To dispel this thought, Allah revealed the verse: "let not their travelling about through the lands deceive you." The pleasure they seem to enjoy is only a fleeting experience, which will soon come to an end. At the end, they will have to suffer the everlasting tortures of Hell.
Surah Al-Mu'min 40; 7-9
Anwar-ul-Bay4an (v. 8
Allah then says, "Before them, the nation of Nuh falsified, as well as the many groups after them. Every nation resolved to seize their Prophet (and assassinate him), and they argued with falsehood in an effort to refute the truth." As much as they tried to subdue the truth, they could not succeed completely. Eventually, Allah's punishment destroyed them. Allah says, "So I seized them instead. How (swift) was My punishment?" Allah's punishment was swift and extremely severe.
These verses console the Holy Prophet +) ! .l- because they convey the message that the disbelievers of the previous Ummahs also argued with their Prophets p>! -¢l¢, just as the polytheists debated with the Holy Prophet ab ai Le -». They were eventually destroyed when Allah's punishment caught up with them in this world. In addition to this punishment, they will also be subjected to punishment in the Hereafter. Allah says, "Thus, the declaration of your Lord has been passed against the disbelievers, that they shall certainly be from among the inmates of the Fire."
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(7) The angels carrying the Throne, as well as those around them, glorify the praises of their Lord, believe in Him, and seek forgiveness for those who believe. (They say), "O our Lord! Your mercy and knowledge encompasses everything. So forgive those who repent and who follow Your path. And save them from the punishment of the Blaze." (8) "O our Lord! Admit them into the gardens of eternity, which You have promised them, as well as the righteous ones from among their fathers, their spouses, and their progeny. Undoubtedly, You are the Mighty, the Wise." (9) "And save them from difficulties. You have certainly showered Your mercy on the one whom You have saved from difficulties on this day. This is indeed the greatest success."
THE ANGELS CARRYING ALLAH'S THRONE PRAY FOR THE BELIEVERS, AND FOR THE ADMISSION OF THEIR FATHERS, SPOUSES AND PROGENY INTO HEAVEN
Allah highlights the lofty status of the believers by stating that the angels bearing Allah's throne, as well as those close to them, all pray for the believers. Together with hymning Allah's praises, they seek forgiveness on behalf of the believers, saying, "O our Lord! Your mercy and knowledge encompasses everything. So
e Surah Ale -Mu'min e 40: 10-12
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forgive those who repent (from disbelief and polytheism) and who follow Your path. And save them from the punishment of the Blaze."
In addition to this, they also supplicate, "O our Lord I Admit them into the gardens of eternity, which You have promised them, as well as the righteous ones from among their fathers, their spouses, and their progeny. Undoubtedly, You are the Mighty, the Wise." The author of "Ruhul Ma'ani" interprets the verse to mean that,
together with those who will enter Heaven, Allah should also enter their forefathers, spouses and progeny along with them.
Although the families of the people of Heaven may not be deserving of the positions they will receive alongside their kin, Allah will admit them all together so that the joy of the people of Heaven will be completed. In fact, their joy will be amplified greatly when they have their kith and kin with them. The Arabic word "Aba" (translated above as `fathers ") refers to all a person's ascendants in genealogy. "Spouses" refers to husbands and wives.
Allah says in Surah Tur, "Those who carry out good deeds and whose progeny follow them in belief We shall join their progeny with them without reducing anything from their deeds." [Surah 52, verse 21]
Describing the people who will follow their forebears to Heaven, Allah says, "the righteous ones" here in Surah Mumin, and a "progeny (who) follow them in Belief" in the verse of Surah Tur. These definitions serve as specific conditions to be fulfilled. Therefore, a person's progeny may be admitted with him into Heaven only if they possess Belief. If they do not have Belief, their mere biological relationship will not be sufficient to take them into Heaven.
The angels pray further, "And save them (the Believers) from difficulties (Hell). You have certainly showered Your mercy on the one whom You have saved from difficulties on this day (Day of Judgment). This is indeed the greatest success." Certain commentators have interpreted "this day" as this worldly life. In this case, the Arabic word "sayyi`at" (translated above as "difficulties") will be translated in its original meaning, viz, sins. This means that Allah will shower His mercy on those whom He has saved from sin in this world.
The fact that the angels make supplication for the believers signifies their nobility and proximity to Allah. A believer should always make supplication for himself and for others. Even those Compainions ,¢ 4) 2, whom the Holy Prophet pl-y ale i le signaled out as people destined for Heaven, always engaged in supplication and always carried out good deeds. This is the hallmark of true servitude.
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Surah Al-Mu'min 40: 10-12
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Anwar-ul-Bayan (v. 8
(10) Verily it will be announced to the disbelievers, "Undoubtedly, Allah`s hatred for you is worse than your hatred for yourselves. When you were called
towards belief, you disbelieved." (11) They will say, "O our Lord.' You gave us death twice and granted us life twice. We admit our sins, so is there any way to escape?" (12) "This is because you disbelieved each time that Allah Alone was
mentioned. However, you believed whenever partners were ascribed to Him. Judgement shall be for Allah, the Exalted, the Great.
THE DISBELIEVERS WILL ADMIT THEIR SINS AND ASK FOR A MEANS TO ESCAPE, BUT WILL BE TOLD THAT THEY WILL SUFFER BECAUSE THEY WERE AVERSE TO ONENESS OF ALLAH AND INCLINED TO POLYTHEISM
In this world, the disbelievers hold a high opinion about themselves,
thinking that they are superior to the Muslims. However, when they will see themselves in a most pathetic condition on the Day of Judgment, they will hate themselves bitterly. They will then be told, "Undoubtedly, Allah's hatred for you is worse than your hatred for yourselves." Allah detested them since their lives in this world. They will then be told the reason for Allah's rejection of them. They will be told thatit was because, "When you were called towards belief, you disbelieved."
Other commentators have interpreted "your hatred for yourselves" to mean "your hatred for each other". On the Day of Judgment, the followers will curse their
leaders in disbelief, and vice versa. Each will pin the blame on the other, neither
willing to acknowledge his folly. By this interpretation, the verse will be similar to a verse of Surah Ankabut, where the disbelievers are told, "Soon, on the Day of Judgment, you will oppose each other and curse each other." [Surah 29, verse 25]
"They (the disbelievers) will say, `O our Lord! You gave us death twice and granted us life twice. ~ People will acknowledge that they were once lifeless entities
in the backs of their fathers, which was their first death. Thereafter, Allah
instilled a soul in each person, bringing him/her to life. After passing through the various stages of development, every person tasted death and was buried. With the dawn of Judgment day, they will all be brought back to life, entering into a second physical life.
The disbelievers will declare that they ought to have believed in Allah and should not have denied the advent of Judgment. They will say, "We admit our sins, so is there any way to escape?" It will now be impossible for them to prevent the punishment, and they will not be allowed a second chance to live in this
world. The situation will be as described in Surah Sajdah, where Allah quotes
them as saying, "O our Lord! We have seen and: we have heard. Return us so that we may carry out good deeds. We are now certainly convinced." [Surah 32, verse 12]
Allah shall say to them, "This is because you disbelieved each time that Allah
Alone was mentioned. However, you believed whenever partners were ascribed to Him.
Judgement shall be for Allah, the Exalted, the Great." The disbelievers and polytheists disliked that Allah should be referred to as The One and Only deity. However, whenever their idols were mentioned as partners to Allah, they would be prepared to accept it as the truth. In the Hereafter, they will be reminded about their denial in this world. Of course, no amends can be made then, and they will be unable to escape the severe punishment of Hell.
Surah Al-Mu'min 40: 13-17
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(13) It is Allah Who shows you His signs, and sends sustenance for you from the sky. Only he who turns to Allah will heed. (14) So supplicate to Allah, making all of religion exclusively for Him, even though the disbelievers dislike it. (15) The Exalter of ranks and the Owner of the Throne. By His command, He sends revelation to those bondsmen whom He wills, so that they warn about the Day of Meeting. (16) The day they will all come forward and nothing of theirs will be hidden from Allah. "To Whom does all Kingdom belong today? To Allah, the One, the Omnipotent." (17) On this day every soul shall be recompensed for what it earned. No injustice shall be done today! Verily, Allah is Swift in Reckoning.
ALLAH SENDS REVELATION TO WHOEVER HE PLEASES, NOTHING IS HIDDEN FROM HIM, AND ONLY HIS KINGSHIP SHALL REMAIN DOMIINANT
The above verses make mention of Allah's favours, as well as His excellent
attributes. Allah begins, "It is Allah Who shows you His signs..." Allah shows many | signs to man so that he may recognise Allah's might and greatness. These signs clearly reveal to man that Allah is One, and that He is the Creator and Master.
Allah adds, "and sends sustenance for you from the sky." This verse depicts Allah's might as well as His extreme benevolence towards His creation.
"Only he who turns to Allah will heed (the many signs)." It is only these people who are able to effectively utilise their intelligence to accept the truth.
"So supplicate to Allah, making all religion exclusively for Him (by not ascribing
partners to Allah), even though the disbelievers dislike it." One should remiain
steadfast in one's belief in oneness of Allah, not once faltering in one's Belief. Naturally, those not subscribing to the same beliefs will take offence to this. However, their enmity should never be a cause for concern.
"The Exalter ranks... "Two interpretation have been given for this attribute of Allah.
The first is that Allah will elevate the ranks of His pious bondsmen in the
Hereafter, in addition to defining a distinct status for them in this world. Allah
says in Surah Yusuf, "We elevate the ranks of whomsoever We will." A verse of Surah
Surah Al-Mu'min 40: 18-20
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Anwar-ul-Bayan (v. 8
Mujadala reads, "Allah shall elevate the believers among you and those given knowledge by many stages." This interpretation seems most appropriate, even though the author of "Ruhul Ma'ani" says that it is somewhat farfetched.
The second interpretation of this attribute is that Allah is Himself Most Exalted in attributes.
Allah says further that He is "the Owner of the Throne. By His command, He sends revelation to those bondsmen whom He wills, so that they warn about the Day of Meeting." Divine revelation has been referred to as `rih' (soul/life) because it gives life to a person's spirituality. Certain commentators have mentioned that `ruh' refers to Sayyidina Jibr'il >! we, who conveys Allah's commands to the Prophets >) -le. The phrase "to those bondsmen whom He wills" indicates that Allah specially selects people to be Prophet >! «le. Allah says in Surah Hajj, "Allah selects messengers from the angels and from mankind." The mantle of Prophet hood is not something that can be earned by a person's skill or aptitude. It is something commissioned only on the basis of Allah's selection. Every Prophet from Sayyidina Adam p.! te to Sayyidina Muhammad +; us i de was hand picked by Allah.
Allah says that the purpose of the revelation He sent to the Prophets pte iwi was "so that they warn (people) about the Day of Meeting." This refers to the Day of Judgment, when people will meet Allah on the Plains of Reckoning.
Referring to the Day of Judgment, Allah says further, "The day they will all come forward and nothing of theirs will be hidden from Allah." Allah will announce, "To Whom does all Kingdom belong today?" All the rulers and monarchs of the world will be unable to reply because their temporary sovereignty vaould have been long since terminated. They will be totally helpless on that day. Finally, Allah Himself shall reply that all kingdoms belong only "To Allah, the One, the Omnipotent."
"On this day every soul shall be recompensed for what it earned (be it good or evil). No injustice shall be done today!" None shall be punished for what was not done, nor shall any be denied the full reward for a good deed. "Verily, Allah is Swift in Reckoning." Allah is Capable of reckoning with everyone at the same time, without the need to follow a sequence which keeps others waiting.
(18) Warn them about the pending day when hearts will be at the throats, slowly swallowing. The oppressors shall have no friend, nor any intercessor. who will be obeyed. (19) Allah knows the fraud of the eyes, and what the hearts conceal.
Surah Al-Mu'min 40: 21-22
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(20) Allah passes judgement with justice. Those that they worship besides Allah cannot pass judgement in any affair. Verily, only Allah is the All Hearing, the All Seeing.
WARN THEM OF THE DAY WHEN HEARTS WILL REACH THE THROATS AND THE OPPRESSORS WILL HAVE NEITHER FRIENDS NOR INTERCESSORS
These verses also describe the scene of Judgment day. Allah addresses the Holy Prophet --y « a! te saying, "Warn them about the pending day..." The Judgment day is described as a fast approaching day which will inevitably occur. Allah says that on the Day of Judgment, "hearts will be at the throats, slowly
swallowing." It will seem as if their hearts are stuck in their throats, choking them.
In this condition, they will suffer great distress and grief.
"The oppressors shall have no friend, nor any intercessor who will be obeyed." This refers to the people who in this world expected that their friends and intercessors will save them on the Day of Judgment day. The author of "Ruhul Ma`ani" writes that "oppressors" refers to the disbelievers because they can truly be described as "oppressors"
ALLAH IS AWARE OF THE FRAUD THAT THE EYES PERPETRATE, AS WELL AS EVERYTHING IN THE HEART
"Allah knows the fraud of the eyes, and what the hearts conceal." Allah is well aware of the movements of every physical limb, as well as the matters that are
concealed within the heart. Allah knows the beliefs, intentions and inclinations
that every heart contains. No person should think that he will not be taken to task for what he conceals. The `fraud" of the eyes refers to using the eyes for Unlawful purposes. These include looking at strange women, as well as winking at someone when backbiting about another. These are all sins, which Allah is aware of, even though they are unknown to people.
Sayyidina Umm Ma'bid «+ 4) 2, narrates that the Holy Prophet a o\ J» i. sused to make the following Supplication:
{TRANSLATION: "O Allah! Purify my heart from hypocrisy, my actions from ostentation, my tongue from lies, and my eyes from fraud. Verily, You have knowledge of the fraud of the eyes and whatever hearts
conceal."} ["Mishkat" p. 220]
Thereafter, Allah says, "Allah passes judgement with justice. Those that they worship besides Allah cannot pass judgement in any affair. Verily, only Allah is the All Hearing, the All Seeing."
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Anwar-ul Bayan &. 8)
(21) Do they not travel on earth, so they may see what was the plight of those before them? Those people were more powerful than them in terms of strength,
and in terms of the landmarks they left behind on earth. Nevertheless, Allah
seized them on account of their sins. They had none to protect them against Allah. (22) This was because Our messengers used to come to them with clear
signs, but they disbelieved. So Allah seized them. Undoubtedly, He is Powerful, Severe in punishment.
DO PEOPLE NOT TRAVEL TO SEE HOW ALLAH DESTROYED THOSE BEFORE THEM WHO WERE FAR MORE POWERFUL THAN THEMSELVES?
The polytheists of Makkah used to mock the Holy Prophet e+ ai 1. 7 swhen he warned them about Allah's punishment. This was in spite of the fact that twice annually, as they travelled to Sham for trade, they passed by the ruins of former nations. Reminding them of this, Allah says, "Do they not travel on earth, so they may see what was the plight of those before them? Those people (like the Ad and Thamud) were more powerful than them in terms of strength, and in terms of the landmarks they left behind on earth."
The previous nations were physically stronger than those after them, and
they even constructed architectural masterpieces, which stand to this day,
although in ruins. Their folly was that they rejected the preaching of the Prophets prLul gte. Therefore, despite their strength and skills, "Allah seized them on account of their sins. They had none to protect them against Allah." Another verse quotes the Ad as saying, "Who can be more powerful than us?" However, their strength was useless to them when Allah's punishment arrived. They were left utterly devastated.
Allah says further, "This (punishment) was because Our messengers used to come to them with clear signs, but they disbelieved. So Allah seized them. Undoubtedly, He is Powerful, Severe in punishment." How can anyone protect themselves against Him? It is therefore necessary that people learn lessons from the events of the
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Surah Al-Mu'min 40: 22-27 .
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Anwir-ul-Bayan (v. 8)
(23) Verily, We sent Miisa with Our signs and a clear proof... (24) ..to Pharaoh (Fir'`aun), Haman and Qarun. They said, "He is a magician and a liar." (25) When he came to them with the truth from Us, they said, "Kill the Sons of those who believe in him and keep their women alive." The schemes of the disbelievers are ever lost. (26) Pharaoh (Fir`aun) said, "Leave me to kill Misa, and he should call for his Lord. I fear that he may change your religion, or that he may spread anarchy on earth." (27) Misa said, "I seek the protection of my Lord and your Lord from every haughty person who does not believe in the Day of Reckoning."
ALLAH SENDS SAYYIDINA MUSA #4! 4le TO PHARAOH
(FIR'`AUN), HAMAN AND QARUN, AND PHARAOH (FIR'AUN) THREATENS TO KILL HIM
After making a reference to the previously destroyed nations, Allah discusses the incident of Sayyidina Musa J) ale and Pharaoh (Fir`aun). This Surah covers the entire incident up to the eventual drowning of pharaoh (Fir'aun) and his army. The epic also includes the advice that a believer from Pharaoh's (Fir'aun's) court gave to the others.
Allah says, "Verily, We sent Musa with Our signs (miracles) and (with) a clear proof to pharaoh (Fir'aun), Haman and Qartn." Despite witnessing these miracles,
they remained obstinate and said, "He is a magician and a liar." Sayyidina Musa pw ale ignored their insults and continued to propagate the truth. People gradually accepted his religion, and their numbers began to increase. To stem the tide of converts, Pharaoh (Fir'aun) and his advisors urgently convened a meeting. It was then that they decided to "Kill the sons of those who believe in him and keep their women alive." They therefore resolved to repeat what they did when pharaoh (Fir`aun) was initially warned that a child from the Bani Isra'il would be responsible for the destruction of his kingdom.
However, despite their plots, they were not successful in restraining the rise of popularity that the religion of Sayyidina Misa >>! «1 enjoyed. In this regard Allah says, "The schemes of the disbelievers are ever lost."
"Pharaoh (Fir`aun) said, `Leave me to kill Musa, and he should call for his Lord (for help when I am about to kill him). Ifear that he may change your religion, or that he may spread anarchy on earth." When pharaoh (Fir`aun) expressed thathe wished to
assassinate Sayyidina Musa ->--!\ «le, his courtiers advised him not to do so since
it would make people think that Sayyidina Musa >U! ae was killed because pharaoh (Fir'aun) was unable to respond to his arguments. However, Pharaoh (Fir`aun) felt that the death of Sayyidina Masa > «ie was the only way in which _ his kingdom could be preserved.
`When pharaoh (Fir'aun) said that Sayyidina Masa p «J+ should call on his
Lord for assistance, he was, merely boasting about his power. In reality, he was
terrified of Sayyidina Misa's p>) ale curse. He meant the statement to be a jeer.
In an effort to lend credibility to his stance, Pharaoh (Fir'aun) told his ©
people, "I fear that he may change your religion, or that he may spread anarchy on earth." He intended to convince the people of the fact that Sayyidina Musa +
Surah Al-Mu'min 40: 28-29
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Anwar-ul-Bay4n (v. 8
pj and his followers will soon pose a threat to the stability of Egypt, by attempting to assume control of the land. It is `a common practice of worldlyminded people to violently subdue their adversaries. They swiftly kill any opposition so that they are able to continue their reign of tyranny. In addition to this, they convince the people that they are acting in the best interests of the state.
When Sayyidina Misa --- «J+ learnt of the plot to assassinate him, he said, "I seek the protection of my Lord and your Lord from every haughty person who does not believe in the Day of Reckoning." In making this Supplication, Sayyidina Musa «le pu} made it clear to the people that Allah, who is their Lord as well, shall offer protection against every haughty disbeliever. Therefore, they should never fear the threats of the disbelievers.
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(28) A believing man from pharaoh's (Fir'aun's) people, who concealed his belief, said, "Will you kill a man for saying `Allah is my Lord', when he has brought the truth to you from your Lord? If he is lying, then his lies shall be to his own detriment. However, If he is truthful, a part of what he has prophesised shall afflict you. Verily, Allah does not guide him who transgresses the limits and is a liar." (29) "O my people! You have sovereignty today, and are dominant on earth. But who can assist us against Allah `s punishment when it comes to us?" Pharaoh (Fir'aun) said, "I am suggesting to you only what I regard to be correct, and I am guiding you only towards the path of guidance."
THE TRUTH SPOKEN BY A PERSON FROM PHARAOH'S (FIR'AUN'S) PEOPLE
The above verses speak about a person from pharaoh's (Fir'aun's) people who accepted the message of Sayyidina Musa pW) «le, just as Fir'aun's wife did.
However, he concealed his belief. Certain commentators are of the opinion that
this person was the son of pharaoh's (Fir'aun's) paternal uncle, who was earmarked to be pharaoh's (Fir`aun's) successor to the throne of Egypt. At that time, he was the commander of the army.
Unlike pharaoh's (Fir'aun's) other courtiers, he did not simply agree with what pharaoh (Fir'aun) said. He explained to them that the plot to assassinate Sayyidina Misa p>) «le was foolish because they would be killing a person who
Surah Al-Mu'min 40: 30-33
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Anwar-ul-Bay§an (v. 8
was innocent of all crimes. All that Sayyidina Musa p>) «le did was to proclaim the truth and to say that Allah was his Lord. This was not a punishable offence, let alone deserving the death warrant. In addition to this, Sayyidina Musa ae >! also proved his declarations to them by means of miracles.
The person explained to them further, saying, "If he [Sayyidina Musa «le WI] is lying, then his lies shall be to his own detriment (i.e. he will suffer the
punishment in this world)." Therefore, he bade them not to have the blood of
Sayyidina Musa p>! ale on their hands if he is bound to be destroyed. However, he then pointed out the other dimension to them, saying, "However, if he is fruitful, a part of what (punishment) he has prophesised shall afflict you" i.e. he warned you that Allah's punishment will afflict you if you do not believe, and if you indulge in sin. Accordingly, Allah's' punishment should be expected in this world and in the Hereafter.
Continuing his talk, the person said, "Verily, Allah does not guide him who transgresses the limits and is a liar." By making this statement, the man impressed upon the minds of his audience that Allah would have never supported Sayyidina Musa p>! «le by granting him miracles if Sayyidina Musa pe! ae were lying about being a Prophet. He also alluded to the fact that pharaoh (Fir`aun) was a transgressor because he wanted to kill an innocent person, thereby promoting widespread anarchy and strife on earth. He also intended tc convey the message that pharaoh (Fir`aun) was a liar because he claimed to be Allah. Allah will therefore not allow his schemes to materialise.
Addressing the people further, the believer said, "O my people! You have sovereignty today, and are dominant on earth. But who can assist us against Allah `s punishment when it comes to us?" In the guise of a question, he wisely sounded a warning to the people. He made them aware of the fact that their kingdom and vast riches will be useless against Allah's punishment.
Fearing that the message of Sayyidina Musa p>! «le may gain momentum, thereby crushing his.rule, Pharaoh (Fir'aun) said, `I am suggesting to you only what I regard to be correct, and I am guiding you only towards the path of guidance." By saying this, he tried to convince the people that his plot to kill Sayyidina Musa pout ale was the best and most effective solution.
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(30) The one who believed said, "O my people! I fear that you may suffer the day of the previous nations..." (31) like the plight of the nation of Nah, Ad, Thamud, and those after them. Allah never wills injustice for His bondsmen." (32) "O my people! Verily I fear the day of Calling for you..." (33) "....the day
Surah Al-Mu'min 40: 34-35
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Anwar-ul Bayan vv.8)
when you will turn back on your heels, and there shall be none to protect you from Allah. There can be no guide for the one whom Allah sends astray."
THE BELIEVER REMINDS HIS PEOPLE ABOUT THE DESTRUCTION OF FORMER NATIONS AND ABOUT THE FRIGHTFUL DAY OF JUDGMENT
Warning his people further, the believer said, "O my people! Ifear that (if you_ continue to oppose Allah's Prophet as you are doing) you may suffer the day (punishment) of the previous (destroyed) nations, like the plight of the nation of Nuh,
Ad, Thamud, and those after them. » All these nations suffered destruction when
they refused to obey Allah. "Allah never wills injustice for His bondsmen." All these nations were destroyed on account of the wrongs they perpetrated. It can never be said that Allah was ever unjust to anyone.
Addressing his people further, he reminded them that they will not live forever. He said, "O my people! Verily I fear the day of Calling for you." Here he refers to the Day of Judgment, when much calling will take place. The first call will take place after the trumpet is blown for the first time. Referring to this, Allah says, "The day when a caller shall call from a near place." Thereafter, because there will be many groups of people present, each shall be summoned by the names of their leaders. Allah says, "The day when We shall call every person by his religious leader (Imam)."
When the righteous people will be given their records of deeds in their right hands, they will call out, "Come and read my record!" On the Day of Judgment, the people of Heaven, Hell and A'raf will also be calling out to each other, as
mentioned in Surah A'raf [Surah 7, verses 44-51].
"The day when you will turn back on you? heels... "i.e. you will turn away from the Plain of Resurrection, and head for Hell [Ma'élimut Tanzil]. When Allah will decree that people should be dispatched to Hell, none will be able to escape Allah's punishment, and none shall come to their aid.
Eventually, losing hope for the people around him, the believer person said, "There can be no guide for the one whom Allah sends astray."
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(34) Without doubt, Yusuf ei 46 came to you with clear signs, but you remained in constant doubt about what he brought to you. Until the time came
Surah Al-Mu'min 40: 36-37
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Anwar-ul-Bayan (v. 8)
when he passed away, then you said, "Allah shall never ever send a messenger after him. Thus does Allah send astray him who transgresses the limits and is sceptical..." (35) Those who dispute about Allah's verses without any warrant coming to them. This is extremely detestable in the sight of Allah and those who believe. Thus does Allah set a seal on the heart of every haughty and tyrannical person."
THE DEVIATION OF THOSE WHO DOUBT, AND THE SEAL UPON THE HEARTS OF THE HAUGHTY ONES
The believers already reminded his people about the previously destroyed nations who refused to believe in their Prophets >) 41. In the above verse, he specifically mentions one of the Prophet pi ale who lived in Egypt, viz. Sayyidina Yusuf >i «Je. He said to them, "Without doubt, Yusuf pW) ate came to you with clear signs, but you remained in constant doubt about what he brought to you. Until the time came when he passed away, then you said, `(if he was Allah's true messenger, then) Allak shall never ever send a messenger after him. Thus does Allah send astray him who transgresses the limits and is sceptical.'" When doubt and scepticism become a person's habit, he is reluctant to accept anything, even though it be the truth. In this manner, Allah sends him astray.
Further describing the transgressors and sceptics, he said that they are "Those who dispute about Allah's verses without any warrant coming to them. This (type of behaviour) is extremely detestable in the sight of Allah and (in the sight of) those who believe."
He further told them that they disbelieve because Allah has certainly set a seal on their hearts, just as He has "set a seal on the heart of every haughty and _ tyrannical person." Such people will not accept the truth because it will not penetrate the seal on their hearts.
NOTE:
The author of "Ruhul Ma'ani" has written that the Yusuf «c« put! mentioned in the verse refers to the son of Sayyidina Ya'qub pr! ate. Leaving his native land of Kan'an, he arrived in Egypt where he soon became a leader. Therefore, the phrase "came to you with clear signs" will mean that Sayyidina Yusuf «+ et came to the forefathers of the people he was addressing at that time.
Other commentators are of the opinion that the Yusuf mentioned in the Qur'anic verse is the grandson of the famous Prophet Sayyidina Yusuf pu) a. Allah also made him a Prophet , and he lived among the Egyptians for twenty years. However, the people doubted his Prophet hood. Allah knows best.
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Surah Al-Mu'min 40: 38-46
449
Aawar-ul-Bayan (v.8)
(36) Pharaoh (Fir'aun) said, "O Haman, build a tower for me so that I may reach the roads... 37) "... (That I may reach) The, roads of the heavens so that I can have a close look at the deity of Misa. I strongly feel that he is a liar." In this manner the evil of his deeds was made appealing to pharaoh (Fir'aun), and he was prevented from the path. The scheme of pharaoh (Fir'aun) led only to destruction.
PHARAOH (FIR'AUN) COMMISSIONS THE CONSTRUCTION OF A TOWER, BUT HIS SCHEMES SERVE ONLY TO DESTROY HIM
When Sayyidina Musa p>) ate conveyed the message to pharaoh (Fir'aun), he threatened to kill Sayyidina Musa pt! «le, and made many arrogant statements to flatter the audience. One of these statements was that he commanded his aide Haman to construct a high tower so that he may take a look at Allah. Such is the condition of those who merely pose as gods. They require things like towers and staircases to ascend to heights. Pharaoh (Fir'aun) issued the command merely to deceive and impress the people. Reference to this command has already been made in Surah Qasas, where Allah quotes pharaoh (Fir'aun) saying, "O Haman! Kindle for me a fire on sand, then construct a tower for me so that I may get a peek at Miuisa's Lord. I strongly feel that he is from the liars." [Surah
28, verse 38]
Allah says further, "In this manner the evil.of his deeds was made appealing to pharaoh (Fir'aun), and he was prevented from the path. The scheme of pharaoh (Fir'aun) led only to destruction." Eventually, pharaoh (Fir`aun) was drowned along with his entire army.
Allah says in Surah TaHa, "So pharaoh (Fir'aun) followed them with his army and there covered them that of the sea that did cover them. Pharaoh (Fir'aun) misled his
nation and never guided." [Surah 20, verses 78 and 79]
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(38) The one who believed said, "O my people! Follow me and I sha"! lead you to the path of guidance." (39) "O my people.' This worldly life is a trivial gain. Undoubtedly the Hereafter is really a place to live." (40) "Whoever perpetrates a
sin shall be punished only for it. Whoever, male or female, carries out a good
deed as a believer shall enter Heaven, where they will be sustained without
restriction." (41) "O my people! How is it that I call you towards salvation, whereas you call me towards the Fire?" (42) "You call me to disbelieve in Allah and to ascribe such partners to Him for which I have no justification. On the other hand, I am calling you towards the Mighty, the Most Forgiving." (43) "It is a fact that those towards whom you call me have no claim in this world or in the
Hereafter. Our return shail certainly be to Allah, and the transgressors will be the inmates of the Fire." (44) "You shall soon recall what I am telling you. I surrender my affairs to Allah. Allah is definitely Watchful over His bondsmen." (45) So Allah saved him from the evils of the plots they made, and a terrible punishment enveloped the people of phara'oh (Fir'aun). (46) They will be presented before the Fire morning and evening. And, on the day that Judgment will take place, (they will be told) "Enter the people of phara'oh (Fir'aun) into the worst of punishments."
THE BELIEVING MAN TURNS REMINDS THE PEOPLE ABOUT THE TRANSIENT NATURE OF THIS WORLD AND _ THE PERMANENCE OF THE HEREAFTER
After listening to the ramblings of phara'oh (Fir`aun) about getting a look at Allah from a tower, the believer said, "O my people! Follow me and I shall lead you to the path ofguidance. -He encouraged them to believe in Sayyidina Musa pW ate just as he believed. People are averse to believing because they fear a loss of their worldly belongings and position. Therefore, the believer impressed upon them that this world is temporary and not worthy of hankering after. He told them, "O my people! This worldly life is a trivial gain. Undoubtedly the Hereafter is really a place to live."
He further told them, "Whoever perpetrates a sin shall be punished only for it. Whoever, male or female, carries out a good deed as a believer shall enter Heaven, where they will be sustained without restriction." Whereas the punishment for sins will be proportionate to the sins, the reward for good deeds will far surpass the actual value of the deed.
He said, "O my people! How is it that I call you towards salvation, whereas you call me towards the Fire?" He was calling them towards actions that would lead to Heaven, whereas they called him towards disbelief, polytheism and all other acts that would take them to Hell. He further added, "You call me to disbelieve in Allah and to ascribe such partners to Him for which I have no justification." Referring to himself, he impressed upon them that they have no justification for perpetrating polytheism.
Surah Al-Mu'min 40: 38-46
Anwar-ul-Bayan (v. 8
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"On the other hand, I am calling you towards (my Allah, Who is) the Mighty, the Most Forgiving." In saying thifs, he conveyed the message that if they refuse to
believe, Allah has the might to punish them. However, if they repent and believe,
Allah will certainly forgive them.
"It is a fact that those (gods) towards whom you call me have no claim in this world or in the Hereafter." He told them that their gods have no authority in either world. They are unable to hear an invocation. They cannot even say `yes' or `no' to a plea, let alone being able to do any harm or good.
He advised them further saying, "Our return shall certainly be to Allah, and the transgressors will be the inmates of the Fire." In this manner, he told them that they were transgressors, and needed to mend their ways before Allah condemns them to an eternity in Hell.
"You shall soon recall what I am telling you. I surrender my affairs to Allah. Allah is definitely Watchful over His, bondsmen." Hereby he informed them that he totally relied on Allah, Who would protect him from their evil plots.
ALLAH RESCUES THE BELIEVER AND THE PEOPLE OF PHARA'OH (FIR'AUN)
When the believer pinned his trust in Allah, Allah complied by keeping him safe from the schemes of the disbelievers. Allah says, "So Allah saved him from the evils of the plots they made, and a terrible punishment enveloped the people of phara'oh (Fir'aun)." Phara'oh (Fir`aun) and his entire army were drowned in the sea. "Ruhul Ma'ani" reports that phara'oh (Fir'aun) issued a warrant of execution against the believer referred to above. As a result, the Believer left for the mountains. Phara'oh (Fir`aun) dispatched a thousand men to capture him, and they finally found him performing Salah. Allah ensured his safety by making wild animals attack the group, killing many of them. Others died of thirst in the
mountains, and a few managed to return to Phara'oh (Fir'aun). However,
Phara'oh (Fir'aun) had them all killed because he believed that they purposely allowed the believer to escape.
"They will be presented before the Fire morning and evening. » After being
drowned, Phara'oh (Fir'aun) and his men entered the realm of Barzakh (the
intermediate stage between this world and the Hereafter). Each night and day in Barzakh, they will suffer the torment of Hell. They will also be reminded that "on the day that Judgment day will take place (they will be told) `Enter the people of phara'oh (Fir`aun) into the worst of punishments." They will suffer the true punishment of Hell in the Hereafter.
PUNISHMENT IN THE GRAVE The Ahadith make mention of punishment in the grave for the disbelievers
and sinners. The following two verses of the Qur'an also mention the same fact:
"They will be presented before the Fire morning and evening."
"Because of their sins they were drowned and made to enter the Fire." [Surah Nuh (71), verse 25]
The Holy Prophet -L- ae 4) te mentioned, "When any of you pass away,
Surah Al-Mu'min 40: 47-50
452
Anwar-ul-Bayan (v. 8
eran),
his abode in the Hereafter will be shown to him every morning and evening. If he is from the people of Heaven, he will be shown his place in Heaven. If he is from the inmates of Hell, he will shown his place in Hell. It will be said to them,
`That is your true abode. You shall remain here (in the grave) until Allah resurrects you on the Day of Judgment to enter there." ["Mishkat" p. 25, from Bukhari and Muslim]
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(47) Remember the time when they will dispute with each other in the Fire. Then the weak ones will say to the haughty ones, "Verily we were your followers, so can you remove a portion of the Fire from us?" (48) The haughty ones will say, "We are all together in the Fire. Allah has already passed judgement between His bondsmen." (49) The people in Hell will say to the keepers of Hell, "Supplicate to your Lord to lessen a day of the punishment for us." (50) They (the keepers) will ask, "Did your messengers not come to you with clear signs?" The people will reply, "Certainly." The keepers will then say, "Then you supplicate. The supplication of the disbelievers is lost."
THE PEOPLE OF HELL WILL ARGUE AND PIN THE BLAME ON EACH OTHER
In this world there are those who pander to the wishes of their leaders with great enthusiasm. In their obedience to their leaders, they even oppose the Prophet po!) ale and forbid others from listening to these chosen servants of Allah. However, when such people suffer the tortures of Hell, they will become sworn enemies of each other. The followers will say to their leaders, "Verily we were your followers, so can you remove a portion of the Fire from us?" Unable to help
even themselves, their leaders will reply, "We are all together in the Fire. Allah has
already passed judgement between His bondsmen." Since the decision of eternal
damnation will have been passed, none will be of any avail to another.
A similar dispute is mentioned in Surah Ibrahim, where the leaders reply, "If Allah had guided us, we would have guided you. It makes no difference whether we vent our anxiety or we exercise patience. We have no escape." [Surah 14, verse 21]
Surah Al-Mu'min 40: 51-56
Anwar-ul-Bayan (v. 8
THE INMATES OF HELL APPEAL TO THE KEEPERS OF HELL TO SUPPLICATE TO ALLAH FOR MITIGATION
In an effort to relieve their punishment, the people of Hell will appeal to the keepers of Hell saying, "Supplicate to your Lord to lessen a day of the punishment for us." In response to this plea, the keepers will remind them of the reason for their entry in Hell. They will ask, "Did your messengers not come to you with clear signs (which you denied)?' The people will reply, `Certainly.' The keepers will then say, `Then you supplicate (because we cannot intercede on behalf of the guilty). The supplication of the disbelievers is lost.'" All their supplications will be ignored, just as they ignored the repeated messages of the Prophets p>) pele.
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(51) We shall definitely assist Our messengers and those who believe in this worldly life as well as on the Day when witnesses will stand. (52) The day when the excuses of the oppressors will not benefit them, when they will be cursed and have the worst of abodes.
ALLAH PROMISES ASSISTANCE FOR HIS MESSENGERS AND THE BELIEVERS
Allah declares, "We shall definitely assist Our messengers and those who believe in this worldly life as well as on the Day when witnesses will stand." Allah assures the Prophets p>) -¢le and the believers that they will certainly be granted assistance in this very world. Whereas the assistance is a certainty, there may sometimes be a delay in the arrival of Allah's assistance. This delay is based on Allah's infinite wisdom. One of the reasons is to grant temporary relief to the disbelievers so that they excel in their disobedience and rebellion. As a result of this, they are taken to task and punished much more severely (even in this very world).
The "witnesses" refer to the angels, who will testify that the Prophets .<+ >) conveyed the message they were entrusted with, and that the disbelievers refused to believe in them.
Allah says further, "The day when the excuses of the oppressors will not benefit them, when they will be cursed and have the worst of abodes (in Hell)."
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(53) Verily We gave guidance to Misa and made the Bani Isra`il inheritors of the Book... (54) "... which is a guidance and advice for those with intelligence. (55) So be patient! Allah's promise is certainly the truth. Seek forgiveness for your errors, and glorify the praises of your Lord morning and evening. (56) There is only pride in the hearts of those who dispute about Allah`s verses without any warrant that has come to them. They shall never reach (their aspirations). So seek refuge with Allah. Undoubtedly, only He is the All Hearing, All Seeing,
THE COMMAND TO SEEK ALLAH'S FORGIVENESS AND TO GLORIFY HIM AND PRAISE HIM
Allah briefly mentions Sayyidina Misa p>! Je and the Bani Isra'il when He says, "Verily We gave guidance to Miisa and made the Bani Isra`il inheritors of the
Book, which is a guidance and advice for those with intelligence." However, the Bani
Isra'il did not appreciate the great boon they were granted, but remained obstinate and continued to harass Sayyidina Musa p>! le. Therefore, Sayyidina Musa pW! «1+ had to exercise patience with them.
Instructing the Holy Prophet pl-) «le a1 to follow suit, Allah says, "So be
patient! Allah's promise is certainly the truth. (However, ifthere has to be any deficiency in your patience, then) Seek forgiveness for your errors (because this is not befitting a Prophet ofyour calibre), and glorify the praises ofyour Lord morning and evening."
THERE IS PRIDE IN THE HEARTS OF THOSE WHO DISPUTE ABOUT ALLAH'S VERSES
Allah says, "There is only pride in the hearts of those who dispute about Allah's verses without any warrant that has come to them." Besotted with themselves, they anticipate that they will have whatever they want. They expect to assume power over all others. However, Allah says, "They shall never reach (their aspirations)." Thereafter, Allah advises the Holy Prophet py ale a! le, "So seek refuge with Allah. Undoubtedly, only He is the All Hearing, All Seeing."
Ma'alimut Tanzil reports that the above verse was revealed with reference to the Jews. They told the Holy Prophet .-; & i 1 that they will regain their lost kingdom and glory when their Messiah Dajjal arrives. It was then that Allah revealed the verse, "There is only pride in the hearts of those who dispute about Allah `s verses without any warrant that has come to them. They shall never reach (their aspirations)." Allah then instructs people to seek His protection. By doing so, a person will be safeguarded from Daijjal.
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(57) The creation of the heavens and the earth is a greater feat than the creation of mankind, but most people do not know. (58) The blind and seeing cannot be equal, neither can those who believe and do good deeds be equal to the sinners. Little is it that they take heed. (59) There is indeed no doubt in the fact that Judgment day is imminent. However, most people do not believe.
THE BLIND AND THE SIGHTED CANNOT BE THE SAME, JUST AS THE RIGHTEOUS BELIEVERS AND EVIL SINNERS CANNOT BE THE SAME
The above verses dispel the doubts harboured by those who deny the advent of Judgment day. Many people foolishly deny Judgment day because they regard resurrection as something farfetched. Allah draws their attention to the fact that He is perfectly Capable of creating enormous phenomena like the heavens and the earth. Therefore, it will be absolutely simple for Him to enact the relatively easy feat of resurrecting people for the Day of Judgment. This entails the simple task of restoring the already existing soul to its physical, body. Simple as it is to understand, "most people do not know."
Allah asserts, "The blind and seeing cannot -be equal (which is obvious); (in a similar manner) neither can those who believe and do good deeds be equal to the sinners. Little is it that they take heed." After one has digested this fact, one will realise that the good will have to be granted their due rewards, while the evil ones deserve to be punished. It is for this reason that Judgment day is certain. Therefore, Allah says, "Undoubtedly, there is no doubt in the fact that Judgment of day is imminent. However, most people do not believe."
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(60) Your Lord says, "Supplicate to -Me, I shall respond. Verily, those who are too proud to worship Me shall soon enter Hell in humiliation."
THE COMMAND TO MAKE SUPPLICATION AND THE PROMISE OF ACCEPTANCE
Allah promises, "Supplicate to Me, I shall respond." Allah is extremely Bountiful by allowing man the privilege of making supplication to Him and also promising a response to their supplication. The unique ecstasy experienced by means of supplication can be experienced only by those who are truly aware of the etiquette of supplication.
Supplication is great form of worship, as indicated by the concluding words
of the above verse where Allah says, "Verily, those who are too proud to worship (supplicate to) Me shall soon enter Hell in humiliation."
Al-Mu'min 40: 60
456
Anwar- ul-Bayan (v, 8
THE IMPORTANCE AND VIRTUE OF SUPPLICATION
Sayyidina Anas bin Malik «+ 4) ..2, reports that the Holy Prophet o& i 1.
r+, said, "supplication is the essence of all worship." ["Mishkat" p. 194] The Arabic word "mukh" (translated above as "essence") refers to whatever is contained within a peel or shell. When an almond shell is opened, the almond itself is valued, while the shell remains worthless.
Supplication is not only an extremely fundamental act of worship (Ibadah), but it is the very essence of all forms of worship (Ibadah). The purpose of worship (Ibadah) is to express one's helplessness and dependency to Allah. When a person engages in worship (Ibddah), his external self and internal self are humble in Allah's court. Since supplication entailsagreat expression of humility, it is regarded as the essence and marrow of all forms of worship (Ibadah).
When making supplication, a person admits his dependence on Allah, and places his needs before Allah with the conviction that no other can assist him. He acknowledges the fact that only Allah can give him what he requires, and that none can prevent Allah from fulfilling his needs. Realising all of this, he stretches his hands before Allah, thereby expressing the deepest humility and dependence. This becomes a form of Ibadah, attracting Allah's pleasure.
As for the person who does not want to make supplication, he regards it below his dignity to beg of Allah, indicating that he is filled with pride. Allah is therefore extremely angry with such a person.
The Holy Prophet ,-y «1 a le said, "Nothing is more honourable than supplication in Allah's sight." ["Mishkat" p. 194, from Tirmidhi]
The Holy Prophet l-, ate i Le also said, "Allah becomes angry with the person who does not ask from Him." ["Mishkat" p. 195]
Supplication is the simplest and most effective manner of securing safety from all difficulties. It does not require any effort of the hands and feet nor any investment of wealth. Each person needs to do is keep his mind attentive and make supplication. Supplication is possible for the rich, the poor, the ill, the healthy, the traveller, the male, the female, the old and the young. It can be practised individually or collectively.
Sayyidina Anas bin Malik-« 4! ..», reports that the Holy Prophet «le ai Le wy said, "Never fail to make supplication because none can ever be destroyed with supplication." [Targhib wat Tarhib]
About those who regard Supplication to be below their dignity, Allah says, "Verily, those who are too proud to worship (make Supplication to) Me shall soon enter Hell in humiliation." It is unfortunate that people attach importance only to the things of this world, because of which they are totally oblivious of what they say in their SupplicationT.h.ey merely raise their hands as a formality, unaware of the etiquette and presence of mind required for this great worship (Ibddah). I have written a booklet about the virtues of Supplication, which may be referred to for further details.
Surah Al-Mu'min 40: 61-65
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(61) It is Allah Who has made the night for you to rest, and has made the day for
you to see. Without doubt, Allah is the Granter of Grace to mankind, but most
people are ungrateful (62) This is Allah, your Lord, the Creator of everything. None besides Him is worthy of worship, so whence are you wandering? (63) Thus did those who rejected `Allah's verses wander (astray). (64) It is Allah Who made the earth a stable abode for you, and the skies a roof (It is He) Who fashioned you, beautified your appearances, and sustained you with pure things. This is Allah, your Lord. So blessed is Allah, the Lord of the universe. (65) He is the Living, besides Whom no other deserves to be worshipped. So pray to Him, devoting worship solely to Him. All praise is for Allah, the Lord of the universe.
ALLAH IS THE CREATOR OF THE EARTH, THE SKIES, THE NIGHT, THE DAY, AND EVERYTHING ELSE
Discussing His bounties and creative power, Allah declares, "It is Allah Who
has made the night for you to rest, and has made the day for you to see (to comfortably earn your sustenance). Without doubt, Allah is the Granter of Grace to mankind..." Asa result of this, man ought to be grateful to aly However, "most people are ungrateful."
"This is Allah, your Lord, the Creator of everything. None besides Him is worthy of worship, so whence are you wandering? Thus did those' who rejected Allah's verses wander (astray)." Rejecting Allah's signs and verses causes people to fall prey to their carnal passions and the guile of Satan.
Allah then recounts some of His favours upon mankind when He says, `It is Allah Who made the earth a stable abode for you, and the skies a roof" Allah has created the earth in such a manner that (despite the tremendous speed of rotation and orbit) people are not shaken about and flung off.
Furthermore, "(Jt is He) Who fashioned you, beautified your appearances, and sustained you with pure things (to eat drink, and wear). This is Allah, your Lord. So blessed is Allah, the Lord of the universe. He is the Living, besides Whom no other deserves to be worshipped. So pray to Him, devoting worship solely to Him. All praise is
Surah Al-Mu'min 40: 66-68
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(66) Say, -I have been prohibited from worshipping those whom you worship besides Allah since the clear signs have come to me from-my Lord. I have also been commanded to be obedient to the Lord of the universe. (67) It is He Who
created you from sand, then from a drop of fluid, then from a clot of blood, after which Allah extracted you as a child. Thereafter, (Allah preserves you) to reach
your strength, and then to become old, the lives of some of you being taken first. And (He preserves you) so that you reach the appointed term, and so that you
may understand. (68) It is Allah Who gives life and death. When He decrees a
matter all He has to say is "Be.' and itis. -
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I CANNOT WORSHIP YOUR GODS BECAUSE I HAVE BEEN COMMANDED TO OBEY THE LORD OF THE UNIVERSE
Allah commands the Holy Prophet --y ale a! Le to "Say (to the Polytheists), I
have been prohibited from worshipping those whom you worship besides Allah since the
clear signs have come to me from my Lord. I have also been commanded to be obedient to
the Lord of the universe.'" This declaration put an end to the aspirations of the
polytheists, who entertained hopes that the Holy Prophet pl» « al ue would
join their ranks or even compromise with them.
:
Allah then describes the various stages of man's creation. Allah says, `It ts He Who created you from sand..." Allah created the first man, Sayyidina Adam «ls put, from sand, which therefore becomes the base element in man's creation. Thereafter, Allah caused Sayyidina Adam Wi «is and his progeny to reproduce `from a drop of fluid". Thus, children are conceived when this `fluid" (sperm) fertilises the egg of a female, which gradually develops until it forms "a clot of blood". This clot of blood develops further until it forms into a little lump of flesh. Allah then creates bones and organs in this flesh, instils life in it "after which Allah extracted you as a child." This discussion is given in the commentary of verse 5 of
Surah Hajj (Surah 22).
THE STAGES OF HUMAN DEVELOPMENT Allah then proceeds to describe the progress of man's development after
infancy and childhood. Allah says, "Thereafter, (Allah preserves you) to reach your strength" i.e. the stage when man's faculties of perception and the strength of his
( Surah_Al-Mu'min 40:8 69-77 4) 59 Anwar-ul-Bayan (y. 8
limbs are toned and fully functional. However, this stage of youthful y ibrancy also disappears, after which you "become old."
However, every human being does not pass through this cycle, because there are many people whose lives come to an end before they reach old age, while others die as children. This is referred to in the phrase "the lives of some of you being taken first." Allah further says that He allows man to pass through these stages of development so that they may "reach the appointed term" i.e. Judgment day, when every person will have to answer for his/her deeds.
Another reason for leading man through these stages is so that he "may understand" i.e. So that he may reflect and understand the various reasons for and the wisdom behind the rungs in his ladder to the Hereafter.
"It is Allah Who gives life and death." Allah does as he pleases, with none to prevent Him. In fact, He is so Mighty that "When He decrees a matter, all He has to say is "Be!' and it is." Allah's mere intention to bring something into existence is sufficient. Mention has also been made of this in the commentary of verse 117 of Surah Baqarah.
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(69) Have you not seen those who dispute about Allah's verses? Where are they heading? (70) Those who falsify the Book and that with which We sent Our messengers. They shail soon come to know... (71) ... When yokes will be placed around their necks, as well as chains. They will be dragged... (72) ... into the
boiling water, after which they will be cast as fuel for the Fire. (73) Thereafter it will be told to them, "Where are those whom you ascribed as partners... (74) ...to
Allah?" They will reply, "They have been lost to us. In fact, we never
worshipped anything before this." Thus does Allah send the disbelievers astray. (75) This is because you were unjustifiably haughty on earth and because you were boastful. (76) Enter the gates of Hell where you will live forever. Evil indeed is the abode of the proud ones! (77) Be patient, for verily Allah's promise is true. So if We show you some of what We have promised them, or if We have
Surah Al-Mu'min 40: 69-77
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Anwar-ul-Bay4n (v. 8
~ to claim your soul, then only to Us shall they be returned.
THE INMATES OF HELL WILL BE DRAGGED IN CHAINS TO THE FIRE AND ASKED WHERE ARE THEIR GODS
_ The verses above refer to those people who dispute about Allah's verses, and who falsify the divine scriptures and Allah's messages to the Holy Prophets PU egle. Allah warns them when He says, "They shall soon come to know (about their punishment); when yokes will be placed around their necks, as well as chains. They will be dragged into the boiling water, after which they will be cast as fuel for the Fire.
Thereafter it will be told to them, `Where are those whom you ascribed as partners to Allah?' They will reply, `They have been lost to us (we cannot expect any help from them). In fact, we never worshipped anything before this."
The author of "Ruhul Ma`ani" -has rendered the following two interpretations of this verse:
1. They meant, "We now realise that our gods were nothing."
2. They were lying, just as they are quoted as saying, "By Allah, our Lord, we never perpetrated polytheism!" [Surah An'am (6), verse 23]
After mentioning their reply, Allah says, "Thus does Allah send the . disbelievers astray." Whereas they regarded their gods to be everything in this
world, they will write them off as nothing in the Hereafter. Because of the hysteria they will suffer on the Day of Judgment, they will even be audacious enough to blatantly lie to Allah.
They will then be told, "This (punishment) is becguse you were unjustifiably haughty on earth and because you were. boastful." These people allowed their preoccupation with the world to make them heedless of the Hereafter, and cause them to forget that all bounties come from Allah. They will also be told, "Enter the gates of Hell where you will live forever. Evil indeed is the abode of the proud ones!" When Allah's messengers and their deputies preached to these people, they considered it an insult to heed their teachings because of their arrogance.
' The above verse states, "They will be dragged into the boiling water, after which they will be cast as fuel for the Fire." However, Allah says in Surah Dukhan reads, "Grab him and drag him to the very midst of the Blazing Fire! Then pour the punishment of boiling water over his head." This. verse therefore conveys the message that the boiling water will be poured after the people have been entered "into the fire of Hell. Therefore, certain people have pointed out the seeming discrepancy between the two verses. It should be noted that there is no inconsistency between the two verses. The verse of Surah Mumin does not specify that the boiling water will be at the very beginning (even before entering Hell itself). After entering Hell, some people will first experience the boiling water, while others will experience the torture of "the Blazing Fire" (which does not necessarily refer to the entire Hell, but can well be a part of it).
Thereafter, Allah encourages the Holy Prophet j1-5 «J+ a1 + to be patient. ;
Surah Al-Mu'min 40: 78
461
Anwar-ul-Bayan (v.8
Allah says, "Be patient, for verily Allah's promise is true. So if We show you some of what (punishment) We have promised them (while you are alive), or if We have to claim your soul (before punishing them), then only to Us shall they be returned (in
either case)." Therefore, they will receive their due punishment in the Hereafter,
from which they have no escape.
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(78) Verily We have sent many messengers before you. Of these there are those whose narratives We have related to you, as well as those whose narratives We have not related to you. No messenger has the power to produce a miracle~ without Allah's permission. So when Allah's command comes, judgement will be passed with the truth and, on that occasion, the people of falsehood will be at a loss.
THE NARRATIVES OF SOME PROPHETS e%-S! ogee WERE RELATED
TO THE HOLY PROPHET ply ae at Le, WHILE OTHERS WERE NOT. NO MIRACLE CAN TAKE PLACE WITHOUT ALLAH'S COMMAND
The above verse contains two messages. The first, addressed tp the Holy Prophet Ly ale al be, says, "Verily We have sent many messengers before you. Of
these there are those whose narratives we have related to you, as well as those whose
narratives We have not related to you." The narratives of many of these Prophets pudl eet have been given in Surah Bagarah, Surah Ma`idah, Surah An'am, Surah A'raf, Surah Had, Surah Anbiya, and many other Surahs. The fact that the Holy Prophet pl ale .t) Lewas informed about the number of all the Prophet p%-!! «le does not contradict this verse. The verse refers to the knowledge of the detailed incidents of these Prophets -%) »4le, about which the Holy Prophet «le a Lo
el swas not informed.
The "Musnad" of lmam Ahmad «+ 4) «,, reports from Sayyidina Abu Dharr «se ai 2, that he once asked the Holy Prophet ;-y ae a1 4. about the number of Prophets pt pale. The Holy Prophet pls aie i! .Lereplied, "They were a hundred and twenty-four thousand (124,000), 315 of them being the messengers."
["Mishkat" p. 251]
Since this hadith is not Mutawatir, it is not essential to one's belief to believe in this (or any other) specific number of the Prophets po! ple.
The second message that this verse delivers is "No messenger has the power to produce a miracle without Allah's permission." Every miracle that every one of the Prophet p>) «le produced was possible only by Allah's commmand. Whenever a nation requested a miracle from their the Prophet oi «lc, he could do nothing to comply with their request unless Allah willed. Only then would Allah grant
Surah Al-Mu'min 40: 79-85
462
Anwar-ul-Bayan (v. 8
the Prophets ¢%' -¢« the ability to perform the miracle that He wills. On many occasions, Allah did not permit the miracle to take place, upon which people would deny the Prophet hood of the Prophets p>! -¢le. This happened to many Prophets i -4t+ in the past, as well as to the Holy Prophet i) a 4) t+. This verse therefore encourages the Holy Prophet -l-y «le a) le to exercise patience just as the Prophets -%!i 4+ of the past did.
Allah says further, "So when Allah's command comes, judgement will be passed with the truth and, on that occasion, the people offalsehood will be at a loss." On the Day of Judgment, the believers will attain salvation, while the disbelievers and polytheists will be doomed to Hell.
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(79) Allah created the animals for you so that you may ride some of them, while you may eat others. (80) There are many benefits for you in them, and (Allah has
created them) so that you may attain the need in your hearts by riding them. You are transported on them and on ships. (81) And Allah shows you His signs, so which of Allah `s signs will you reject? (82) Do they not travel in the lands to see what was the plight of those before them? Those people were more than them in numbers, more powerful than them in strength and in terms of the landmarks they left behind on earth. However, everything they earned was of no avail to them. (83) When their messengers brought the clear signs to them, they became arrogant on account of the knowledge they had, and the punishment of their mockery enveloped them. (84) When they saw Our punishment, they said, "We believe in Allah Alone and reject the partners we ascribed to Him. (85) However, their belief could not benefit them when they saw Our punishment. (This is) Allah's practice, which has passed over His bondsmen. The disbelievers shall be at a loss.
Surah Al-Mu'min 40: 79-85
Anwar-ul-Bayan (v. 8
THE BOUNTY OF ANIMALS AND SHIPS
Allah reminds man of the many bounties that He has conferred upon them. Allah says, "Allah created the animals for you so that you may ride some of them, while you may eat others." Besides this, "There are many (other) benefits for you in them."
Man derives milk, as well as leather and wool from their hides. Allah adds,
"(Allah has created them) so that you may attain the need in your hearts by riding them." People use. the animals as a means of transport for themselves, as well as for their goods, enabling them to conduct business without having to bear the burden themselves.
"You are transported on them and on ships." The author of "Ruhul Ma'ani" quotes certain commentators as saying that this part of the verse refers to the transportation of women and children, because riding has already been mentioned. Whereas a man may venture to undertake a journey by himself, women and children have to be "transported" along.
"And Allah shows you His signs, so which of Allah's signs will you reject?" Allah's signs are evident everywhere, and cannot be rejected by any person with
a sound mind. Therefore, it will be sheer foolishness or obstinacy that will
prevent a person from admitting oneness of Allah.
THE DESTRUCTION OF FORMER NATIONS
Allah says, "Do they not travel in the lands to see (from the ruins of former civilizations) what was the plight of those before them? Those people were more than them in numbers, more powerful than them in strength and in terms of the landmarks they left behind on earth. However, everything they earned was of no avail to them. When their messengers brought the clear signs to them, they became arranging on account of the knowledge they had, and the punishment of their mockery enveloped them." Eventually only the ruins of their settlements were left. It is necessary for those who recite the Qur'an to reflect over these occurrences and to take a lesson from them.
Discussing the plight of the former nations further, Allah says, "When they saw Our punishment, they said, `We believe in Allah Alone and reject the partners we ascribed to Him.' However, their belief could not benefit them when they saw Our punishment. (This is) Allah `s practice, which has passed over His bondsmen." The principle has always stood that belief and repentance are not accepted when Allah's punishment arrives. [The only exception was the nation of Sayyidina _
Yunus pi ale, the details of which have been discussed in the commentary of verse 98 of Surah Yunus (Surah 10)].
"The disbelievers shall be at a loss." It is therefore imperative that future nations take heed and do not fall in the same trap as their predecessors. «
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Surah Ha Mim Sajdah 41: 1-5
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In the name of Allah, the Beneficent, the Most Merciful.
(1) HaMim. (2) A revelation from the Beneficent, the Most Merciful. (3) A Book, the verses of which have been clearly expounded as an Arabic Qur'an, for a nation with knowledge. (4) It is a bearer of glad tidings and a warner. However,
most of them turn away and do not listen. (5) They say, "Our hearts are veiled from what you call us towards, and there are props in our ears. There is also a barrier between you and us, so do (as you please), we shall do (as we please)."
THE VERSES OF THE QUR'AN ARE CLEAR, AND IT IS A BEARER OF GLAD TIDINGS, AS WELL AS A WARNER
The Surah begins with the words "HaMim" which is from the Huraf Mugatia'at. As mentioned before, only Allah has knowledge of the meaning of these words. Allah then proceeds to describe the attributes of the Qur'an. Allah
says that it is "A revelation from the Beneficent, the Most Merciful." Because of His
infinite mercy, Allah revealed the Qur'an for the guidance of mankind.
Thereafter, Allah says that the Qur'an is "A Book, the verses of which have been
clearly expounded..." Since the Qur'an primarily addressed the Arabs, it was revealed as "an Arabic Qur'an. The Arabs during the period of the Holy Prophet pig ale ii le were fluent and eloquent in the language, possessing a deep understanding of Arabic rhetoric. Therefore, the Qur'an is extremely eloquent in its manner of address, far surpassing the speech of any man. For this reason, the Arabs had no choice but to concede to its miraculous and divine nature. The Qur'an proclaims the truth to everyone, and it is necessary for everyone to
Surah Ha.Mim Sajdah 41: 6-8
466
ee
Anwar-ul-Bayan (v. 8 an'),
believe in it. However, it is only those with intelligence and sound knowledge
who will take heed. Therefore, Allah says, that it was revealed `for a nation with
knowledge."
Allah then mentions the fourth quality of the Qur'an when He says, "It is q bearer of glad tidings and a warner. "Despite the Qur'an being as great as it is, there
will always be those who are averse to the truth. Allah says, "However, most of
them turned away and do not listen." Not only are they obstinate, but they were even audacious enough to tell the Holy Prophet uy ale a! +, "Our hearts are veiled from what you call us towards, and there are props in our ears (because we do not want to listeri to you). There is also a barrier between you and us (even though we are close physically), so do (as you please), we shall do (as we please)." i.e. You go about your religion, while we shall practise our own. Thus saying, they made it clear that they were not interested in listening to the truth, nor accepting it.
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(6) Say, "I am but a human like you. Revelation has been sent to me that your Deity is only One. So remain devoted to Him, and seek forgiveness from Him. Destruction be to the polytheists..." (7) "..who do not pay Zakah and who disbelieve in the Hereafter." (8) "There shall certainly be an everlasting reward for those who believe and do righteous deeds."
PROPHET lo; ale ai Jue IS INSTRUCTED TO ANNOUNCE THAT HE
`IS HUMAN LIKE EVERYONE ELSE, EXCEPT THAT HE RECEIVES REVELATION
In response to the objection of the Polytheists that the Holy Prophet i .1ry atecould not be a Prophet because he was human, Allah commands the Holy Prophet -l-y ale a) Leto "Say, `I am but a human like you. (However, the difference between us is that) Revelation has been sent to me that your Deity is only One. » A sound intellect will understand that Allah is the Only Creator and Deity. This will then prompt one to obey all Allah's commands, refrain from all forms of deviation, "remain devoted to Him, and seek forgiveness from Him." One should never lose hope of Allah's mercy, and one can even secure forgiveness for disbelief and polytheism. When a person repents and accepts Islam, all his past sins are completely forgiven.
Allah then speaks about the terrible fate of the polytheists when He says, "Destruction be to the polytheists, who do not pay Zakah and who disbelieve in the Hereafter." How will they be particular about their daily Salah when they cannot even spend annually from their wealth? They have certainly been overcome with miserliness. Certain commentators do not interpret the word `Zakah" as it is normally understood. Rather, they use the literal meaning of the word `Zakah ", °
Surah Ha Mim Sajdah 41: 9-12
467
Anwar-ul-Bayan (v. 8
which refers to cleansing and purifying. Therefore, they maintain that the polytheists are doomed because they do not cleanse themselves of the impurity of polytheism.
Thereafter, Allah describes the condition of the believers. Allah says, "There
shall certainly be an everlasting reward for those who believe and do righteous deeds."
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(9) Say, "Do you people really disbelieve in, and ascribe partners to the Being Who created the earth in two days? He is the Lord of the universe." (10) And Allaly has placed mountains on the surface of the earth, blessed the earth, and stipulated the earth `s provisions in four complete days; for those who question.
(11) Thereafter, Allah turned to the sky, which was smoke, and said to it, as well as to the earth, "Come to Us willingly or unwillingly." Both replied, "We shall come willingly." (12) Within two days, Allah then made them into seven skies,
and issued a suitable command to each sky. Allah decorated the sky of the world with lanterns and made them a means of protection. This is the decree of the Mighty, the Wise.
ALLAH ADDRESSES THE HEAVENS AND THE EARTH
Allah admonishes the Polytheists, "Say, `Do you people really disbelieve in, and ascribe partners to the Being Who created the earth in two days?" It is sufficient for a person with sound intellect to understand that he should believe in oneness of
Allah after realising that Allah is the Being Who created him. However, instead
of believing, the polytheists ascribe partners to Allah, regarding these partners to be equal to Allah. These partners cannot create anything, but were themselves created. The Being Who created us and them "is the Lord of the universe."
Not only did Allah create the magnificent earth, He also created everything on the earth. Citing some of these, Allah says, "And Allah has placed mountains on the surface of the earth, blessed the earth..." The author of "Ruhul Ma'ani" writes that Allah blessed the earth by creating various forms of fauna and flora. In addition to this, Allah "stipulated the earth's provisions in four complete days..." Allah has predetermined exactly how much food of a certain type will grow in precisely which place and time.
Surah Ha Mim Sajdah 41: 9-12
468
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Anwar-ul-Bayan (Vv.8)
beeen in four complete days..." This means that Allah created the earth in two
' days, after which He created the mountains and the other terrestrial phenomena in another two days, together with stipulating the various provisions. Commentators have opted for this interpretation because many other verses
mention that Allah created the heavens, the earth and everything between in six days. The other two days were used to create the heavens.
Allah adds, "...... for those who question." Hakim «jr 4\ ia, and Bayhaqi ale du ia, report from Sayyidina Abdullah bin Abbas «+ i) 2, that when the Jews questioned the Holy Prophet js «le 4) le about the creation of the heavens and the earth, he replied to their query. Allah then revealed the above verses, concluding with the words "...in four complete days for those who question." ["Durrul
Manthar'}
Thereafter, Allah discusses the creation of the skies. Allah states, "Thereafter,
Allah turned to the sky, (the basic nature of) which was smoke, and said to it, as well as
to the earth, `Come to Us willingly or unwillingly"' i.e. willingly or unwillingly
submit to the laws that apply to you. The author of "Ruhul Ma'ani" writes that
they were not actually given a choice in the matter, but were commanded to
comply in any event. "Both (the heavens and the earth) replied, `We shall come
willingly."
;
"Within two days, Allah then made them into seven skies, and issued a suitable command to each sky." i.e. Commands were issued to the angels of every sky.
Furthermore, "Allah decorated the sky of the world with lanterns and made them a means of protection. This is the decree of the Mighty, the Wise." The stars are used to. pelt those Satan's who try to eavesdrop on the discussions taking place among the angels.
Allah says in Surah Baqarah, "It is He Who created for you whatever is on earth. Thereafter he turned His attention to the sky and perfected it as seven skies." Allah also says in Surah Nazi`at, "Allah raised the roof of the sky and perfected it. He made the night dark and exposed its day. Thereafter, He spread out the earth." [Surah 79, verses 28-
30]
The above verses teach us that Allahfirst created the basic structure of the earth and thereafter placed the weighty mountains upon it. Thereafter, Allah created the seven skies, which were in the form of smoke. It was only then that Allah spread the earth out as we see it. Therefore, these verses of Surah Baqarah and Surah Nazi'at, as well as the above verses of Suralk HaMim Sajdah will not contradict each other.
THE HOLY PROPHET lu; ale ai ue RECITES THE VERSE IN
RESPONSE TO THE OBSTINACY OF THE QURAYSH
Allama Qurtubi «le 41 ix, writes (v.15 p.338) that the Quraysh once spoke among themselves saying, "The affair of Muhammad ,luy «Je «i! Le has become extremely contentious. We should send to him a person who is well versed in poetry, fortune-telling and magic. He should enter into a discussion with . Muhammad ,L-y ae ati 6 and inform us about the reality of Muhammad's 4 le ris «le message." Thereupon, Utba bin Rabi'ah stood up saying, "I swear by
Surah Ha Mim Sajdah 41: 9-12
469
Anwar-ul-Bayan (v.
Allah! I am well-versed in poetry, fortune-telling, as well as magic. I shall
certainly be able to tell you whether Muhammad's pheyale 1 Le message is from
any of the three i-e. poetry, fortune-telling or magic." Consequently, he was sent
to the Holy Prophet ply ate ail be.
;
When Utba reached the presence of the Holy Prophet ps se ai Le, he said, "O Muhammad +) te ai de! Are you better than Qusayy bin Kilab? Are you. better than Hisham? Are you better than Abdul Muttalib? Are you better than
Abdullah? (These were all the Holy Prophet's +) "i .t» forefathers). You _speak ill of our gods, regard our forefathers as deviated and foolish, and you
deride our religion. (What do you wish to achieve?) If you desire to be a leader, we will make you our leader and even raise flags to announce your leadership as long as you live. If you desire to marry, we will marry you to ten of our finest Quraysh women. If you desire wealth, we will amass so much wealth for you, which will make you and your progeny independent of everyone. If it is the ill effect of a Jinn causing you to say what you do, we will raise enough money to ensure that you are cured."
The Holy Prophet ,l-) ale 41 Lelistened silently to what Utba had to say.
When Utba was over, The Holy Prophet -t+s «le ai .L- calmly said, "O Abu Walid!
Have you had your say?" "Yes," replied Utba. Thereupon, The Holy Prophet .¢
ply ade 4itold him. to listen. The Holy Prophet ply
a ethen recited
"Bismillahir Rahmanir Rahim" followed by the verses of Surah HaMim Sajdah.
When the Holy Prophet ;l) ae i + reached the words, "If they turn away, then
say, I warn you of a punishment like the punishment of the Ad and Thamud"' {verse
13], Utba sprung up and placed his hand over the Holy Prophet's Wy ale a1 Le
blessed mouth, pleading with him in Allah's name to stop reciting.
Thereafter, Utba returned home and avoided the gatherings of the Quraysh. Abu Jahl said to him, "Have you lost your religion and moulded yourself in the cast of Muhammad piss ale 3) be? Or do you just like his food?" Upon hearing this, Utba flew into a towering rage and said, "By Allah! I shall never again speak to Muhammad ,l-y «le ai Le! By Allah! You know that I am the wealthiest person of
the Quraysh (therefore, I have not maintained my silence because I need the food
of any other person). When I spoke to Muhammad ,l-s ale a (Le, he gave me a reply that was neither poetry, nor soothe-saying, nor magic. Thereafter, Utba recited the verses of Surah HaMim Sajdah up to the words, "Say, I warn you of a punishment like the punishment of the Ad and Thamud." Utba continued, "I then placed my hand on his mouth and begged him not to recite further. You know `well that Muhammad jpL-s 4le i 2 has never spoken a lie. I therefore stopped him for fear that punishment will afflict you people."
According to another. narration, Utba listened attentively as the Holy Prophet ply «le i Ulerecited for him until the Sajdah verse (Prostration is compulsory when the recitor recite a verse). Thereafter, The Holy Prophet «le 4 Le ri-ssaid to him, "O Abu Walid! You have heard what I said. Now you decide (whether to believe or suffer Allah's punishment)." Utba then left.
As Utba approached the gathering of the Quraysh, they noticed a marked change in him. They said, "By Allah! Abu Walid has changed. He has returned
with another face." When he arrived in their midst, they asked him what had
Surah Ha Mim Sajdah 41: 13-18
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Anwar-ul-Bayan (v. 8
happened. He said, "By Allah! I have heard such speech from Muhammad 41 3 «te, which I have never heard before. I swear by Allah that it is neither poetry, nor soothe-saying. Therefore, listen to what I have to say about this affair. Leave Muhammad -l-s 4 a t+ to be and do not say anything to him. His teachings will certainly gain popularity. If the other Arabs assassinate him, your work will
be done for you. However, if Muhammad ly ue ai je becomes a king, or his
Prophet hood is exposed, you people will share the fortune with him, because his kingdom will be yours, and his honour will also be yours."
Hearing this, the other members of the Quraysh said, "O Abu Walid! It seems like Muhammad ,--s «le i (t+ has charmed you with a magic spell." Utba replied, "This is my opinion. You decide further."
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(13) If they turn away, then say,+"I wam you of a punishment like the punishment of the Ad and Thamud." (14) When their messengers came to them from the front of them and from behind them (saying), "Worship Allah Only", they replied, "If our Lord wanted (to send a messenger), he would have sent angels. We therefore disbelieve in what you have been sent with." (15) As for the Ad, they were arrogant on earth without reason, and said, "Who can be more powerful than us? "Do they not see that Allah Who has created them is more powerful than them? They also rejected Our signs. (16) So We sent a fierce windstorm against them during the ominous days, to make them taste a humiliating punishment in this worldly life. The punishment of the Hereafter is even more humiliating, and they will never be assisted. (17) As for the Thamiid, We guided them, but they chose blindness instead of guidance. So, because of what they earned, a catastrophic punishment seized them, which was extremely humiliating. (18) We rescued those who believed and feared.
Surah Ha Mim Sajdah 41: 13-18
Anwar-ul-Bayan (v. 8
THOSE WHO DENY THE TRUTH ARE WARNED ABOUT RECEIVING PUNISHMENT LIKE THE AD AND THAMUD
In these verses, Allah admonishes people for failing to. believe, despite witnessing His many signs. Allah tells them that there were many nations before them who also refused to believe, as a result of which they were destroyed when Allah's punishment seized. them.
Allah instructs the Holy Prophet ply ae ai Le saying, "If they turn away, then say, `I warn you of a punishment like the punishment of the Ad and Thamiud. When their messengers came to them from the front of them and from behind them (saying), `Worship Allah Only', they replied, `If our Lord wanted (to send a messenger), he would have sent angels. We therefore disbelieve in what you have been sent with.'" These disbelievers said this because they could neither find fault with the message of the Prophets ¢>! -4e, nor with the character of the Prophets p! pele themselves. They therefore argued that if Allah really wanted to send a Prophet, He would not have sent a man who is just like them.
After making simultaneous mention of the two nations, Allah proceeds to mention them individually. Allah first speaks of the nation of Ad, who were an extremely powerful nation, possessing tremendous physical strength. Allah says, "As for the Ad, they were arrogant on earth without reason, and said, `Who can be more powerful than us?"' When man is bestowed with wealth, strength and children, he becomes arrogant and boastful. In this foolish stupor, he thinks that none can ever compare to him. He then forgets that his Creator is Greater than him. Therefore, Allah replied to the audacious claim of the Ad by saying, "Do they not see that Allah Who has created them is more powerful than them?"
Allah talks about them further when He says, "They also rejected Our signs." Despite witnessing all the signs that attest to Allah's Oneness and Greatness, they chose to remain obstinate. As a result of this, Allah "sent a fierce windstorm against them during the ominous days, to make them taste a humiliating punishment in this worldly life. The punishment of the Hereafter is even more humiliating, and they will never be assisted."
Their strength, wealth and pride will be of no avail to them when they suffer Allah's punishment. Allah says in Surah Haqqa, "As for the Ad, they were destroyed by an icy tempest. Allah unleashed it upon them for seven consecutive nights and eight consecutive days. You would have seen them lying flat on the ground as ifthey were hollow palm trunks." A similar reference is made to them in Surah Qamar where Allah says, "The Ad denied, so how was My punishment and warnings? Verily We sent against them a cyclonic wind during days of perpetual misfortune. It ousted people as ifthey were uprooted palm trunks."
The Ahadith state that nothing can be truly ominous (i.e. augur ill for a person). Sayyidina Sa'd bin Malik «- 4) .») reports that the Holy Prophet 4\ 1+ rey alesaid, "If there was anything like an ill omen, it would have been in three things, a house, a horse, or a woman." ["Mishkat" p. 392, from Abu Dawud]
Therefore, when the Qur'an mentions "during the ominous days' it will mean that the days were ill-fated specifically for the Ad. It will not mean that specific
days are ominous, because this will then mean that all days of the week are ill
Surah Ha Mim Sajdah 41: 19-25
472
Anwar-ul-Bayan (v. 8)
fated, since the windstorm blew for eight consecutive days.
Allah then discusses the plight of the Thamud. Allah says, "As for the Thamud, We guided them..." i.e. We sent Sayyidina Salih p>!) ale to them, who showed them the truth and taught them about oneness of Allah. However, "they chose blindness instead of guidance. So, because of what they earned, a catastrophic punishment seized them, which was extremely humiliating." The Arabic: word "Sa'iqah" actually refers to a bolt of lightning, but it may also be used to denote a catastrophe (as translated above). Allah concludes the epic by émphasising, "We rescued those who believed and feared (Allah)."
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(19) The day when Allah's enemies will be ushered towards the Fire and restrained. (20) Until, when they arrive there, their ears, eyes and skins will testify about what they did. (21) They will say to their skins, "Why do you testify against us?" They will reply, "Allah, Who gives speech to everything, has enabled us to speak. It was He Who created you the first time, and to Him isyour return." (22) You did not hide (your actions thinking) that your ears, eyes and skins will testify against you, but you thought that Allah is unaware of most of the things you do. (23) That was the perception that you held about your Lord. It has destroyed you and made you among the losers. (24) Even if they exercise patience, the Fire shall be their abode. And if they try to please Allah, they will never be allowed to do so. (25) We have delegated companions for them, who beautify for them whatever is before them and behind them. The decree shall be passed against them, together with all the groups of man and Jinn that have passed before them. Verily, they are all losers.
ALLAH'S ENEMIES WILL BE TAKEN TO HELL, WHERE THEIR LIMBS WILL TESTIFY AGAINST THEM
Allah speaks of the terrible plight that His enemies the disbelievers will
Surah Ha Mim Sajdah 41: 19-25 _
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Anwar-ul-Bayan (v. 8
suffer on the Day of Judgment. Allah says, "The day (of Judgment) when Allah's enemies will be ushered towards the Fire and restrained (because of their large numbers. This will continue) "Until, when they will arrive there, their ears, eyes and skins will testify about what they did." All the limbs will disclose exactly what sin they used to perpetrate. Even the skin, which covers the entire body, will be a witness to every sin. Surah Nur and Surah Yasin mention that the hands and legs will testify against people.
Astonished that their very own podies are giving testimony against them, people will exclaim, "Why do you testify against us?" i.e. By testifying against us, you are also condemning yourselves to punishment, because you are part of us. We denied our sins so that you will be saved from punishment, but you have now revealed the truth. We cannot understand why you should do this. The limbs will reply, "Allah, Who gives speech to everything, has enabled us to speak." i.e.
Allah gave us the ability to speak and commanded us to do so. How could we refuse? You should not be surprised at our ability to speak because Allah can grant this faculty to whoever He pleases.
Muslim reports from Sayyidina Anas bin Malik «> 4) 2, that once, while
they were with the Holy Prophet pl) «le ail Le, he laughed quietly. Then the
Holy Prophet pls «le i) .lLeasked the Sahabah (Companions) + ai 25, "Do you ~
know why I laughed?" `Allah and His Holy Prophet py we ait Le know best,"
replied the Sahabah (Companions) ¢4« 4 ..2,. Thereupon, the Holy Prophet 4 Le -
rl+y alé said, "I laughed at what a slave will say to his Lord (on the Day of
Judgment). The slave will say, `O my Lord! Did You not promise me that You
shall never oppress me?' `I did promise you this,' will be the reply.
.
Thereupon, the man will say, `I will therefore not accept any witness against me, except those that are a part of me.' Allah will say to him, `Today, your own self will suffice as a witness against you. The `Kiraman Katibin' (the recording _ angels) shall also suffice as witnesses against you.' His lips will then be sealed, and it will be said to his limbs, `Speak!' Consequently, all his limbs will testify _tegarding the deeds he perpetrated. Whenhe will be allowed to speak again, he will address his limbs saying, `May you be destroyed! It was for your sake that I
wasdisputing." ["Mishkat" p. 485]
_ Sayyidina Abu Hurayra +s ai *, Teports that, on the Day of Judgment, a hypocrite will say, "O my Lord! I believed in You, Your scripture and Your Holy Prophet. I performed Salah, fasted, and spent in Sadaqah (Charity)." In this manner, he will continue to praise himself as much as possible. Thereupon, Allah will say, "We shall soon find out when the witnesses are presented." The person will be puzzled about who the witnesses could be. His lips will then be sealed, and his thighs, flesh, and bones will be told to speak. All these will then testify to his deeds. This will take place so that none can raise an objection against Allah. The above will happen to the hypocrite (Munafiq) ;since Allah will be displeased with
him. [Muslim, p. 409]
While verse 65 of Sain Yasin (Surah 36) ia the above hadith state that the mouth will be sealed, verse 24 of Surah Nur (Surah 24) mentions that even the ' tongues of the sinful will testify against them. The reply to this seeming discrepancy is that the different verses refer to different stages of the Judgment
Surah Ha Mim Sajdah 41: 19-25
474
Anwar-ul-Bay4an (v. 8
day. There will be times when the tongues will be unable to move, while on
other occasions Allah will permit the tongues to speak.
"Tt was He Who created you the first time, and to Him is your return." Allah is All Powerful, and can easily make other limbs speak on the Day of Judgment, just as He makes the tongue speak in this world.
Allah will then address the disbelievers saying, "You did not hide (your actions thinking) that your ears, eyes and skins will testify against you, but you thought that Allah is unaware of most of the things you do." In this world, the disbelievers do not think that their limbs will testify against them, and therefore think that committing sins secretly will be unnoticed. Little do they realise that they cannot hide from their own limbs. Worse still is the fact that they actually hold the same opinion about Allah, thinking Allah is also unaware of what they do. The fact that they sin proves that they regard Allah as one of the creation, who has no knowledge of their secret deeds. This is why they sinned secretly and not because their were afraid of the testimony of their limbs (because they had no idea that their limbs could ever testify).
Bukhari reports from Sayyidina Abdullah bin Mas'iid «+ 4 ..2, that he was once behind the drapes of the Ka'ba, when two persons of the Quraysh accompanied by someone from the Bani Thaqif tribe arrived there. He says that they were fat men with little intelligence. He could not hear their conversation clearly, but heard one of them asking, "Can Allah hear what you say?" The second person replied, "He can hear if you talk loudly, but not if you talk silently." Thereupon, the third person said, "If Allah hears, He can hear everything." When Sayyidina Abdullah bin Mas'ad «+ 4 ..2, reported the incident to the Holy Prophet ,L-; «le «ti (ie, Allah revealed the verses, "You did not hide (your actions and made you among the losers." The verse therefore means that Allah hears everything. In addition to Allah's knowledge being a testimony against us, our limbs will also testify against us on the Day of Judgment about the sins we commit. Therefore we need to live a life of belief and good deeds.
THE EVIL PERCEPTION OF THE DISBELIEVERS WILL DESTROY
THEM ©
,
Allah continues, "That was the perception that you held about your Lord (that
He is unaware of most of your actions). It has destroyed you and made you among
the losers." If they had the conviction that Allah is Aware of everything they
do, they would have never sinned in public or in secret. However, this
misconception led them to sin profusely and to abuse the limbs Allah gave
them as a favour. As a result, they will be eventually destroyed by Allah's
punishment.
:
"Even ifthey exercise patience, the Fire shall be their abode." When entered into Hell, it will not help them if they exercise patience or not. In either event, they will be doomed. Unlike this world, where a person's adversity will eventually be alleviated once he endures it patiently, the difficulties of the Hereafter will be
perpetual, irrespective of one's patience.
Allah adds, "And if they try to please Allah, they will never be allowed to do so."
They will be saved from Hell only if they had believed in this world, carried out
Sitae Ha Mim Sajdah 41: 26-32
Anwar-ul- Ba an v.8
good deeds, and abstained from sin. Nothing else will benefit in the Hereafter.
EVIL COMPANIONS ARE DELEGATED FOR THE DISBELIEVERS
"We have delegated companions for them, who beautify for them whatever is before them and behind them." These companions persuade them that sins are good, and incite them to pursue the bidding of their passions. They also indoctrinate them with the belief that they need not worry about consequences because there shall
be no life after death, and no Heaven or Hell. Being lured into this trap of deceit,
the disbelievers fall deeper into disbelief and polytheism, thereby earning their stay in hell.
Sayyidina Abdullah bin Abbas «+ 4' 2, mentions that "whatever is before them" refers to the Hereafter, i.e. their evil companions make the disbelievers believe that nothing exists in the Hereafter. He interprets "and (whatever is)
behind them" as this world, meaning that they decorate the things of this world to
be attractive and seductive. It therefore becomes easy to tempt man to indulge in these.
Allah says in Surah Shura, "We shall appoint a Satan to every person who turns-a blind eye to Rahman's, who will be his companion. Indeed, they will forbid people from the path, while the people think that they are rightly guided. Until, when the time arrives that they come to Us, they say, `O Dear! Ifonly there was the distance of the East and West between yourself and Me! A terrible companion you were indeed!"" [Surah 42, verses
36-38]
Allah continues, "The decree (of punishment) shall be passed against them, together with all the groups of man and Jinn that have passed before them. Verily, they
are all losers." In this world, they had lives, wealth and their physical limbs.
However, all these will be lost to them when they face Allah's punishment in Hell.
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Surah Ha Mim Sajdah 41: 26-32
476
Anwar-ul-Bayan (vy.8)
(26) The disbelievers say, "Do not listen to this Qur'an, and make a noise (to
disturb its recitation) so that you may be victorious." (27) So We shall definitely let the disbelievers taste a severe punishment, and We shall certainly punish them for the worst of their deeds. (28) This Fire shall be the punishment for Allah's enemies. They shall have an eternal abode there as punishment for rejecting Our signs. (29) The disbelievers will say, "O our Lord! Show us the two groups from the Jinn and humankind who misled us. We want to trample them beneath our feet so that both groups become of those who are most humiliated." (30) Verily those who say, "Our Lord is Allah" and are then steadfast, angels shall surely descend to them (saying), "Neither have any fear, nor grief, and rejoice about the Heaven that you have been promised." (31) "We are your friends in the life of this world, as well as in the Hereafter. There you shall have whatever your heart desires, and you shall have whatever you ask for." (32) "This is the hospitality from the Most Forgiving, the Most Merciful."
THE DISBELIEVERS CONNIVE TO MAKE A NOISE TO INTERFERE WITH THE RECITATION OF THE QUR'AN
The first four verses discuss the connivance of the disbekevers, the
punishment they are doomed to suffer, as well as the enmity they will display for each other on the Day of Judgment. The leaders of the polytheists in Makkah used to instruct their subordinates not to listen to the recitation of the Qur'an, and to create a disturbance when the Holy Prophet --y + 4) Je recites the Qur'an. By talking loudly and discussing futile affairs, others would also be prevented from listening to the Qur'an. Consequently, when the Holy Prophet piv ale <i! ue used to recite the Qur'an, these wretches used to whistle, clap hands and recite poetry at the top of their voices.
Referring to these Mushrikin (polytheists), Allah says, "So We shall definitely let the disbelievers taste a severe punishment, and We shall certainly punish them for the worst of their deeds." Since this verse does not specify whether this punishment will be in the world or in the Hereafter, the author of "Ruhul Ma'ani" says that both may be referred to, or either the one or the other. He then quotes Sayyidina Abdullah bin Abbas «+ 4! ..2, as saying that "a severe punishment" refers to the Battle of Badr, while "punish them for the worst of their deeds" refers to the punishment of the Hereafter. Therefore, they will be punished in both worlds.
Allah then says, "This Fire shall be the punishment for Allah `s enemies. They shall have an eternal abode there as a punishment for rejecting Our signs." They will not be fortunate enough to be released from Hell after a brief or long stay. Their suffering will be eternal.
THE MISGUIDED ONES WILL REQUEST TO TRAMPLE THEIR SENIORS BENEATH THEIR FEET
In this world, people remained as disbelievers upon the bidding of their leaders and seniors. Among those who led people astray were humans, as well as the Jinn. When these people persuaded their juniors to make noise while the Qur'an was being recited, they gladly complied. However, on the Day of
Judgment, their relationship will be greatly strained. The subordinates will cry
for revenge and supplicate, "O our Lord! Show us the two groups from the Jinn and
Surah Ha Mim Sajdah 41: 33-36
477
Anwar-ul-Bayan (Vv.8)
humankind who misled us. We want to trample them beneath our feet so that both groups become of those who are most humiliated." Of course, it will be too. late then, and they will all have to suffer the punishment they deserve.
GLAD TIDINGS FOR THE STEADFAST
"Verily those who say, `Our Lord is Allah' and are then steadfast (upon belief and Islam by fulfilling all the injunctions), angels shall surely descend to them (saying), Neither have any fear, nor grief and rejoice about the Heaven that you have been promised (by the Prophets -\ -¢ts and the divine scriptures)."'
"Ruhul Ma'ani" reports from Sayyidina Zaid bin Aslam «J 4! «=, that the
angels will address these people in this manner at the time of their death. Thereafter, they will again convey these glad tidings when the people rise from their graves on the Day of Judgment. Other commentators are of the opinion that these tidings are not restricted to these occasions, but they are conveyed to the pious believers on several occasions during their lives in the form of reassurances. In this manner, the pious are further encouraged to carry out good deeds.
Sayyidina Ata bin Abi Rabah «+-a! i, says that "Neither have any fear" means that they should not fear that their actions have been rejected. Furthermore, "nor grief means that they should not grieve over their past sins, because these have been forgiven.
THE ANGELS ADDRESS THE PEOPLE OF BELIEF
The angels also tell the believers, "We are your friends in the life of this world, as well as in the Hereafter." The angels inspire the righteous to carry out good deeds, and assist them when necessary. The angels will therefore comfort the pious at the time of their death, by assuring them of their friendship in the
Hereafter as well, when the angels will intercede on their behalf and greet them
with the words, "Peace be upon you for the patience that you exercised. How blissful is the outcome of the Hereafter!" [Surah Ra'd (13), verse 24]
The welcoming angels will also briefly state the bounties of Heaven in the following words, "There you shall have whatever your heart desires, and you shall have whatever you ask for." Nothing that a person desires or asks will be denied.
"This is the hospitality from the Most Forgiving, the Most Merciful." In Heaven, people will be the guests of Allah, the Greatest. Therefore, the hospitality will be such that it is befitting of the rank of Allah. As a result, every person will be given whatever he desires.
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(33) Whose speech can be better than the one who calls towards Allah, performs righteous deeds, and says, "I am from the Muslims." (34) Good and evil cannot be equal. Resist with that which is best, and the one between yourself and whom there was enmity will instantly become like your bosom friend. (35)-Only the patient ones will be inspired with this. Only the most fortunate will be inspired with this. (36) If any whisper from Satan has to reach you, then seek refuge with Allah. Undoubtedly, He is the All Hearing, the All Knowing.
THE EXCELLENCE OF A PERSON WHO CALLS TOWARDS ALLAH, ENCOURAGEMENT TO ADOPT GOOD CHARACTER, AND SEEKING ALLAH'S REFUGE FROM SATAN
Allah says, "Whose speech can be better than the one who calls towards Allah,
performs righteous deeds, and says, `I am from the Muslims." This verse emphasises that the person who invites others towards oneness of Allah and Islam should himself practise what he preaches. By doing so, his preaching will have greater' effect on others.
The verse also highlights the fact that the caller to Allah should be humble. He should not laude his own praises, but should proclaim that he is just like everyone else, i.e. an ordinary Muslim. He must never allow his knowledge and his noble effort to be a cause of pride and ostentation.
Of course, when a person preaches Islam, he will encounter all types of people. There will be many who will oppose him and behave in a harsh manner towards him. Although it will be permissible to reply to their behaviour by adopting a similar attitude like theirs, good character demands that a person calmly endures their harshness. It will therefore be best for him to be tolerant and gentle. It is with reference to this that Allah says, "Good and evil cannot be equal. Resist (the malice ofyour opponents) with that (manner ofapproach) which is best, and (by adopting this approach,) the one between yourself and whom there was enmity, will instantly become like your bosom friend."
Allah then adds that this extremely noble quality of tolerance and good
character is very rare, and will not be the lot of every person. Allah says, "Only
the patient ones will be inspired with this. Only the most fortunate will be inspired with this." Some commentators have interpreted "the most fortunate" to mean those who will earn the most rewards. Others say that it refers to those who are destined to enter Heaven. ["Ruhul Ma'ani']
When a person engages in the noble task of propagating Allah's religion (Din), Satan will always attempt to whisper evil thoughts and suggestions into his mind. Hence, Allah advises, "If any whisper from Satan has to reach you, then seek refuge with Allah. Undoubtedly, He is the All Hearing, the All Knowing." The author of "Ruhul Ma'ani" has written that the literal meaning of the Arabic word "nazgh" (translated above as "whisper") is `to poke or prod someone with a stick or with the finger'. This denotes that Satan's whispers are very subtle, but can ~ also be forceful. When a preacher tolerates the difficulties that people give him,
Surah Ha Mim Sajdah 41; 37-39
Anwar-ul-Bayan (v. 8
Satan immediately whispers into his heart saying, "You are preaching the truth, so why should you lower yourself before these ill-mannered people (i.e. leave them alone because they are not worthy of your noble effort)?" On this occasion,
the person should seek Allah's refuge by reciting "A'udhu Billahi Minash Shaytanir Rajim" ("I seek refuge with Allah from the accursed Satan").
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(37) From. among Allah's signs is the night, the day, the sun, and the moon. If you worship Allah only, then do not prostrate to the sun, nor to the moon, but
prostrate to Allah, Who has created them. (38) If they are arrogant, then those
who are close to your Lord glorify Him day and night without tiring. (39) Also from His signs is that you see the earth bare. Then, when We send rain upon it, it begins to stir and flourish. Verily, the One Who gave life to it is the One Who gives life to the dead. Indeed, He has power over all things.
THE DAY, THE NIGHT, THE SUN, AND THE MOON ARE ALL ALLAH'S SIGNS, SO PROSTRATE ONLY TO HIM
In these verses, Allah discusses various proofs of oneness of Allah. Allah
says, "From among Allah `s signs is the night, the day, the sun, and the moon." The great power of Allah is displayed in the fact that He alternates the night and the day. Allah created the sun and the moon, he gave light to the sun, and it is Only He who has fixed their orbits. These factors prove that only Allah is worthy of being worshipped. Therefore, Allah says, "If you worship Allah only, then do not
prostrate to the sun, nor to the moon, but prostrate to Allah, Who has created them."
This verse emphasises that if people claim to worship Allah, they should
worship Him only without making any other being a partner in Allah's worship.
Therefore, if a person perpetrates polytheism, he cannot make the claim that he
worships Allah.
.
"If they are (too) arrogant (to take heed), then (their attitude will not harm Allah in the least because) those (angels) who are close to your Lord glorify Him day and night without tiring." Allah is not in need of man's worship because He is Great without it as well. There are also innumerable angels perpetually engaged in Allah's worship and glorification (Of course, Allah is not in need of their worship either).
Surah Ha Mim Sajdah 41: 40-44 |
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Anwar-ul-Bayan vv. §)
THE REVIVAL OF BARREN GROEND IS ALSO ONE OF ALLAH'S SIGNS
After speaking about the celestial bodies, Allah points out that many signs of His Oneness and power are also to be found on earth. Allah says, "Also from His signs is that you see the earth bare. Then, when We send rain upon it, it begins to stir and flourish." As the water permeates into the ground, it revitalises the soil, causing shoots of vegetation to sprout from the ground. As a result of this, many edible plants and fruit grow, which are of tremendous benefit to man. Grass and other plants also grow, which are invaluable to animals.
This is a practical demonstration of Allah's great powers. In addition to this, it proves that Allah is perfectly Capable of resurrecting mankind for the Day of Judgment. Man sees this happening every day around him and cannot deny that Allah is responsible for all this. It is therefore not farfetched to believe that He can repeat the process with dead people. Therefore, Allah says, "Verily, the One Who gave life to it (the ground) is the One Who gives life to the dead. IndeedH,e has power over all things".
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(40) Verily those who are averse to Our signs are not hidden from Us. Is the one whom We cast into the Fire better than the one who will arrive safely on the Day of Judgment? Do as you please. Allah is definitely Watching what you do. (41)
Indeed those who disbelieve in the Reminder (Qur'an) wheri it came to them (would never have disbelieved if they had contemplated). Without doubt, the Quran is a mighty book. (42) No falsehood can approach it from the front or from the back. It is a revelation from the Wise Who is Most Worthy of praise. (43) You are being told only what was already said to the messengers before you. Without doubt, your Lord is One of immense forgiveness, and also One Who can inflict painful punishment. (44) If We had revealed the Qur'an in a language other than Arabic, they would have said, "Why are its verses not clearly expounded? How can the scripture not be Arabic when the Holy Prophet is an
Surah Ha Mim Sajdah 41: 40-44
481
Anwair-ul-Bayan (v. 8
Arab?" Say, "It is a guidance for those who believe, as well as a cure. As for those who. do not believe, they have props in their ears and it is a means of deviation for them. These are the people who are called from a distant place."
THE "MULHIDIN" (INFIDELS) ARE NOT HIDDEN FROM ALLAH, SO DO AS YOU PLEASE
The believers fully accept the Qur'an and derive benefit from it. On the other hand, there are two groups of people who are enemies of the Qur'an. The first group denies that the Qur'an is from Allah. They are called the rejecters (polytheists). The second group does not deny the Qur'an outright, but their enmity for the Qur'an is exposed when they distort the interpretation of the Qur'an to suit their desires. These people are called the "Mulhidin", and are truly
averse to the teachings of the Qur'an.
Defining the Mulhidin (infidels) in the very same manner, Sayyidina Abdullah bin Abbas «+ | ..2, added, "They place the words of the Qur'an where they should not be." Included in this definition are all those people who attempt to unravel the meanings of the `Mutashabih' (allegorical) verses, as well as those who distort the interpretations of Qur'anic verses in an effort to prove their fabricated beliefs and innovations.
Hakimul Ummah Sayyidina Thanwi«+ ai i«, (in his book `Masa'ile Sulak') , quotes the above definition of Sayyidina «Abdullah bin Abbas «+ eal 2. Thereafter, he quotes Sayyidina Abdullah bin Abbas «+ 4) 2) as saying, "Includedin the meaning of this verse are all those fanatical saints who refute the accepted narrations of Tafsir and fabricate (practices and beliefs) that contradict the principles of religion [which are based on the Qur'an, Ahadith,
and teachings of the Sahabah (Companions) p4s 4) ..2,]."
Allah says, "Verily those who are averse to Our signs are not hidden from Us (We are aware of their deeds, and will punish them accordingly). Is the one whom We cast into the Fire better than the one who will arrive safely on the Day of Judgment?" Any person possessing intelligence will realise that anyone who is saved from the
torture of Hell is better than the one who will have to suffer eternal punishment
there.
«Do as you re Allah is definitely Watching what you do." This is a warning to people. Allah tells them that they may do as they please but they must realise that Allah is Watching. Therefore, no deed will pass unnoticed, and they will be punished for every sin.
Thereafter, Allah speaks about the Qur'an. Allah says, `Indeed those who disbelieve in the Reminder (Qur'an) when it came to them (would never have disbelieved ifthey had contemplated). Without doubt, the Qur'an is a mighty book. No falsehood can approach itfrom the front or from the back. It is a revelation from the Wise, Who is Most Worthy ofpraise."
ALLAH CONSOLES THE HOLY PROPHET rng dale dil glae
Addressing the Holy Prophet. -L-) «+ 4) le, Allah says, "You are being told only what was already said to the messengers before you."i.e. Whatever insults the
Surah Ha Mim Sajdah 41: 45-46
482
Anwar-ul Bayan . 8)
disbelievers fling at you were also flung at the previous Prophets ot ge. However, they bore everything with patience, so you should do the same. "Without doubt, your Lord is One of immense forgiveness, and also One Who can inflict a painful punishment. "Allah says that if the Holy Prophet's Ju) We a 1. opponents were to accept Islam, they would be forgiven along with the other believers. However, if they persist in their opposition to Islam and the Holy
Prophet pis ale a! io, Allah will surely deal with them.
THE OBSTINACY OF THE DISBELIEVERS
When a person is bent on opposition, he will concoct every possible excuse to substantiate his standpoint. Consequently, the polytheists argued that the miraculous nature of the Qur'an would have been more evident if it were revealed in a language other than Arabic. However, this was yet another excuse to refute the Qur'an. Allah replied to them by saying, "If We had revealed the Qur'an in a language other than Arabic, they would have said, `Why are its verses not clearly expounded? How can the scripture not be Arabic when the Holy Prophet is an Arab?" Therefore, whether the Qur'an is in Arabic or any other language, it would be immaterial to the disbelievers, because they would deny it in any event.
THE QUR'AN IS A GUIDANCE AND A CURE
Allah addresses the Holy Prophet 1-5 + ! le, instructing him to "Say, `It (the Qur'an) is a guidance for those who believe, as well as a cure. As for those who do not believe, they have props in their ears and it is a means of deviation for them. These are the people who are called from a distant place." i.e. They are like people who are being called by a person from a distant place. Although the person can hear the voice, he cannot understand the message. Similar is the case with the disbelievers. However, the disbelievers do not want to understand the message.
"These are the people who are called from a distant place." The above interpretation of this verse has been quoted from Sayyidina Ali «» a) 2, and Sayyidina Mujahid «+ 4 i«, Other commentators mention that bad names denoting the evil nature of the disbelievers will be used to call them on the Day of Qiyamah (judgement). They will be called from afar so that everyone present there will be able to hear how evil they were.
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(45) Verily We gave Musa the Book, concerning which disputes arose. If it were not for a decree proceeding from your Lord, a decision would have been given already. Undoubtedly, they are in great doubt about the matter. (46) Whoever does a good deed, does so for his own benefit, and whoever enacts an evil, it will be to his own detriment. Your Lord never oppresses His bondsmen.
Surah Ha!Mim Sajdah 41: 45-46
Anwar-ul-Bayan (v. 8
EVERY PERSON'S GOOD WILL BENEFIT HIM, WHILE HIS EVIL WILL HARM HIM
In a previous verse, Allah told the Holy Prophet pls «le a! (2 that he was being offended just as the earlier Prophets ->~! -¢J+ were offended. Now Allah makes mention of one of these Prophets >! -ae«, viz. Sayyidina Missa pW! le. Allah says, "Verily We gave Misa the Book (Torah), concerning which disputes arose." i.e. Some people accepted it, while others rejected. Similar was the attitude of people towards the Qur'an.
"If it were not for a decree proceeding from your Lord (that they were not to be punished immediately), a decision (to punish them) would have been given already."
If Allah had not already stipulated the time when they were to be punished, He
would have punished them already. However, all His decrees are based on His perfect wisdom.
"Undoubtedly, they are in great doubt about the matter." While some commentators have interpreted "the matter" as the Qur'an, others are of the opinion that it refers to the punishment. Because of their lack of conviction, the disbelievers doubted that they will ever be punished.
"Whoever does a good deed, does so for his own benefit, and whoever enacts an evil, it will be to his own detriment. Your Lord never oppresses His bondsmen." Allah will reward people in full for their good deeds, and will never punish a person for a sin he did not committed.
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Surah Ha Mim Sajdah 41: 47-48
484
Anwar-ul-Bayan (Vv.8)
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(47) The knowledge of Judgment day is referred to Him only. In His knowledge is every fruit that emerges from its covering, every female that bears, and every female that delivers. The day when they will be asked, "Where are My partners?" They will submit, "We declare to You that none of us can testify (that You have any partner,)." (48) Those that they used to call upon will be lost to them and they will be convinced that they have no escape.
ONLY ALLAH HAS KNOWLEDGE OF THE HEREAFTER
Allah declares, "The knowledge of Judgment day is referred to Him only." Only Allah has the knowledge of when Judgment day will take place. Allah says in Surah A'raf, "They ask you concerning Judgment day, when will it occur? Say, `The knowledgoef it is with my Lord. Only He will manifest it on its time." [Surah 7, verse
187]
Once Sayyidina Jibril 4! «+ appeared in the form of a human to the Holy Prophet p+) ale <i .Leand asked a few questions. One of these was regarding the time when Judgment day will occur. In reply the Holy Prophet t+) ale BN ge said, "The one being asked knows no more than the questioner" [Bukhari and Muslim]. This is the reply any person should give when the same question is posed. -
Allah then mentions certain other phenomena about which only He has knowledge. Allah says, "In His knowledge is every fruit that emerges from its covering..." When a fruit begins to bud, it first appears as a little covering. Thereafter, the fruit gradually develops, until it is ripe. Allah also has knowledge of "every female that bears, and every female that delivers." In fact, as mentioned in other verses, "Allah has knowledge ofeverything."
Allah then speaks about the plight of those who reject belief in oneness of Allah, despite witnessing the numerous signs of Allah's power and Oneness prevalent around them. On the Day of Judgment day, Allah will ask them, "Where are My partners (that you contrived)?' They will submit, `We declare to You
Surah Ha Mim Sajdah 41: 49-51
485
Anwar-ul-Bayan (v. 8)
that none of us can testify (that You have any partner)."' Whereas they were adamant in their belief of polytheism, on the Judgment day the polytheists will deny that they ever perpetrated the vile crime. At the beginning, they will vehemently say, "By Allah, our Lord! We were never polytheists!" However, when they realise that their denial is of no avail, they will admit, "These are our partners that we used to worship instead of You." [Surah Nahl (16), verse 86]
Allah says further, "Those that they used to call upon will be lost to them. .' All the hopes that they pinned in their gods will be dashed, "and they will be convinced that they have no escape."
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(49) Man never tires to pray for good. If adversity has to afflict him, he completely loses all hope. (50) If We allow him to taste Our mercy after the adversity that afflicted him, he will certainly say, "I deserve this. I do not think that Judgment day will take place. If I am ever returned to my Lord, I shall definitely have something better than this." So We shall certainly inform the disbelievers of what they did, and We shall definitely make them taste a severe punishment. (51) When We favour man, he is averse and turns away. But when hardship afflicts him, he offers lengthy prayers.
MAN'S LOVE FOR WEALTH, HIS INGRATITUDE, AND REJECTION OF JUDGMENT DAY
Allah discusses man's psychology in these verses. Allah says, `Man never tires to pray for good. "He keeps asking Allah for wealth, health and all other good things. He remains happy as long as these positive factors remain with him. However, "If adversity (financial loss, illness, etc) has to afflict him, he completely loses all hope." He then visualises himself as the only person who is suffering, thinking that his problems will never end. (Such is the condition of people who have not learnt Allah's Book, have not practised the guidelines detailed by the Holy Prophet ¢l-y «le 4! de, and have not remained in the company of the pious).
"Tf We allow him to taste Our mercy (wealth, good health, prosperity, etc) after the adversity that afflicted him, he will certainly say, `I deserve this. "Instead of conceding the fact that the bounty is Allah's favour, .he attributes the good fortune to his ingenuity, thereby hoarding all the credit for himself. This type of
Surah Ha Mim Sajdah 41; 52-54
486
Anwar-ul Bayan i. 8)
behaviour was displayed by Qarun, who said, "I have been granted all of this because of the knowledge I possess." [Surah Qasas (28), verse 78]
When man's difficulty is alleviated, he even begins to deny Judgment day, saying, "I do not think that Judgment day will take place. If I am ever returned to my Lord, I shall definitely have something better than this." He thinks that, since he `deserved' a good life in this world because of his `knowledge', he will also be deserving of the same in the Hereafter. He fails to realise that Whatever he had was purely because of Allah's favour on him.
Allah says further, "So We shall certainly inform the disbelievers of what they did, and We shall definitely make them taste a severe punishment." It is only in the Akhirah (hereafter) that the disbelievers will realise the error of their ways, and that (because of their deeds) they `deserve' only punishment and humiliation.
Summing up man's attitude, Allah says, "When We favour man, he is averse and turns away (i.e. he does not acknowledge Allah's bounty and is not grateful). But when hardship afflicts him, he offers lengthy prayers." Instead of thanking Allah for His favour, man becomes proud of himself whenever he is blessed with a bounty. The only time he turns to Allah is when he is in dire straits.. This behaviour is all too apparent everywhere.
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(52) Say, "Tell me. If this Qur'an is really from Allah and you reject it, who will be further astray than the person who is in fanatical opposition?" (53) We shall soon show them Our signs on the horizons and within themselves, until it becomes clear to them that it is certainly the truth. Is it not sufficient that your Lord is Witness over everything? (54) Behold! They are.in doubt about meeting their Lord. Behold! He Encompasses everything.
THE REJECTERS ARE INVITED TO PONDER ABOUT THE QUR'AN
These verses bring Surah HaMim Sajdah to a close. The Surah began with mention of the Qur'an being a clearly expounded revelation from Allah. As the Surah progressed, more mention was made of the Qur'an. Now, at the end, Allah ~ exhorts. people to ponder about the Qur'an, keeping their welfare in mind. Since the disbelievers reject the Qur'an after it has been established with proof that Allah revealed the Qur'an, Allah enjoins them to reflect that "If this Qur'an is really from Allah and you reject it, (then it will be clear that your opposition was unwarranted. So tell me,) who will be further astray than the person who is in fanatical opposition?"
Surah Ha Mim Sajdah 41: 52-54
Anwar-ul-Bayan (v. 8
Such people will certainly suffer punishment in the Hereafter. Therefore, before entering the realm of the Hereafter, the non-believers should carefully consider the matter in this very world.
Allah says further, "We shall soon show them Our signs on the horizons..." The
Arabic word "afaq" (translated above as "horizons." refers to the skies, the earth, the sun, the moon, the stars, the trees, the rivers, and everything else that is visible. Some commentators mention that the word refers to the incidents of the
previous nations, which are brought to mind when one sees the ruins of their civilisations.
Allah adds that He also shows man His signs "within themselves .. This refers to the various changes and stages that the human body experiences (as well as' the wonders of the anatomy). An intelligent person will heed these signs and derive a lesson from them. People should ponder over these "until it becomes clear to them that it (the Qur'an) is certainly the truth." Eventually every person will realise that the Qur'4n is certainly the truth from Allah, even though many will not admit it.
"Ts it not sufficient that your Lord is Witness over everything?" Allah addresses the Holy Prophet pl-y «le i) t+ by telling him that Allah's testimony to his Prophet hood is sufficient. He should therefore ignore the taunts and abuses of the disbelievers and polytheists.
Allah concludes the Surah by saying, "Behold! They are in doubt about meeting their Lord. Behold! He Encompasses everything." Therefore, He will certainly take them to task for their evil. They can have no escape from Him.
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Surah Ash-Shura 42: 1-9
Anwar-ul-Bayan (v. 8
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In the name of Allah, the Beneficent, the Most Merciful.
(1) HaMim. (2) Ayn Sin Qaf. (3) In this manner does Allah, the Mighty, the Wise send revelation to you and to those before you. (4) To Him belongs whatever is in the heavens and the earth, and He is the Exalted, the Grand. (5) The skies can almost be rent asunder above them as the angels glorify the praises of their Lord and seek forgiveness for those on earth. Behold! Allah is certainly the Most Forgiving, the Most Merciful. (6) Allah is Vigilant over those who adopt patrons besides Allah. You are not a guardian over them. (7) In this manner did We reveal the Arabic Qur'an to you so that you may warn the Mother of all cities, and those around her; so that you may warn them about the Day of Gathering, about which there shall be no doubt. A group shall be in Jannah (paradise), while another shall be in the Blaze. (8) If Allah willed, He would have made them a single nation. However, He will enter whoever he wills into His mercy,
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and there shall be no friend nor assistant for the oppressors. (9) Or do they adopt patrons apart from Allah? Indeed, Allah is truly the Protecting Friend, and He
shall resurrect the dead. He has power over all things.
ALLAH IS MIGHTY, WISE, EXALTED, GRAND, MOST FORGIVING, MOST MERCIFUL
After introducing the Surah with a few Mugatta'at letters, Allah addresses the Holy Prophet -; ie 4) J saying, "In this manner (i.e. just as this Surah is being revealed with all its associated benefits) does Allah, the Mighty, the Wise send revelation to you and to those before you. To Him belongs whatever is in the heavens and
the earth, and He is the Exalted, the Grand."
"The skies can almost be rent asunder above them..." This verse tells of the preposterous nature of the claims that the polytheists make. Their polytheistic beliefs are so outrageous that it could cause the skies to perish. Allah therefore removes all credibility that may seem io exist in the claims of the polytheists before actually denying them in the forthcoming verses. By this interpretation, the verse will resemble verses 90 and 91 of Surah Maryam (Surah 19), where Allah says, The heavens may split asunder because of it, the earth may be cleaved open and the mountains may crash to smithereens. All this because they ascribed children to Allah." ["Ma'élimut Tanzil"]
Other commentators have interpreted the verse to mean that, because the skies are filled with angels who "glorify the praises of their Lord" and indulge in so many other duties delegated by Allah, it is not an exaggeration to state that "The skies can almost be rent asunder...
Sayyidina Abu Dharr «+ \ 2, reports that the Holy Prophet «le 4) lo ri said, "The skies are creaking, and really ought to creak. I swear by the Being in Whose control lies my life! There is not a space of four fingers without an angel placing his forehead there in prostration before Allah." ["Mishkat" p. 457,
from Ahmad, Tirmidhi and Ibn Majah]
"the angels glorify the praises of their Lord" This means that they declare His purity from everything that is not befitting of His exalted status. At the same time, they also praise Allah because of His most excellent attributes. Allama
Qurtubi we 4! a, has quoted from Sayyidina Ali «» 31 2, that "Tasbih
(glorification)" refers to the angels exclaiming "Subhanallah" because of their astonishment at the polytheists, who are prepared to bear the burden of Allah's wrath because of their beliefs.
Allah adds that the angels also "seek forgiveness for those (believers) on earth. Behold! Allah is certainly the Most Forgiving, the Most Merciful."
Thereafter, Allah speaks about the polytheists when He says, "Allah is Vigilant over those who adopt patrons besides Allah. You [O Muhammad «lc 3) be is] are not a guardian over them. "Allah will deal with them as He pleases, and when He pleases.
Allah then addresses the Holy Prophet ,L-; ls 1 1+ further when he says, "In this manner did We reveal the Arabic Qur'én to you so that you may warn (the inhabitants of) the Mother of all cities (Makkah), and those around her (in Arabia); so
Surah Ash-Shura 42: 10-12
Anwaér-ul-Bayan (v. 8
that you may warn them about the Day of Gathering (Judgment day), about which there shall be no doubt." The Holy Prophet ls «le 4) Lewas to warn people about the grave consequences of disbelief and polytheism. The Holy Prophet «+ a! 1. sand all the Prophets >! ie warned people about the imminence of the Day of Judgment, when Allah will pass judgement between the evil and the righteous. As a result, "A group shall be in Heaven, while another shall be in the Blaze."
Allah says further, "If Allah willed, He would have made them a single nation (of Believers). However, He will enter whoever he wills into His mercy and there shall be no friend nor assistant for the oppressors." Allah guides people according to His wisdom. A verse of Surah Sajdah reads, "If We willed, We would have granted every soul its guidance." However, Allah has granted every person a choice to either do good or to sin. It is for this reason that Allah will punish people for misusing this choice.
Allah then refutes the beliefs of the polytheists when He says, "Or do they adopt patrons apart from Allah? Indeed, Allah is truly the Protecting Friend, and He shall resurrect the dead. He has power over all things."
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(10) The decision rests with Allah concerning the matters about which you differ. That Allah is my Lord. In Him do I trust, and to Him do I turn. (11) Allah is the Creator of the heavens and the earth. He has created spouses for you from among you, and has also created pairs among the animals. He has created you within the wombs of your mothers. There is nothing like Him, and He is the All Hearing, the All Seeing. (12) To Him belongs the keys of the heavens and the eatth. He increases sustenance for whoever He wills, and also straitens. Undoubtedly, He has knowledge of everything.
ALL THE MATTERS THAT YOU DIFFER IN WILL BE REFERRED TO ALLAH, AND HE HAS. CREATED YOU IN PAIRS
The attributes of Allah are described in these verses. Allah says, "The decision rests with Allah concerning the matters about which you differ." The Book of Allah (the Qur'an) should be the judge in all those matters in which people differ. The law of the Qur'an should be accepted as final in any matter. Thereafter, Allah commands the Holy Prophet ply «1 4) + to declare, "That Allah is my Lord. In Him do I trust (therefore, I have no fear for anything you may do),
Surah Ash-Shura 42: 13-14
492
Anwar-ul-Bayan (v. 8 .
and to Him do I turn."
"Allah is the Creator of the heavens and the earth. He has created spouses for you from among you, and has also created pairs among the animals. He has created you within the wombs of your mothers." Allah has created all of mankind from the single pair of Sayyidina Adam and Hawwa /~ tse. Thereafter, the process of reproduction continued, whereby multitudes of men and women have been
born. In a similar manner, Allah has also created animals as male and female,
permitting their generations to flourish in succession.
THERE IS NOTHING LIKE ALLAH "There is nothing like Him, and He is the All Hearing, the All Seeing." Allah has
been forever and will be forever. Nothing preceded Him, and nothing will succeed Him. None possesses any attributes like Him, nor does anything resemble Him at all. If any of His attributes is given for another being, the resemblance will be only in the term used, not in the essence and true meaning of the attribute. It will therefore be wrong for any person to claim that Allah has a physical body, or that he is confined to any space, direction or time. There is
nothing that can be compared to Allah inany way. Reinforcing the belief in Allah's overwhelming superiority, Allah adds, "To
Him belongs the keys of the heavens and the earth. He increases sustenance for whoever He wills, and also straitens. Undoubtedly, He has knowledge of everything."
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(13) Allah has ordained for you the same Din (religion) that He ordained for
Nah, as well as what He ordained for Ibrahim, Misa and Isa; "Establish the Din (religion of Islam) and do not be divided". That towards which you call the
idolaters is weighty on them. Allah draws whoever He wills towards Himself, and guides towards Himself the one who is penitent. (14) They divided only
after knowledge came to them, because of the animosity between themselves. If
it were not for a decree that issued forth from your Lord (allowing them grace)
until a prescribed term, their matter would have been decided. Indeed, those
who were given the Book after them are in grave doubt concerning it.
Surah Ash-Shura 42: 13-14
493
Anwéar-ul-Bay4n (v. 8
ALLAH HAS ORDAINED FOR YOU THAT SAME DIN (RELIGION) THAT HE ORDAINED FOR SAYYIDINA NUH, MUSA, AND ISA ge
ern!
The religion's of all the former Prophets ->--! -¢/- were based on the belief of oneness of Allah and obedience to Allah. Although the religion's differed in various detailed aspects of worship (Ibadah) and social conduct, the basic principle of oneness of Allah was a common factor in all. In this regard, Allah says, "Allah has ordained for you the same religion that He ordained for Nuh, as well as what He ordained for Ibrahim, Masa and Isa..." All the Prophets + Put, including the Holy Prophet -L-y «le «| .Lecarried the same message forward. The final religion that the Holy Prophet ,L- «+ 41 .Jebrought includes the basic principles of belief that were common in all the previous religions, as well as a complete code of social and moral behavioural etiquette.
""Establish the religion of Islam, and do not be divided." This is an exhortation to remain steadfast on the religion of Islam without altering any part of it. This was ordained for all the Prophets >! -¢l*. A person should therefore not believe in a part of the religion while disbelieving in another part, neither should he practise a part while discarding another part. This was the practice of the Bani Isra'Il, because of which Allah reproached them saying, "Do you believe in a part of the Book and reject a part?" [Surah Bagarah (2), verse 85]
THE POLYTHEISTS DISLIKE THE INVITATION OF THE HOLY PROPHET ley ls aii che
Addressing the Holy Prophet ,i-3 ale 4) t+, Allah says, "That towards which you call the idolaters is weighty on them." There were two reasons because of which the polytheists despised the preaching of the Holy Prophet p+; «le a1 Le. The first was that they disliked the fact that the Holy Prophet -) <& i 6 was inviting towards One Allah, whereas they believed in a multitude of other gods.
The second reason was that they disliked the fact that Allah made Sayyidina Muhammad ,-s ate 4) Le a Prophet instead of one of the affluent members of their society. It was in reply to this that Allah says, "Allah draws whoever He wills towards Himself and guides towards Himself the one who is penitent." Allah confers prestige on.whoever He wills from among His bondsmen, and only He can lead people towards guidance.
PEOPLE SEPARATE AFTER RECEIVING KNOWLEDGE
"They divided only after knowledge came to them, because of the animosity between themselves." Sayyidina Abdullah bin Abbas «+ + ..2, mentioned that this verse refers to the Quraysh. Before the appearance of the Holy Prophet pls ale 4) Le, they used to swear by Allah that they would certainly become the most rightly guided people if Allah had to send a Prophet to them. However, when the Holy Prophet i-y «le .t! (iewas made a Prophet, they began to dispute among
themselves, as a result of which some accepted, while others did not.
Sayyidina Abdullah bin Abbas «+ | +, has also mentioned that this verse could well apply to the Ahlul Kitab (the people of Book). While the Jews refused to
Surah Ash-Shura 42: 15-19
494
Anwar-ul Bayan G. 8)
accept the Holy Prophet pivs «le «il .l2 because of the jealousy they bore towards
him, the Christians also did not want to believe in him. It was not because of their aversion to Islam that they refused to accept, nor because of any personal
grudge towards the Holy Prophet ,L-; «l a! i, but they refused to accept only because of their overwhelming love for wealth and position.
Allah says further, "If it were not for a decree that issued forth from your Lord (allowing them grace) until a prescribed term, their matter would have been decided." They would have deserved punishment already if Allah had not predetermined that their punishment was due at a prescribed time. Others commentators have mentioned that the "prescribed term" refers to the Hereafter, when the disbelievers will be unable to escape Allah's punishment.
`....dndeed, those who were given the Book after them are in grave doubt concerning it." Allama Qurtubi «J 41 1», mentions that the verse refers to the Ahlul Kitab (the people of Book) (Jews and Christians). They therefore inherited the division that was created before them. Other commentators have mentioned that the verse refers to the Quraysh, who were given the Qur'an after the Ahlul Kitab (the people of Book) were given their respective scriptures. In this case "concerning it" would mean "concerning the Qur'an" or "concerning the Holy Prophet i 2
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(15) This is what you should call towards. Be steadfast as you have been
commanded, and do not follow their whims. Say, "I believe in the Book that
Allah has revealed, and I have been commanded to maintain justice between you people. Allah is our Lord and your Lord. Our deeds are for us, and yours are for you. There is no dispute between yourselves and us. Allah shall gather us all
together, and to Him shall be our return." (16) Those who argue about their Lord
after He has been accepted, their argument is useless before their Lord. Upon them is wrath, and they will suffer a severe punishment. (17) It is Allah Who revealed the Book with the truth, as well as the Balance. How could you know
Surah.Ash-Shura 42: 15-19 .
495
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Anwar-ul-Bayan (v. 8
that Judgment day is probably very close? (18) Those who do not believe in it
seek to hasten you. Those who believe in it, fear it and know that it is the truth.
Behold! Those who have doubts about Judgment day have deviation far away. (19) Allah is Compassionate towards His bondsmen. He sustains whoever
he wills, and He is the Powerful, the Mighty.
THE COMMAND TO BE STEADFAST AND JUST
Referring to the religion that Allah ordained for Sayyidina Nuh > «le, Sayyidina Ibrahim >i ate, Sayyidina Musa >! «ie and Sayyidina Isa -~! «ir, Allah says further, "This (religion of Islam) is what you should call towards. Be steadfast as you have been commanded, and do not follow their whims." If any
inclinations have to be shown towards the disbelievers, steadfastness will be lost. Even though the disbelievers detest the religion, no compromises can be made.
Allah instructs further, "Say, `I believe in the Book that Allah has revealed, and I have been commanded to maintain justice between you people. "i.e. |cannot command you to do anything which I do not do myself, neither will I allow you to suffer while I am at leisure.
"Allah is our Lord and your Lord. (Therefore, we all have to obey Him and follow His religion. If you refuse, then remember) Our deeds are for us, and yours are for you (Allah will take every person to task accordingly). There is no dispute between yourselves and us (because we have brought the message to you clearly).
Allah shall gather us all together, and to Him shall be our return." Allah will reward
those who believed in oneness of Allah, and will punish those who perpetrated polytheism.
THE CLAIM OF THE DISBELIEVERS IS USELESS
"Those who argue about their Lord (i.e. about His religion) after He (His religion) has been accepted (by many sensible person), their argument is useless before their Lord." Although they may think that their arguments carry weight, these arguments can never come close to displacing the proofs that substantiate oneness of Allah. When they reach Allah's court on the Day of Judgment, the harsh reality will dawn on them that "Upon them is (Allah's) wrath, and they will suffer a severe punishment."
The phrase "after He (His religion) has been accepted" tells us that many people had accepted the message of the Holy Prophet ,1-5 «+ ail je, They saw the miracles of the Holy Prophet -L-5 le 4! Leand, when they contemplated over the matter, they reached the conclusion that he was certainly no madman. As a
result, they realised that it was foolish to resist him, and accepted Islam
wholeheartedly.
Thereafter, Allah says, "It is Allah Who revealed the Book with the truth, as well
as the Balance." Most commentators, including Sayyidina Abdullah bin Abbas .~, as i, are of the opinion that "the Balance" refers to justice and equity, because the scale is normally used as a measure to weigh justly. Other commentators state that it refers to rewards and punishment, which Allah will give to the obedient and the sinful respectively. A third group of commentators mention that the "Balance" refers to scales that will be erected on the Day of Judgment to weigh
Surah Ash-Shura 42: 20
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the deeds of people.
IT IS NOT SURPRISING THAT JUDGMENT DAY IS VERY CLOSE
Allah asks, "How could you know that Judgment day is probably very close?" Although the verse addresses the Holy Prophet is ic | Le, it is intended as a note of concern for all of mankind. Every person should be concerned about his plight in the Hereafter. Since the actual time of Judgment day has not been specified, there is every possibility that the Judgment day will be very soon.
"Those who do not believe in it (Judgment day) seek to hasten you (by asking you
to show it to them). (On the other hand,) Those who believe in it, fear it and know that it
is the truth. Behold! Those who have doubts about Judgment day have deviated far away." This is because they refuse to accept despite the fact that they have witnessed the signs that indicate the truth.
"Allah is Compassionate towards His bondsmen. He sustains whoever he wills,
and He is the Powerful, the Mighty." Allah sustains those who believe as well as those who disbelieve and who are sinful. The multitude of sins that people commit does not prevent Allah's compassion from catering for their needs. Allah's compassion is demonstrated in this manner and many other ways in this world. Apart from these, His compassion will also shine forth in the Hereafter.
Among the many interpretations of "Allah is Compassionate towards His bondsmen", Allama Qurtubi «te 4 i«, has included the following:
3} Allah rewards a person far in excess of the deeds he carries out.
LL Allah does not command people to carry out deeds that are beyond their capacity.
(3 Allah never rejects their pleas for help.
i Allah never allows anyone with hope in Him to become despondent.
"He is the Powerful, the Mighty." None can stop His compassion and grasp from reaching their target.
(20) Whoever desires the harvest of the Hereafter, We shall increase its harvest for him. And We shall grant a part of this world's harvest to the one who desires it; and he will have no share in the Hereafter.
Surah Ash-Shura 42: 21-24
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THE SEEKER OF THE HEREAFTER WILL HAVE AN INCREASE, WHILE THE SEEKER OF THIS WORLD WILL HAVE NO SHARE IN THE HEREAFTER
Allah discusses the rewards of people in accordance to their objectives in this world. Allah says, "Whoever desires the harvest of the Hereafter, We shall increase its harvest for him." Allah will grant a great return to those who believe in Him, follow His religion, and carry out good deeds in an effort to please Him. Every good deed will bring a reward that is multiplied a minimum of tenfold. Allah
may even increase this seven hundred times, as He says in verse 261 of Surah
Bagarah, "The likeness of those who spend in the. way of Allah is as a grain which grows seven ears, in every ear a hundred grains. Allah gives increased manifold to those whom He wills, Allah is All Embracing, All Knowing."
The multiplication of rewards is therefore not restricted to seven hundred, but has no limit. The Ahadith bear testimony to the fact that the person who preaches and propagates the religion and the carrying out of good deeds, will receive the rewards of every person who carries out the same deeds. This will not diminish the rewards of those carrying out the deeds. Rewards in the Hereafter will continue to flourish just as the grains of wheat continue to multiply after being planted:
On the other hand, "And We shall grant a part of this world's harvest to the one who desires it; and he will have no share in the Hereafter." When a person focuses only on the gains of this world, and he concentrates all his efforts on acquiring it, Allah will grant him exactly what he wants, or less. Even if he acquires all the wealth of the world, it will be insignificant compared to the gains of the Hereafter. Then too, he will receive only that much of the world which Allah wills that he should have. It is also not important that a person should achieve
whatever he wants in this world, since this world is not even the true abode of
the believers.
Verses 18 and 19 of Surah Bani Isra'il (Surah 17) emphasise the same point about desiring the pleasure of this world rather than the Akhirah (Hereafter). Allah says, "Whoever desires the pleasures of this world, We shall grant whatever We will for whoever We will in this very world, and then We will appoint Hell for him. He will enter it despicably and rejected. And whoever desires the Hereafter and exerts himself for it as he ought to and is a believer, then such are the people whose deeds will be appreciated."
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(21) Or do they have partners who have ordained for them such things in
religion which Allah has not permitted? If it were not for a decisive decree, the
matter would have been decided between them. There shall certainly be an excruciating punishment for the oppressors. (22) You will see the oppressors fearing what they earned, whereas the punishment will have already befallen them. Those who believe and do righteous deeds. will be in the gardens of Heaven. They shall have whatever they desire with their Lord. This is definitely a great favour. (23) These are the glad tidings that Allah conveys to those bondsmen of His. who believe and do good deeds. Say, "I ask of you no recompense, except the love between relatives. We will increase the beauty of the deed that a. person carries out, for Allah is surely the Most Forgiving, the Appreciative. (24) Or do they say that he has invented a lie against Allah? If
Allah wills, He could seal your heart. Allah eradicates falsehood and establishes
the truth with His words. Undoubtedly He has thorough knowledge of the secrets of the heart.
THE SINFUL ONES WILL BE APPREHENSIVE OF THEIR DEEDS ON THE DAY OF JUDGMENT, WHILE BELIEVERS WILL BE IN THE GARDENS OF HEAVEN
Referring to the polytheists, Allah says, "Or do they have (ascribe) partners (to Allah) who have ordained for them such things in religion which Allah has not permitted?" This is a rhetorical question, which emphasises that none has the ability nor the authority to introduce anything into the religion. Since the false gods of the polytheists have no jurisdiction in the matter, it will be foolish to worship them.
Although the polytheists deserve immediate punishment, they are not punished immediately because Allah has already decreed that they would be punished at a later stage in this world. Otherwise, they will certainly suffer the most excruciating punishment in the Hereafter. They should never be foolish enough to rejoice because of the apparent delay in punishment. The more grace they have, the greater will be the punishment they draw towards themselves. It is with reference to this that Allah says, "If it were not for a decisive decree (to defer punishment), the matter would have been decided between them. There shall certainly be an excruciating punishment for the oppressors."
Addressing the reader, Allah says that on the Day of Judgment, "You will see the oppressors fearing what they earned, whereas the punishment (on account of what they earned) will have already befallen them. (On the contrary,) Those who believe and do righteous deeds will be in the gardens of Heaven. They shall have whatever they desire with their Lord. This is definitely a great favour. These are the glad tidings that Allah conveys to those bondsmen of His who believe and do good deeds."
NO WORLDLY RETURN IS EXPECTED FOR PREACHING
Allah instructs the Holy Prophet ply ale 3) t+ to "Say, `I ask of you no recompense except the love between relatives."' The Holy Prophet l+; ale a! Lo is instructed to make it clear to people that he requires no remuneration from them because his efforts are solely to please Allah. Of course, since he was related to the Quraysh, he deserved to receive the cordial treatment expected from relatives. The Quraysh were duty-bound to maintain good relations with the Holy Prophet pi «1 3! Le and to refrain from harming him. Not only did the Quraysh refuse to accept the message of the Holy Prophet -l-; «ic 4) i+ but they also failed to honour the rights of their kinship, which was contrary to Arab tradition as well.
"We will increase the beauty of the deed that a person carries out (by crediting it with rewards that far exceed its worth), for Allah is surely the Most Forgiving, the Appreciative." Therefore, constantly seek forgiveness from Allah, and make every effort to perform good deeds.
REFUTING THOSE WHO REGARDED THE QUR'AN AS A FABRICATION |
Allah says further, "Or do they say that he [the Holy Prophet p+ «le 2) 1] has invented a lie against Allah?" In response to this allegation, Allah says, "If Allah wills, He could seal your heart." As a punishment for inventing a lie (as claimed), Allah could easily seal the Holy Prophet's ply ale a) Le heart, thereby causing him to forget the Qur'an. However, Allah continued to reveal the Qur'an to the Holy Prophet pi-y «lc aii be, making it clear to all that he was certainly Allah's chosen Prophet .
"Allah eradicates falsehood (as propagated by the polytheists) and establishes the truth (Islam) with His words. Undoubtedly He has thorough knowledge of the secrets of the heart." Therefore, Allah is perfectly Capable of punishing people for the ill that they do.
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(25) It is Allah Who accepts repentance from His bondsmen, Who pardons sins and Who knows what you do. (26) He responds (to the supplications) of those who believe and who do righteous deeds, and He increases His favour for them. There shall be severe punishment for the disbelievers. (27) If Allah increases sustenance for His bondsmen, they would rebel on earth. Instead, He sends
Surah Ash-Shura 42; 29-35
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according to a stipulated measure as He pleases. He is certainly Informed and
Ever Watchful over His bondsmen. (28) It is He Who sends the rain after people
have lost hope, and distributes His mercy. He is the Protecting Friend, Most
Worthy of praise.
,
ALLAH GIVES SUSTENANCE AS HE WILLS, AND SENDS RAINS AFTER PEOPLE HAVE LOST HOPE
Allah describes His tremendous attributes and immense favours in the
above verses. Allah says:
First.
"It is Allah Who accepts repentance from His bondsmen, Who pardons sins..."
Second. It is Allah "Who knows what you do." Allah knows whether a person's repentance is sincere orr merely lip service.
Third.
"He responds (to the supplications) of those who believe and who do righteous deeds (including abstaining from Unlawful food)..."
Fourth. "and He increases His favour for them." Included in this is the fact that Allah multiplies the reward for any good deed, even though the deed may be slight.
Fifth.
"There shall be severe. punishment for the disbelievers." Therefore, people should not be deceived by the world. They should make every effort to save themselves from the punishment of Hell.
Sixth.
"If Allah increases sustenance for His bondsmen, they would rebel on earth. Instead, He sends according to a stipulated measure as He pleases. He is certainly Informed and Ever Watchful over His bondsmen." According to His infinite wisdom. Allah makes some people wealthy, while keeping others poor. There would have been tremendous rebellion and anarchy on earth if every person were rich.
Seventh."It is He Who sends the rain after people have lost hope (because of a delay in rains), and distributes His mercy." As a result all of creation benefits from the rains.
Eighth. "He is the Protecting Friend, Most Worthy of praise."
Allah sees to the needs of all His creation, and every
attribute and action of His deserves praise.
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(29) From Ailah's signs are the creation of the heavens and the earth, as well as every creature that Hé has dispersed within the two. He has the Power to gather them all whenever He pleases. (30) The adversities that afflict you are a result of the deeds you eam, and Allah pardons a great deal. (31) You cannot escape on earth, and you have no Protecting Friend, nor any Helper besides Allah. (32) Among His signs are the ships at sea like mountains. (33) If Allah wills, He could stop the winds, causing the ships to stand stationary on the surface of the sea. There are certainly signs in this for every person who is extremely patient and grateful. (34) Or Allah could annihilate them because of the deeds they earn. And He pardons a great deal. (35) Those who dispute about His signs then learn
that they shall have no escape.
THE CREATION OF THE HEAVENS, THE EARTH AND ALL LIFE ARE ALLAH'S SIGNS
Describing His creative ability, Allah says, "From Allah `s ssgns are the creation of the heavens and the earth, as well as every creature that He has dispersed within the two." Since the creation are so many in number, one should never think that they are beyond Allah's control because "He has the Power to gather them all whenever He pleases (as He will do on the Day ofJudgment)."
ADVERSITIES ARE BECAUSE OF MAN'S ACTIONS
Allah declares, "The adversities that afflict you are a result of the deeds you earn..." However Allah does not punish people for every evil they commit. "Allah pardons a great deal (of sins)." If Allah were to take people to task for every sin,
they would not have any rest, but would have ta face an endless barrage of
adversities.
Sayyidina Abu Musa Ash'ari «+ ai 2, reports that the Holy Prophet i) le
rl-y «lesaid, "Whenever a small or great adversity afflicts a person, it is on account of his sins. However, the sins that Allah pardons are much more than those that He punishes." [Tirmidhi]
Sayyidina Abu Hurayrah «s+ 4! ..2, narrates that the Holy Prophet «J+ i Lrl» said, "The believer man and woman repeatedly suffer hardships involving
themselves, their wealth and their families, until they reach Allah without any sin to their account." [Tirmidhi|
This hadith makes it clear that adversities cause sins to be forgiven. Therefore, a person suffering hardships will be cleansed of all sins when he reaches the Hereafter. It is also a blessing that a person suffers punishment in this
Surah Ash-Shura 42: 36-39
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Anwar-ul-Bayan W. 8)
world rather than in the Hereafter, because a single punishment of the Hereafter is much more severe than every hardship of this world.
The Holy Prophet -l- «i ti .Lchas also mentioned that Allah may want to elevate the rank of a person to a great degree, but the person's deeds are insufficient to qualify him for the rank. Allah then afflicts the person with difficulties that affect his health, wealth and family. Allah then grants him patience to endure the adversities, until the person attains the rank that Allah has ordained for him. ["Mishkat" p. 137, from Ahmad and Abu Dawid)
"The adversities that afflict you are a result of the deeds you earn....." This verse is addressed to the general Muslim public, and not to the Prophets pw) gle. Therefore, one cannot say that the Prophets > ,¢le suffer adversities on account of their sins, because they were sinless. The Prophets p>! «gle suffered adversities so that their ranks could be elevated.
"You cannot escape on earth..." People will remain in whatever condition Allah has placed them in. It will be futile to turn to others for assistance because "you have no Protecting Friend, nor any Helper besides Allah."
"Among His signs are the ships at sea like mountains." These ships are large enough to carry thousands of tonnes in human and mercantile cargo. "If Allah wills, He could stop the winds, causing the ships to stand stationary on the surface of the sea. There are certainly signs in this for every person who is extremely patient and grateful." The winds are at Allah's command, and will not propel ships if Allah stops them. This verse denotes that the movement of the ships at sea is dependent on Allah. Therefore, even ships that are mechanically propelled require fuel to move. This fuel (petrol, diesel, coal) is also Allah's creation. If Allah stops the supply of these forms of fuel, these ships will also be stationary.
In addition to this, it was because of Allah's inspiration that man was able to
design and build the engines that propel these ships. Therefore, man is totally dependent on Allah for everything.
Just as Allah has the power to stop the winds, He is also Capable of destroying people as they travel on these ships because of their sins. However, Allah does not sink every ship because of the sins of the occupants. Rather "He pardons a great deal (of their sins)." Allah does not punish people immediately,
but defers their punishment until a later date, or until the Hereafter.
Eventually, when the people of a ship are about to be shipwrecked (or people suffering any other calamity), they "then learn that they shall have no escape."
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(36) Whatever you have been given is merely an article of this worldly life. What is with Allah is better and more lasting for those who believe in and trust their Lord... (37) ... .And who abstain from major sins, immorality, and who pardon when they are angry. (38) ... .And those who respond to (the commands of) their Lord, who establish Salah, whose affairs (are decided) by mutual consultation between themselves, and who spend from what We have provided for them. (39) And those who retaliate when oppression affects them.
WHATEVER YOU HAVE ARE ARTICLES OF THE WORLDLY EXISTENCE, WHILE THAT WHICH IS WITH ALLAH SHALL BE FOR THOSE WHO BELIEVE AND TRUST IN HIM
Describing the ephemeral nature of this world and the permanence of the Hereafter, Allah says, "Whatever you have been given is merely an article of this worldly life. What is with Allah is better and more lasting for those who believe in and
trust their Lord..." Allah then describes the attributes of the believers, when He
says that they:
1. "trust their Lord"
2 . "abstain from major sins, immorality"
3 - "Pardon when they are angry."
4. "respond to (the commands of) their Lord."
5. "who establish Salah (in the proper manner)."
6 "whose affairs (are decided) by mutual consultation between themselves."
~sJ "who spend from what We have provided for them."
8. "who retaliate when oppression affects them." They retaliate only to the extent of the oppression perpetrates against them -not more.
These are the salient qualities of a believer, which he should display at all times and on all occasions.
"Whatever you have been given is merely an article (asset) of this worldly life." This verse tells us that the commodities of this world are of benefit to one and all, be they believers or disbelievers. This verse also denotes that the things of this world are limited to this world, and will not proceed' into the Hereafter. Of
course, if they are utilised to procure rewards in the Hereafter, the benefit will
extend there as well.
"And those who retaliate when oppression affects them." This verse denotes that it will be permissible for an oppressed person to avenge the injustice done to him. Naturally, the retaliation should not exceed the damage done. Details about this will follow shortly.
Surah Ash-Shura 42: 41-45
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(40) The retribution for an evil is a proportionate response. As for the one who
pardons and makes amends, his reward will be with Allah. Verily, Allah does not like the oppressors. (41) There will be no blame on the one who takes revenge after he has been wronged. (42) There will be blame only on those who oppress people and unjustly rebel on earth. An excruciating punishment shall be the lot of these people. (43) Whoever exercises patience and pardons, this is certainly among the most resolute matters.
PROPORTIONATE REVENGE MAY BE TAKEN, AND THE REWARD FOR PARDONING LIES WITH ALLAH
The previous verse read: "And those who retaliate when oppression affects them." Since this verse does not provide details about the limits of retaliation,
Allah adds the details to the above verses. Allah says, "The retribution for an evil is
a proportionate response." A wronged person may retaliate only to the extent of the wrong done to one. If the retaliation exceeds the extent of the wrong, the person retaliating will then be guilty of injustice.
"As for the one who pardons and makes amends, his reward will be with Allah."
Although it is permissible to take revenge, it will be best to pardon the aggressor. This pardon will not be in vain because Allah will amply reward a person for this. If a person chooses not to pardon, he himself should not oppress in turn because "Verily, Allah does not like the oppressors."
"There will be no blame on the one who takes revenge after he has been wronged." When, within limits, a person takes revenge for a wrong done to him, he cannot be condemned because he merely exercised his right. If the aggressor or the ageressor's family wish to retaliate, they will be guilty of oppression. Concerning them, Allah says, "There will be blame only on those who oppress people and unjustly rebel on earth. An excruciating punishment shall be the lot of these people."
Thereafter, Allah proclaims, "Whoever exercises patience and pardons, this is certainly among the most resolute matters." While everybody does not have the capacity to do this, it should be borne in mind that the reward is extremely great. Sayyidina Abu Hurayrah «+ 4! 2, reports from the Holy Prophet ply ale a) te that Sayyidina Misa ¢>-) «le once asked Allah who is most honourable in His sight. Allah replied, "The person who pardons despite possessing the ability to retaliate." ["Mishkat" p. 434]
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(44) After Allah, there can be no Protecting Friend for the one whom Allah sends astray. When they witness the punishment, you will see the oppressors crying, "Is there any road to escape?" (45) You will see them presented to the Fire with their heads lowered in disgrace, looking on with secretive glancesT.he believers
will announce, "The true losers are those who will lose themselves as well as
their families on the Day of Judgment. Behold! The oppressors shall suffer an eternal punishment." (46) There shall be no friends for them to assist them against Allah. There is no road for the one whom Allah sends astray.
`THE DESTRUCTION AND DISGRACE OF THE OPPRESSORS ON THE DAY OF JUDGMENT
Allah says, "After Allah, there can be no ee Friend for the one whom Allah sends astray." i.e. None can guide or help the one whom Allah deprives of guidance. Allah then describes the punishment such people will suffer. He says, "When they witness the punishment, you will notice the oppressors crying, `Is there any road to escape?"' They will search for a way to return to the world, claiming that they will be righteous the second time around. However, all their pleas will be ignored.
Describing their plight further, Allah says, "You will see them presented to the Fire with their heads lowered in disgrace, looking on with secretive glances. The believers will announce, "The, true losers are those who will lose themselves as well as their families on the Day of Judgment." They will be unable to help themselves on the Day of Judgment, and even their family will desert them there. The punishment they will suffer will not be for a short period. "Behold! The oppressors shall suffer an ' eternal punishment."
Allah adds, "There shall be no friends for them to assist them against Allah." The disbelievers cannot expect any person to reverse Allah's decree. "There is no road for the one whom Allah sends astray." Allah says in Surah Kahf, "You shall never find any allies besides Allah for those whom He sends astray." [Surah 18, verse 97]
Surah Ash-Shura 42: 48-50
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(47) Respond to (the commands of) your Lord before there comes to you a day from Allah which cannot be averted. On that day, you will have no sanctuary, nor any protester. (48) So if they turn away, then We have not sent you as a guardian over them. Propagation is your only responsibility. Indeed, when We allow man to taste of Our mercy, he becomes exuberant. However, when an adversity afflicts him because of what his hands have forwarded, man becomes ungrateful. (49) To Allah belongs the kingdom of the heavens and the earth. He creates whatever he wills. He confers females to whoever He wills, confers males to whoever he wills... (50) .... or He pairs them as male and female. Allah also makes whoever He wills barren. Indeed, He is the All Knowing, All Powerful.
ACCEPT THE COMMANDS OF YOUR LORD BEFORE JUDGMENT DAY
Allah exhorts man to "Respond to (the commands of) your Lord before there comes to you a day from Allah which cannot be averted. On that day, you will have no sanctuary, nor any protester." On the Day of Judgment there will be none to protest about the plight of another
Allah then addresses the Holy Prophet --; 4) 1» saying, "So if they turn away, then (do not grieve because) We have not sent you as a guardian over them. Propagation is your only responsibility." The Holy Prophet pl-; le 3) _iewas not charged to make people accept, and will therefore not be questioned about the fact that the disbelievers did not believe.
MAN'S JOY AT GOOD FORTUNE AND INGRATITUDE IN TIMES OF ADVERSITY
"Indeed, when We allow man to taste of Our mercy, he becomes exuberant. However, when an adversity afflicts him because of what his hands have forwarded (ce. his sins), man becomes ungrateful." i.e. He begins to talk as if he never experienced any fortune before the adversity.
ALLAH CONFERS CHILDREN AS HE PLEASES
_ Allah declares, "To Allah belongs the kingdom of the heavens and the earth. He creates whatever he wills. He confers females to whoever He wills, confers males to whoever he wills or He pairs them as male and female. Allah also makes whoever He wills barren." Allah grants only male offspring to some couples, whereas He grants all female children to others. There are also those couples to whom Allah grants male and female offspring, while others have no children at all. The reproductive act alone does not ensure children. The decision rests with Allah, Who is "the All Knowing, All Powerful." Everything happens according to His perfect wisdom, and none can alter His decrees.
Surah Ash-Shura 42: 51-53
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(51) It is appropriate for a human that Allah speaks to him only by means of inspiration, or from behind a veil, or that He sends a messenger who conveys the revelation by Allah `s command, as He pleases. Verily Allah is Exalted, the Wise. (52) In this manner did We reveal the Qur'an to you by Our command. You did not know what was the Book or what was Belief, but We made it a light
with which We guide those bondsmen of Ours whom We will. Without doubt,
you guide towards the straight path... (53) .... the path of Allah, to Whom belongs whatever is in the heavens and in the earth. Behold! All matters return to Allah only.
HOW CAN MAN CONVERSE WITH ALLAH?
"Ma'alimut Tanzil" (v.4 p.132) reports that the Jews once asked the Holy Prophet Ly ate ai le, "If you are really a Prophet , then why is it that you do not converse with Allah or see Him like Sayyidina Misa pu! ate did?" It was in response to this that Allah revealed the above verse stating that it is only possible for a human being to converse with Allah in one of three methods. These methods are:
First.
"by means of inspiration" i.e. by instilling something within a person's heart, or showing him something in a dream.
Second." from behind a veil" like Allah spoke to Sayyidina Musa pri ateon Mount Tar.
Third. "that He sends a messenger [Jibr'il OX ae] who conveys the revelation by Allah `s command, as He pleases."
These three methods are necessary because "Verily Allah is Exalted, the Wise."
No human has the capability to converse with Allah directly. Allah converses with people in one of the above methods, as He deems appropriate in His perfect . wisdom.
NOTE 1:
The "inspiration" that Allah instils within the hearts of the Prophets > »+ and the dreams that they see are clear
commands from Allah, which have to be practised (Qat'i). On the other hand, the inspiration (Ilham) and dreams of other people are regarded as "Dhanni" i.e. they cannot be used as a proof to substantiate any act that is contrary to the Shari'ah.
Surah Ash-Shura 42: 51-53
508
Anwar-ul Bayan Vv.8)
NOTE2:
The "veil" mentioned in the verse refers to a veil of celestial] light. A hadith of Muslim states, "Allah's veil is celestial light
(Nur). If it is removed, the radiance of His countenance would burn
all of His creation as far as He can see." |"Mishkat" p. 21]
Sayyidina Misa eX!) «ie spoke to Allah from behind the veil because (as a human) he was unable to withstand talking to Allah while looking at Him directly. It is only in Heaven that Allah will grant man the ability to look at Him directly.
Allah states further, "In this manner did We reveal the Qur'an to you by Our
command." While the Arabic word "Ruh" has been translated above as "the Qur'an «, other commentators are of the opinion that it refers to Prophet hood or revelation. Further addressing the Holy Prophet pl-y ale a! (Le, Allah says, "You did not know what was the Book or what was Belief... "i.e. before becoming a Prophet , you were unaware of Allah's Book, and of the detailed articles of faith. It was only after Allah made the Holy Prophet 5 a 1 io a Prophet that the Qur'an was revealed and he began to receive revelation pertaining to the details of faith. Of course, by then the Holy Prophet ply «le «i! lewas already aware of the basic tenets of Belief.
"but We made it (the Qur'an) a light with which We guide those bondsmen of Ours whom We will. Without doubt, you guide towards the straight path." Allah then describes that straight path ("Siratal Mustaqim") as "the pathof Allah, to Whom belongs whatever is in the heavens and in the earth." Allah will be pleased with the person who treads this path of His. Allah concludes the Surah by reminding man, "Behold! All matters return to Allah only."
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In the name of Allah, the Beneficent, the Most Merciful
(1) HaMim. (2) By the oath of the Clear Book! (3) We have made it an Arabic Qur'an so that you understand. (4) Verily, in the Mother Book with Us, it is exalted and full of wisdom. (5) Should We take the Reminder away from you completely because you are a transgressing nation? (6) Numerous were the Holy Prophets that We sent among the former nations. (7) They used to ridicule every Prophet that came to them. (8) So We destroyed people who were much more powerful than these people. (Thus) did the example of the ancient men pass.
THE QUR'AN IS IN CLEAR ARABIC AND OFFERS ADVICE. THOSE WHO DENIED THE FORMER PROPHETS WERE DESTROYED
Taking an oath by the Qur'an itself, Allah says, "By the oath of the Clear Book! We have made it an Arabic Qur'an so that you understand (and be rightly guided)."
Since the first addressees of the Qur'an were the Arabs, the Qur'an spoke their
language. Allah then describes the noble position of the Qur'an when He says, "Verily, in the Mother Book with Us (the "Lowhul Mahfuz"), it (the Qur'an) is exalted and full of wisdom." Certain commentators have translated the word "Hakim" (translated above as `full of wisdom") as a Book that is free of contradictions.
Allah says in Surah Wagi'ah, "It is the honourable Qur'an in the Lowhul Mahfudh (Protected Tablet)." The concluding verse of Surah Burdj reads: "It is the Glorious Qur'an in the Lowhul Mahfuz."
Surah Az-Zukhruf 43: 9-14
510
Anwar-ul-Bayan vv. 8)
"Should We take the Reminder away from you completely because you are a
transgressing nation?" This verse tells the disbelievers that they should. never think that the revelation of the Qur'an will cease merely because they refuse to accept it. The revelation continued because it was destined to be a guide for the
believers and a proof against the disbelievers.
"Numerous were the Holy Prophets that We sent among the former nations. (However) They used to ridicule every Prophet that came to them. So We destroyed people who were much more powerful than these people (present today). (Thus) did the example of the ancient men pass." Despite their prowess and strength, they were unable to withstand Allah' s punishment.
This verse is similar in meaning to another verse in which Allah says, "Those before them denied. These people do not even reach a tenth of what we gave the former people. However, they (the former nations) falsified, so how was my punishment?"
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(9) Undoubtedly, if you ask them who created the heavens and the earth, they will certainly say, "The Mighty, the All Knowing created them." (10) It is Allah) Who made the earth into a bedding for you, Who made roads on it for you so that you may be guided... (11) ... and who sends rain from the sky in measure. With this rain We revive dead ground. In this manner will you all be resurrected. (12) (And it is Allah) Who created all pairs and made ships and animals, which you ride. (13) That you may be seated on their backs, then recall the bounty of your Lord when you mount and say, "Pure is Allah, Who has subjugated this for us whereas we would never have been able to control it..." (14) "...and our return shall certainly be to our Lord."
THE CREATION OF THE HEAVENS AND THE EARTH, AND THE BOUNTY OF SHIPS AND ANIMALS
Allah describes many of His creative feats in these verses, all of which denote that He is the One and Only Deity, Creator and Sustainer. Allah says, "Undoubtedly, ifyou ask them (the disbelievers) who created the heavens and the earth, they will certainly (admit and) say, `The Mighty, the All Knowing created them.
It is Allah "Who made the earth into a bedding for you, and made roads on it for
Surah Az-Zukhruf 43: 9-14
: §11
Anwar-ul-Bayan (v. 8)
you so that you may be guided." Utilising the natural paths and passes of the landscape, man is able to guide himself in his travels. Commentators have also interpreted the verse to mean that man is able to perceive Allah's greatness and grandeur by observing and pondering over the marvellous creation of the earth.
Allah further says that it is He "Who sends rain from the sky in measure. With this rain We revive dead ground (causing it to flourish with vegetation). In this manner will you all be resurrected." Just as Allah is Able to revive arid and barren ground, He is perfectly Capable of raising dead bodies on the Day of Judgment.
Furthermore, it is Allah "Who created all pairs and made ships and animals, which you ride." All man has to do to ride an animal is to mount the animal and nudge it with his heel. Allah has also taught man to make saddles and carriages, which are mounted on the backs of riding animals so that man can be seated comfortably during his travels.
THE SUPPLICATION FOR TRAVELLING
Allah has created these animals for man's convenience so "That you may be seated on their backs, then recall the bounty of your Lord when you mount..." With his
heart and tongue, man should remember Allah's bounty when riding these
animals. Allah Himself teaches man the supplication to recite when recalling this great favour of His. Allah advises man to say, "Pure is Allah, Who has subjugated this for us whereas we would never have been able to control it. And our return shall certainly be to our Lord." In this supplication, man expresses his gratitude to Allah for placing a mighty animal (or machine) at his service. It is therefore necessary that man use this bounty in a manner that is pleasing to Allah. His attention is also drawn to the fact that he will have to return to Allah, when he will be required to account for the bounties he enjoyed.
Tirmidhi reports that a riding animal was once brought for Sayyidina Ali
as ail 2, As he placed his foot on the stirrup, he said, "Bismillah". When he sat on the animal's back, he said, "Al/'hamdu Lillah". Thereafter he recited the verse:.
[TRANSLATION: "Pure is Allah, who has subjugated this for us whereas we would never have been able to control it. And
our return shall certainly be to our Lord." ]
He then recited "Al'hamdu Lillah" thrice, followed by "Allahu Akbar' thrice. Thereafter, he recited the Supplication/pray:
[TRANSLATION: "O Allah! You are Pure. I have certainly
oppressed my soul, so forgive me, for none but You can pardon sins.]
After reciting this, Sayyidina Ali «+ 3) 2, looked towards the sky and smiled. When the people asked him for the reason for smiling, he replied, "The Holy Prophet -L+s «te i) Ledid exactly as I have done. When I asked the Holy Prophet ,l-5 «le .i\ Lewhy he smiled, he said that when a person asks Allah for forgiveness, Allah says, `My servant knows that none can forgive sins besides
Me." ["Mishkat" p. 214]
The above verse reminds man that if Allah did not subjugate the animals for
Surah Az-Zukhruf 43: 15-19
512
Anwéar-ul-Bayan (v. 8
man, he would never have been able to derive benefit from them. Man truly appreciates this subjugation when he loses control of his animal.
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(15) They have apportioneda share for Allah from His bondsmen. Man is clearly ungrateful. (16) Or has Allah chosen daughters from His creation and selected you to have sons? (17) When any of them is given the tidings of that which they ascribe to Rahman, his face darkens as he suppresses his emotions. (18) (Do they ascribe to Allah) one who is brought up in jewellery and who cannot make herself clear in disputes? (19) And the angels, who are Allah's bondsmen, they make into females. Did they witness the creation of the angels? Their testimony will certainly be recorded and they will be questioned.
REFUTING THOSE WHO ASCRIBE CHILDREN TO ALLAH, HIGHLIGHTING THE FOOLISHNESS OF THOSE WHO CLAIMED THAT THE ANGELS ARE ALLAH'S DAUGHTERS
Many people believe that Allah has children, a belief that is popular among the Christians. It is common knowledge that a child is a part of the father. Therefore, attributing a child to Allah would mean that another being is a part of Allah, which is impossible. Just as the Christians believe that Sayyidina Isa «1 pus is Allah's son and the Jews believed that Sayyidina Uzair pW! «le was Allah's son, the belief was popular among the polytheists of Arabia that the angels were Allah's daughters. Refuting these preposterous beliefs, Allah declares, "They have apportioned a share for Allah from His bondsmen. Man is clearly ungrateful." Instead of being grateful to Allah for everything, people are audacious enough to say that He has children. This is a clear expression of ingratitude for the innumerable favours Allah has bestowed on every person.
Thereafter, Allah specifically addresses the polytheists who believed that the angels were Allah's daughters. Allah asks, "Or has Allah chosen daughters from His creation and selected you to have sons?" While ascribing children to Allah will be tantamount to ascribing a weakness to Him, it is even worse to ascribe daughters to Him, considering the fact that people regard daughters as a sign of weakness. Allah says in Surah Najm, "This is certainly an unjust distribution." [Surah 53, verse 22}
Allah then describes the extreme dislike that the Arabs had for daughters. Allah says, "When any of them is given the tidings of that which they ascribe to
Surah Az-Zukhruf 43: 20-25
513
Anwar-ul-Bayan (v. 8
Rahman (daughters), his face darkens as he suppresses his emotions. (Do they ascribe to Allah) one who is brought up in jewellery and who cannot make herself clear in disputes?"
Allah asks, "Did they witness the creation of the angels (because of which they are able to testify that the angels are female)? Their testimony will certainly be recorded and they will be questioned." Everything they say will be included in the record of their deeds and, on the Day of Judgment, they will be required to prove the validity of their claims.
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(20) They say, "If Allah willed, we would not have worshipped them. They have absolutely no justification for this and only speculate. (21) Or have We given them a book before this, onto which they hold fast? (22) They say, "But we found our forefathers following a certain way, and we will be guided in their footsteps." (23) In a like manner, whenever We sent a warner to any town before you, the affluent people of the town said, "We found our forefathers following a certain way, and we will be guided in their footsteps." (24.) The Holy Prophet replied) Even though I have brought to you something that is better guidance than that upon which you found your forefathers?" They replied, "We certainly disbelieve what you bring to us." (25) So We exacted retribution from them. See what was the plight of those who deny!
REFUTING AN IGNORANT STATEMENT OF THE POLYTHEISTS
When the polytheists were advised to forsake polytheism because Allah had forbidden it, they would insolently say, "If Allah willed, we would not have worshipped them (our gods)." They used this argument to substantiate their vile practices, but have actually no grounds to do so. Allah says, "They have absolutely no justification for this and only speculate."
In making this statement, the polytheists meant to say that if polytheism was truly detestable to Allah, why does Allah not forcefully stop them? Therefore, they assume that their actions must be pleasing to Allah because He is allowing them to continue. The reply to this argument has passed in the commentary of the following verses:
Surah Az-Zukhruf 43: 20-25
514
Anwar-ul-Bayan (v. 8
"Soon those who commit polytheism will say, `If Allah willed, neither we, nor our forefathers would not have committed polytheism, and we would not have forbidden
anything.'" In the same manner those before them had denied until they tasted Our
punishment. Say, `Have you any knowledge that you may disclose for us? You only. follow conjecture and speculation." [Surah An`am (6), verse 148]
"The idolaters say, `If Allah willed then neither we, nor our forefathers would have worshipped anything besides Him, and we would never have forbidden anything without Him.' Those before them behaved in the same manner. The responsibility of the messengers is only clear propagation." [Surah Nahl (16), verse 35]
It should be understood that Allah has sent man to this world as a test to see whether he will be obedient or not. It is obvious that the test cannot be possible if people were forced to do what Allah willed. A test would mean that they have to be given a choice to opt either for good or for evil. If Allah had to force people to do something, it will be pointless to reward or punish them.
"Or have We given them a book before this (Qur'an), onto which they hold fast?" Allah did not reveal any divine scripture to the Arabs. They can therefore not prove their beliefs from any reliable source. The only thread they hang on to is the claim to be following their forefathers. Therefore, whenever they are told to forsake their ways, "They say, `But we found our forefathers following a certain way, and we will be guided in their footsteps."'
Allah says to the Holy Prophet ,l-) «Je ai! 6 that these types of arguments are nothing new because "In a like manner, whenever We sent a warner to any town before you, the affluent people of the town said, `We found our forefathers following a certain way, and we will be guided in their foot steps.'"
This discussion has passed in the following verses:
"And when it is said to them, `Follow that which Allah has revealed,' they say, `But
we wish to follow that upon which we found our forefathers.' What! (Will they follow their forefathers) even though they understood but naught, neither were they rightly guided?" [Surah Bagarah (2), verse 170]
"When it is told to them, `Come towards what Allah has revealed and towards the
messenger,' they say, `What we found ourforefathers practising is sufficienftor us.' (Will they follow their forefathers) even though their ferefathers never understood anything, nor were they rightly guided?" [Surah Ma`idah (5), verse 104]
"When it is said to them, `Follow what Allah has revealed,' they say, `We will
follow what we found our forefathers upon.' Will they follow their forefathers even though Satan called their forefathers to the punishment of the Blaze?" [Surah Luqman (31),
verse 21]
Allah effectively replies to their argument by saying, "(Will they follow their forefathers) even though their forefathers never understood anything, nor were they rightly guided?" and "Will they follow their forefathers even though Satan called their forefathers to the punishment of the Blaze?" It is certainly incorrect to follow people who were themselves lost. As Allah says in another verse, "Follow the path of the one who turns to Me."
When the nations of the past refuted the Prophets >!) -¢le because they
Surah Az-Zukhruf 43: 26-30
515
Anwar-ul-Bayan (v. 8)
wished to follow their forefathers, each of the Prophet -%W! «Je said his nation,
"(Will you choose to follow your forefathers) Even though I have brought to you something that is better guidance than that upon which you found your forefathers?" However, these people arrogantly replied, "We certainly disbelieve what you bring fo us."
Allah then says that as a result of their insolence, "We exacted retribution from them (by destroying them with punishment). See what was the plight of those who deny!"
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(26) When Ibrahim said to his father and to his people, "I exonerate myself from what you people worship..." (27) "Except for the One Who has created me. Undoubtedly, He shall guide me." (28) So he left a lasting word among his progeny so that they may abstain. (29) I have given enjoyment to these people and their forefathers until there came to them the truth and a messenger who expounds (matters) clearly. (30) When the truth came to them they said, "This is magic and we certainly reject it."
SAYYIDINA IBRAHIM ard! ale REJECTS POLYTHEISM AND THE
MESSAGE OF TRUTH PREVAILS AMONG HIS PROGENY
Sayyidina Ibrahim -! «le was born among a community of polytheists in Babylon, who worshipped idols as well as the stars. Even his own father was a polytheist. When, despite his efforts, they refused to accept the belief of oneness of Allah, he declared, "I exonerate myself from what you people worship, save for the One Who has created me. Undoubtedly, He shall guide me." Sayyidina Ibrahim «J+
out declared that he will never worship anyone besides Allah, his Creator. In
this statement he alluded that the people are all foolish not to worship the Being Who created them as well.
Saying this, Sayyidina Ibrahim ->--~! e+ left for Palestine with his wife. The commentary of verses 51 to 70 of Surah Anbiya contains the details of his journey and how he got another wife en route. It was from these two wives that he fathered two sons, Sayyidina Is'haq ---! al and Sayyidina Isma`il WW) ate. It is with regard to the progeny from these two sons that Allah says, "So he left a lasting word among his progeny so that they may desist (from polytheism)."
The "lasting word" in the verse refers to the belief in monotheism and exoneration from polytheism, which is also referred to in verses 132 and 133 of Surah Bagarah where Allah says, "Ibrahim and Ya'qub enjoined their sons therewith
Surah Az-Zukhruf 43: 31-35
516
Anwar-ul-Bay4n (v. 8
[i.e. to follow the creed of Sayyidina Ibrahim >! <e] saying, `O my sons! Verily Allah has chosen this religion for you, so die only as Muslims.' Or were you present when death presented itself before Ya'qub? When he asked his sons, `What will you worship after me?' They replied, `We will worship your Deity and the Deity of your forefathers Ibrahim, Isma`il and Is`haq Who is One Deity. We submit to Him only."
The Quraysh were descendants of Sayyidina Isma`il >) «Je yet they succumbed to polytheism. It was only after the Holy Prophet 4 4 i. ei spreached to them that they eventually forsook polytheism and whole heartedly took to the pure belief of oneness of Allah.
Thereafter, Allah says, "I have given enjoyment to these people and their forefathers until there came to them the truth and a messenger [Muhammad «de 1. ws] who expounds (matters) clearly." Allah says that the apparent reason for the denial of the Quraysh was that they were too engrossed in their worldly riches. As a result of this, "When the truth came to them they said, `This is magic and we certainly reject it."
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(31) They say, "Why is this Qur'an not revealed to a prominent man from one of the two cities?" (32) Do they distribute the mercy of your Lord? We distribute their livelihood among them in this worldly life and elevate the ranks of some of them above others so that they may derive benefit from each other. The mercy
of your Lord is better than what they amass. (33) If it were not (for fear) of
mankind becoming a single nation (of disbelievers), We would have made roofs
of silver for the homes of those who disbelieve in Rahman, as well as staircases which they can climb. (34) And (We would have made) doors (of silver) for their homes, and couches on which they may recline. (35) And (We would have made these of) gold as well. This is all merely the articles of this worldly life. The Hereafter with your Lord is for those with Piety.
THE POLYTHEISTS WANTED THE PROPHET TO BE FROM AMONG THE AFFLUENT MEN OF MAKKAH OR TA`TF
People generally regard the wealthy as being prominent, irrespective of the
Surah Az-Zukhruf 43: 31-35 -
517
Anwar-ul-Bayan (v. 8
fact that they may be tyrants, extortionists, usurers or thieves. If one has to question the people of any town about whom they regard as the most prominent person, they will always point to someone who is among the affluent. None will point to a pious man or a person with Islamic knowledge. This is generally the mentality of people, which is common throughout the ages. Although friend and foe bore testimony to the noble character and personality of the Holy Prophet rivy dle oi! te, the polytheists objected to his Prophet hood on the grounds of his financial status.
Consequently, when the Holy Prophet -l-y le i) J preached to them, the polytheists said, "Why is this Qur'an not revealed to a prominent man from one of the two cities (Makkah or Ta'if)?" The author of "Ma'alimut Tanzil" writes that the polytheists referred to Walid bin Mughiera from Makkah and Urwa bin Mas'tid Thaqafi from Ta'if. Both these men were prominent in worldly terms.
Refuting this statement, Allah says, "Do they distribute the mercy of your Lord?" i.e. What right have they to stipulate who should be a Prophet? What authority over appointment of Prophets >!) -¢e do they have? The right to appoint Prophets p>. le rests exclusively with Allah. Allah will appoint whoever He wills as Prophets -> -4e, and Allah does not use worldly wealth and position as criteria. Allah declares in Surah An'am, "Allah best knows where (with whom) He wishes to place His message" [Surah 6, verse 124]
Allah states further, "We distribute their livelihood among them in this worldly life and elevate the ranks of some of them above others so that they may derive benefit from each other." If everyone was to be wealthy, none will need to work and serve another. As a result, the system of the world would collapse. Since some people are wealthy and others are not, the poor depend on the wealthy for employment, while the rich rely just as much on the poor to have their work done. Therefore, the distribution of sustenance is Allah's choice. If Allah did not entrust this responsibility to man, how could He entrust the appointment of the Holy Prophet s (which is a much greater task) to man?
"The mercy of your Lord is better than what they amass." This verse makes it
clear that Allah's mercy, which assumes the form of Heaven and its bounties, is
much better than all the wealth that people amass in the world.
Allah then describes the deplorable nature of the world by stating that He can easily shower the beauties of the world onto people whom He detests (the disbelievers). Allah says, "If it were not (for fear) of mankind becoming a single nation (of disbelievers), We would have made roofs of silver (or gold) for the homes of those who disbelieve in Rahman, as well as staircases which they can climb. And (We would have made) doors (of silver and gold) for their homes, and couches on which they may recline. And (We would have made these of) gold as well." Since man's nature attracts him to the material things of this world, people would become disbelievers so that they can also stand a chance of attaining material gain. It is because of this that Allah does not grant all the wealth to the disbelievers, but also confers a large portion to the Muslims. At the same time, Allah also makes many disbelievers poor.
The fact is that Allah despises this world and all its contents. Sayyidina Jabir «se di! 2, narrates that the Holy Prophet 5 «le 1 .Lewas once passing by the
carcass.of a lamb, the ears of which were also cut. Pointing towards the carcass,
Surah Az-Zukhruf 43: 36-45
518
Anw ar-ul-Bayan (v.8)
the Holy Prophet ,t- ale a! Le» asked the Sahabah (Companions) + a) 2, if any of them was prepared to purchase the decaying carcass for the price of one Dirham. The Sahabah (Companions) p++ 4) 2, indicated that they were not even prepared to take it for free. The Holy Prophet jy ale «i! Le then told them, "By Allah! Allah despises the entire world more than you people despise this dead lamb." [Muslim]
Sayyidina Sahl bin Sa'd «+ ' 2, reports that the Holy Prophet «le 1 1.
wi said, "If the world was even worth the value of a mosquito's wing to Allah,
He would never have granted a disbeliever even a sip of water to drink." This means that if the world had even as much value as the wing of a mosquito, it would be too valuable to give even a small portion of it (a sip of water) to a person who rejects his Creator. It is common knowledge that Allah has given the disbelievers much more than a mere sip of water, which means that the world is much more worthless than a mosquito's wing.
Sayyidina Shaddad «+ \ ..2, reports that he heard the Holy Prophet 41 2 ry lesay, "O people! Without doubt, this world is a mere article in front of every person, from which good and evil people eat. Indeed, the promise of the Hereafter is a reality, where that King will pass judgement, Who is Just and Omnipotent. He will establish the Truth and obliterate falsehood. Become the sons of the Hereafter and not the sons of this world because the children of every mother run behind her." ["Mishkat" p. 445]
After making mention of the adornments of the world, Allah declares, "This is all merely the (abased and short-lived) articles of this worldly life. The Hereafter with your Lord is for those with Piety." Those who adopt Piety. will enjoy the everlasting bounties of the Hereafter.
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(36) We shall appoint a Satan to every person who turns a blind eye to Rahman's advice, who will be his companion. (37) Indeed, they will forbid people from the path, while the people think that they are rightly guided. (38) Until, when the
Surah .Az-Zukhruf 43: 36-45
Anwar-ul-Bayan (v. 8
time arrives when they come to Us and say, "O dear! If only there was the distance of the East and West between yourself and Me.' A terrible companion you were indeed!" (39) "Since you were oppressive people, the fact that you all share the punishment shall be of no benefit to you. (40) Can you make the deaf hear, guide the blind and those who are in manifest deviation? (41) If We have
to take you away, We shall still exact retribution from them. (42) Otherwise, We
can show you what We have promised them, for We certainly have control over them. (43) So hold fast to the revelation We have sent to you. You are definitely upon the straight path. (44) This is certainly a Reminder to you and to your people. Soon, they shall be questioned. (45) Inquire from those messengers of Ours whom We have sent before you. Besides Rahman, have We introduced
another deity who can be worshipped?
A SATAN IS APPOINTED TO EVERY PERSON WHO TURNS A BLIND EYE TO ALLAH'S ADVICE, WHO WILL BE USELESS TO HIM ON THE DAY OF JUDGMENT
The Arabic word "ya'shu" (translated above as "turns a blind eye") refers to a condition when a person cannot see despite not suffering from any ailment. The verse therefore refers to people whom the Qur'an has reached, and who have even understood the Qur'an. However, they behave obstinately and refuse to accept it as the truth. At this stage, Allah delegates a Satan to be their constant companion who instigates them to reject the truth. While they are constantly being misled, these people are under the impression that they are rightly guided.
The Satan referred to in this verse is not the same Satan that is mentioned in the hadith where the Holy Prophet pL ate ai Le said, "Every one of you has a companion from among the angels and a companion from among the Satans." [Muslim]
Although the person and the Satan were closely attached to each other in the world, the person will curse the Satan on the Day of Judgment, saying, "O dear! If only there was the distance of the East and West between yourself and Me! A terrible companion you were indeed (because you made evil seem good to me, © causing me to sin)!"
A verse of Surah HaMim Sajdah reads, "We have delegated companions for them, who. beautify for them whatever is before them and whatever is behind them." [Surah 41, verse 25]
Allah says further that the people of Hell will be told, "Since you people were oppressive, the fact that you all share the punishment shall be of no benefit to you." When a person suffers any adversity or punishment in this world, he is consoled by the knowledge that he is not suffering alone. If there are others suffering the same plight, the intensity of the hardship is considerably reduced. However, even though many people will be suffering in Hell, this knowledge will have no impact upon the individual suffering of each person. This is so because of the severity of Hell.
Despite realising that Islam is the true religion, there are many people who are under the misconception that should they ever suffer punishment, the punishment will not be so intense because there are millions of others who will
Surah Az-Zukhruf 43: 36-45
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Anwar-ul Bayan i. 8)
join them there. Besides being mistaken, these people are also extremely foolish
to subject themselves to eternal punishment in the feeble hope that the suffering
of others will reduce their own suffering.
There are many so-called Muslims who when reminded of fulfilling the
Fara'idh (obligations) and abstaining from sin, say, "Who else is following the
Shari`ah that we follow?" By presenting this foolish reply, these people feel good about including themselves among the sinners. What reply will they have to offer Allah on the Day of Judgment when they stand in the file of the sinners and face punishment? Will they then be able to say that it matters not because there are thousands of others who will face their plight?
"Can you make the deaf hear, guide the blind and those who are in manifest deviation?" This verse tells the Holy Prophet js ate ii ,t» that he will be unable to guide people who obstinately refuse to lend an ear or who turn a blind eye and choose rather to adhere to their erroneous ways. The Holy Prophet's ale a lo
rs task was only to propagate the message to people, irrespective of whether they listen or not. He was not charged with forcing them to believe.
Addressing the Holy Prophet plus al a gv, Allah says, "If We have to take
you away (from this world or from Makkah, the disbelievers will not be able to
escape Our punishment because), We shall still exact retribution from them.
Otherwise (if We do not take you away), We can (still) show you what (punishment)
We have promised them, for We certainly have control over them." Certain
commentators have mentioned that the "retribution" mentioned in the verse
refers to the loss' of 70 polytheists lives in the Battle of Badr, as well as others 70
being taken captive.
,
"So hold fast to the revelation (Qur'an) We have sent to you. You are definitely upon the straight path." This verse tells the Holy Prophet pi» «le a! le that he should forge ahead with pee even though the disbelievers refuse to respond.
"This (Qur'an) is certainly a Reminder to you and to your people." Allah is the King of all kings and the Owner of all kingdoms. It is therefore a great honour for a person to be addressed by Allah. Through the Holy Prophet ply «le ail Le, Allah addresses the Ummah (followers) as well, which is an honour for them also.
It is also an honour for the Arabs that Allah revealed the Qur'an in their
language. While many did not appreciate this bounty, there were those chosen people who did.
Today, every chain of Qur'anic recitation trails back to the Sahabah (Companions) 5 ' ,+,. It is by virtue of the Qur'an that the Arabic language received importance in the world. To teach the meaning and interpretations of the Qur'an, volumes have been written about the Arabic language and Arabic
rhetoric. The Qur'an elevated the rank of the Arabs themselves who were
downtrodden before the advent of Islam. Before Islam, the Persians ruled Yemen, the Romans ruled Sham (north and north-west Arabia), while the Jews
ruled over Madinah. The Arabs had therefore little authority over their region.
"and to your people." Some commentators have mentioned that this phrase refers to the Quraysh because the Qur'an was revealed in their dialect. Other
Surah Az-Zukhruf 43: 46-56
521
Anwar-ul-Bayan (v.8
commentators are of the opinion that it refers to all the Arabic-speaking people. These two interpretations will apply when the word "Dhikr" (translated above as "a Reminder") is translated as "an honour" or "a pride'. However, if the word is translated as "a Reminder" or "an Advice', then "your people" will refer to all believers.
"Soon, they shall be questioned." They will be asked whether they fulfilled the rights of the Qur'an, whether they practised its injunctions, and whether they appreciated it.
Allah says thereafter, "Inquire from those messengers of Ours whom We have sent before you." Although the verse seems to be addressing the Holy Prophet 1py ale wii, it is actually addressed to the Jews, Christians and the polytheists. They are exhorted to pose a question to the former Prophets 4 ,ée. The question is: "Besides Rahman, have We introduced another deity who can be worshipped?" The reply to this question, which may be sought in the scriptures of the Torah and Injil, will make it clear that none of the Prophets pH) -4de ever taught polytheism to his people. Many commentators state that the verse poses this question to those religious scholars who study the Torah and Injil (Bible).
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(46) Undoubtedly, We sent Misa with Our signs to Phara'oh (Fir'aun) and his ministers. He said, "I am the messenger of the Lord of the universe. (47) When
he came to them with Our signs, they began to laugh at them. (48) Every sign We showed them was greater than the other. We afflicted them with punishment so that they turn back. (49) They said, "O magician! On our behalf, supplicate to your Lord for the covenant He has made with you. Then we will surely be rightly guided." (50) When We removed the punishment from them, they
Surah Az-Zukhruf 43: 46-56
§22_---
Anwar-ul-Bayan (v. 8)
instantly broke their promise. (51) Phara'oh (Fir'aun) called his people saying, "Does not the land of Egypt and these rivers flowing beneath me belong to me? Do you not see?" (52) "Am I not better than this person who is ignoble and can hardly express himself?" (53) "Why are bangles of gold not thrown to him, or why do angels not appear in successive groups with him?" (54) So Phara'oh (Fir'aun) made fools of his people and they followed him. They were a sinful nation indeed. (55) When they infuriated Us We exacted retribution from them and drowned them all. (56) Thus We made them forebears and an example for those to come after them.
PHARA'OH SAYYIDINA MIRACLES
(FIR'AUN) AND HIS MUSA i ale WHEN
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SCOFF AT THEM THE
When Sayyidina Musa >! ale cast his staff down and it became a serpent, Phara'oh (Fir'aun) and his chieftains laughed, saying that it was not a miracle but an act of magic. They then arranged a contest between Sayyidina Musa >) ale and the magicians of the country. The magicians were first to cast down their staffs and strings, thereby mesmerising the people into believing that these had become snakes. When Sayyidina Musa >! ale cast down his staff, the serpent it turned into devoured the snakes of the magicians. The magicians conceded defeat and submitted to Sayyidina Musa's p>! ale religion. The details of this incident have been given in Surah A'raf [Surah 7, verses 109-126], Surah TaHa [Surah
20, verses 57-73} and Surah Shu'ara [Surah 26, verses 33-5 1].
The magicians could not compete with Sayyidina Miisa's p>! ale miracle of the shining hand because it was beyond their capabilities. Besides these two
miracles, there were numerous others, which served as punishment for phara'oh
(Fir`aun) and the Egyptians. Reference to this is made in Surah A'raf, where Allah
says, "So We sent to them the flood, the locusts, the ticks, the frogs and the blood as
detailed signs. But they were an arrogant and sinful nation." [Surah 7, verse 133]
`Allah says, "Every sign (punishment) We showed them was greater (more potent) than the other. We afflicted them with punishment so that they turn back." When Sayyidina Misa ¢>-) «le told them that the miracles were a punishment for them, they even scoffed at this, saying that they still deem them to be acts of magic. He also told them that the punishment could be alleviated if they accepted his teachings. However, despite realising that they will be saved by his intercession, they still called him a wizard saying, "O magician! On our behalf supplicate to your Lord for the covenant He has made with you. Then we will surely be rightly guided (and accept your creed. However,) When We removed the punishment from them, they instantly broke their promise." Whenever a punishment was alleviated, they still adhered to their former ways of rejection.
Fearing that he might lose his kingdom to Sayyidina Musa pW «Je, "Phara'oh (Fir'aun) called his people saying, `Does not the land of Egypt and these rivers flowing beneath me belong to me? Do you not see? Am I not better than this person who is ignoble and- can hardly express himself?"' In this manner, he expressed his
material superiority over Sayyidina Musa >! «le. He told his people that Sayyidina Musa >! 4le was a poor man who belonged to a nation who were
Surah Az-Zukhruf 43: 57-66
§23
:
Anwar-ul-Bayan (v. 8)
their slaves. Indoctrinated by phara'oh (Fir'aun), the people also said, "Should
we believe in two humans like ourselves whereas their people are our slaves?" It was with reference to the stutter that Sayyidina Musa pW) Je had that phara'oh (Fir`aun) said that Sayyidina Musa p>! ale "can hardly express himself?"
Another objection that phara'oh (Fir'aun) raised was: "Why are bangles of gold not thrown to him, or why do angels not appear in successive groups with him?" ie. If he is a true Prophet of Allah, why does he not have wealth or an army of angels to support him? The people of every nation look up to their chieftains and ape whatever their chieftains do. The chieftains during the time of Sayyidina Misa >) al agreed to everything that phara'oh (Fir'aun) told them. Eventually solidarity was achieved when the chieftains indoctrinated the masses with the same ideas.
Allah says, "So phara'oh (Fir'aun) made fools of his people and they followed him. They were a sinful nation indeed."
"When they infuriated Us (by denying Our messengers and signs) We exacted
retribution from them and drowned them all. Thus, We made them forebears and an
example for those to come after them." The people coming after them were to learn a
lesson from the behaviour of their forebears and not tread in their misguided
footsteps.
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(57) When the peculiar example of the son of Maryam is cited your people suddenly start shouting. (58) They say, "Are our gods better or he?" They say this to you only to.dispute, for they are a people given to arguing. (59) He [Sayyidina Isa eX ale] is but a slave upon whom We have bestowed Our bounties, and whom We have made an example for the Bani Isra'il. (60) If We will, We could have created angels among you on earth, who would appear in
Surah Az-Zukhruf 43: 57-66
§24
a
Anwar-ul-Bay4an (v. 8
succession. (61) And he will certainly be a sign of Judgment day, so never doubt it, and follow me. This is the straight path. (62) Never let Satan stop you, for he
is certainly your open enemy. (63) When Isa eX «Je came with the clear signs,
he said, "I have come to you with wisdom and to make clear to you the matters about which you differ. So fear Allah and follow me." (64) "Allah is definitely my Lord and your Lord, so worship Him only. This is the straight path." (65) However the parties differed between themselves. May the oppressors suffer the destruction of a painful day's punishment! (66) They are waiting only for
Judgment day to come to them suddenly without them realising.
REFUTING THE FOOLISH STATEMENT OF THE QURAYSH AND AN INTRODUCTION TO SAYYIDINA ISA pi ate
Allama Qurtubi «tl 41 i«, reports that the Quraysh once told Abdullah bin Zab'ari (who was then not yet a Muslim) that the Holy Prophet «le a be ~~srecites the verse: "You and whatever you worship besides Allah will be the fuel of Hell." Upon hearing this, Abdullah bin Zab'ari said, "If I was present, I would have refuted this." When the Quraysh asked for an explanation, he replied, "I
say that the Christians worship Masih [Sayyidina Isa ;>~! «le] and the Jews worship Uzair pW) «le. So will these two persons also be fuel for Hell?" The Quraysh became jubilant over this reply and they started shouting. The reply to this objection has passed in Surah Anbiya, where Allah says, `indeed those for whom We have ordained the best, these shall be kept far from Hell. They will not even hear its whisper." [Surah 21, verses 101/2]
Another narration states that the Holy Prophet pL) « «i! J+ once told the Quraysh, "There is no good in anything that is worshipped besides Allah." The
Quraysh retorted, "Did you not say that Sayyidina Isa pt! «le was Allah's messenger and a pious man? According to what you have said, he also deserves
to go to Hell because some people worship him." They also said, "If all gods besides Allah are destined for Hell, we are happy that our gods will be with Sayyidina Isa pW) ale, Uzair pt) le and the angels." (So that they could also share in the bounties that these two Prophets >! -4le would receive).
The only intention of the polytheists was to wrangle and dispute. They had no concern for recognising the truth. Otherwise, anyone will understand that Allah's chosen servants cannot be made to suffer punishment because of the polytheism that others commit. In the light of the above, it will now be easy to understand the verses in context. Allah says, "When the peculiar example of the son of Maryam is cited your people suddenly start shouting." i.e. When it is said that Sayyidina Isa ¢>\ te will be with the idols of the polytheists, they shout with joy and say, `Are our gods better or he [Sayyidina Isa ¢X!\ «te]?"
By asking this question, they implied that since Sayyidina Isa p>) «1 is Allah' s chosen servant and will be honoured in the Hereafter, their gods also deserve the' same because they are worshipped like Sayyidina Isa >) «+ is. Allah says further, "They say this to you only to dispute, for they are a people given to arguing." They are such that they will always dispute with the truth.
Sayyidina Abu Umamah «+ 1 ..», reports that the Holy Prophet aN gue -ssaid, "People who go astray after guidance has come to them are a people given to
Surah Az-Zukhruf 43: 57-66
525
Anwar-ul-Bayan (v. 8)
arguing." Thereafter, the Holy Prophet pi-y «le ) i+ recited the verse, "They say this to you only to dispute, for they are a people given to arguing." [Tirmidhi]
"He (Sayyidina Isa pW) ale] is but a slave upon whom We have bestowed Our bounties..." Allah blessed Sayyidina Isa >! «Js with the great bounty of Prophet hood. No Prophet of Allah ever called people to worship him or any other being besides Allah. It is because of people's own foolishness that they succumb to the practices of polytheism. It will therefore be inappropriate for Allah's pious servants to suffer punishment because of the polytheism that people commit. Those who perpetrate the vile act of polytheism will be punished for their sin. They will burn in Hell along with their idols.
Speaking further about Sayyidina Isa >i ate, Allah says, "whom We have made an example for the Bani Isra`il." Allah showed the Bani Isra' il that He has the power to create a child without the agency of a father.
"If We will, We could have created angels among you on earth, who would appear in succession." The first interpretation of this verse is literal meaning that Allah
could well create angels on earth, who would live and die like ordinary human
beings. Another interpretation is that Allah could have settled angels on earth.
Wherever they may be, Allah's creation will remain His creation and can never
be considered worthy of worship. The fact that the angels live in the heavens does not qualify them to be gods, neither can they be called Allah' s daughters.
The author of "Ma'alimut Tanzil" (v.4 p. 143) has interpreted the verse to mean that Allah can easily destroy man and replace him with angels as
vicegerents on earth. Unlike man, these angels will devote themselves to Allah's worship.
"And he will certainly be a sign of Judgment day......." The following three interpretations of this verse have been mentioned:
CQ "he" refers to Sayyidina Isa > ae, whose return to this world from the heavens will be sign to indicate that Judgment day is very close.
G2 "he" may be interpreted as "it", which will refer to the Qur'an. Therefore, the revelation of the Qur'4n is itself a
sign to indicate that Judgment day is near. Holding up his index and middle fingers, The Holy Prophet « 4 lo ry said that Judgment day and he were as close as these two fingers.
f4 "he" may be interpreted as "it", which will refer to the miracles of Sayyidina Isa Wi 4. The people who saw Sayyidina Isa pt. raising the dead from their graves could easily be convinced of resurrection on the Day of Judgment.
Allah commands the Holy Prophet pl) ale 1 te to tell the people, "so never doubt it (Judgment day), and follow me. This is the straight path. Never let Satan stop you, for he is certainly your open enemy."
"When Isa came with the clear signs, he said, `I have come to you with wisdom
Surah Az-Zukhruf 43: 67-73
526
Anwarul- Bayan i. 8)
(Prophet hood and the Injil) and to make clear to you the matters about which you differ."' Part of his message entailed clarifying the injunctions of religion and setting right the contamination that the Bani Isra'il had introduced into the Torah. ["Ruhul Ma'ani"]
Addressing the Bani Isra'il further, Sayyidina Isa > «Je said, "So fear Allah and follow me. Allah is definitely my Lord and your Lord, so worship Him only. This is the straight path." Sayyidina Isa pW) «te performed the amazing miracles of raising the dead and blowing life into birds modelled from clay. Since such extraordinary feats could mislead the Christians into regarding him as Allah, Sayyidina Isa p>! «1 clarified that Allah is his Lord as well.
"However the parties differed between themselves." The Christians fragmented into many denominations. While some of them regarded Sayyidina Isa pW! ale as
Allah Himself, others believe that he is Allah's son . There are also those who
believe in Trinity, and consider Sayyidina Isa >) «J+ to be one of three inseparable deities. Those Christians who do not subscribe to any of these three beliefs are also guilty of disbelief because they deny the Prophet hood of the Holy Prophet pis «le a! Le. Of course, there will always be those from among them whom Allah guides to Islam, like Najashi the king of Abysinnia.
Allah continues, `May the oppressors suffer the destruction of a painful day`s punishment! They are waiting only for Judgment day to come to them suddenly without them realising." Certain commentators have mentioned that the pronoun "They" refers to those Christians who split into various denominations after Sayyidina Isa pti ale was raised to the heavens. They adamantly denied the truth despite recognising it as such. This behaviour resembles that if a person who is prepared to believe in Judgment day only when he sees it happen before him. Of course, it will then be too late.
Other commentators have mentioned that the word "They" refers to the Quraysh of Makkah who denied the occurrence of Judgment day. Because they do not believe it, they would not even realise that Judgment day is taking place when it does. The author of "Ruhul Ma`ani" writes that the verse depicts the foolishness of the polytheists, who are of the opinion that Judgment day will be good for them. However, when Judgment day does take place, they will have to face the harsh reality that it spells their destruction.
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Surah Az-Zukhruf 43: 67-73
Anwar-ul-Bayan (v. 8
(67) Friends will be enemies on that day, except for those with Piety. (68) "O My bondsmen! You shall have no fear today, neither will you grieve." (69) Those who believe in Our verses and were obedient." (70) "You and your spouses should enter into Heaven jubilantly." (71) Bowls and cups of gold will be passed around and in Heaven there shall be whatever the heart desires and whatever pleases the eye. You will abide there forever." (72) This is Heaven, which you have been made to inherit because of the deeds you carried out. (73) And you will have an abundance of fruit to eat in Heaven.
FRIENDS WILL BE ENEMIES ON THE DAY OF JUDGMENT AND THE RIGHTEOUS WILL HAVE EVERYTHING THAT PLEASES THEM IN HEAVEN
Describing the terror of the Day of Judgment, Allah says, "Friends will be enemies on that day, except for those with Piety." As mentioned in many previous verses, people on the Day of Judgment will curse their companions for leading them astray and for not allowing them to accept Islam. However, those people who. avoided polytheism will remain friends on the Dey of Judgment, and they will even intercede on behalf of each other.
On the Day of Judgment, Allah will declare His favour on the righteous believers saying, "O My bondsmen! You shall have no fear today, neither will you grieve..." Describing these bondsmen, Allah says that they are "Those who believe in Our verses and were obedient." They will then be told, "You and your spouses should enter into Heaven jubilantly." Allah then mentions one of the bounties that people will enjoy in Heaven when He says, "Bowls and cups of gold will be passed around... Youthful servants will serve food and drinks to the people of Heaven.
Allah then encapsulates all the bounties of Heaven when He says, in Heaven there shall be whatever the heart desires and whatever pleases the eye." Irrespective of how wealthy a person may be in this world, he can never have whatever he desires. There are still things that may be too expensive for him, or which he cannot purchase. Even if the item can be purchased, there are times when he will be unable to enjoy it because of various reasons -ill health being a major reason. Even if a person is in the process of realising his desires in this world, he may never live long enough to witness the culmination.
The above verse makes mention of gold utensils, while a verse of Surah Dahar also speaks about silver utensils. One cannot compare the gold and silver of Heaven to that of this world, which has to be purified and smelted. It is not permissible for Muslim men and women to eat or drink from utensils made of gold or silver.
Sayyidah Umm Salamah t+ «i\ 2, reports that the Holy Prophet « i lo
ri-ysaid, "Do not eat or drink from utensils of gold and silver." He also said,
"The person who eats or drinks from gold or silver utensils is filling his belly with the fire of Hell."
Sayyidina Hudhaifah «+ a ..2, reports that Muslims may not eat or drink from gold and silver utensils because these are meant for the disbelievers in this world and for the Muslims in the Hereafter. Allah also says that Heaven will contain "whatever pleases the eye." This means that nothing in Heaven will
Surah Az-Zukhruf 43: 74-80
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Anwar-ul-Bayan (v. 8)
be unpleasant to look at. Everything a person looks at will be source of pleasure for him. He will also not be prohibited from looking at anything
there. The concept of an "evil glance" will be non-existent there. To crown it
all, these pleasures will never end because the people of Heaven will be told, "You will abide there forever."
In commemoration of the good deeds people do, they will be told, "This is Heaven, which you have been made to inherit because of the deeds you carried out and you will gave an abundance ofruit to eat in Heaven."
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(74) Verily, the criminals shall suffer the punishment of Hell forever. (75) The punishment shall not be lessened for them, and they will lose all hope there. (76) We did not oppressed them, but they were oppressors themselves. (77) They will call out, "O Malik! Your Lord should settle our matter." He will reply, "You people will certainly have to remain (here)." (78) We definitely brought the truth to you, but most of you disliked the truth. (79) Or have they devised a resolute plot? Indeed, We are also plotting. (80) Or do they think that We do not hear their secrets and their stealthy meetings? Most certainly We do, and Our scribes are with them, writing.
THE DISBELIEVERS WILL SUFFER FOREVER IN HELL, WHERE THEIR PUNISHMENT WILL NOT BE LESSENED
After mentioning the bounties that the people of belief will enjoy, Allah now begins to discuss the plight of the disbelievers. Allah says, "Verily, the criminals shall suffer the punishment of Hell forever. The punishment shall not be lessened for them, and they will lose all hope (of salvation) there." Another interpretation of losing hope is that they will be in perpetual sorrow because of the severity of Hell.
"We never oppressed them, but they were oppressors themselves." When the truth came to them in the world, they refused to accept it, thereby drawing Allah's punishment to themselves.
Thereafter, Allah mentions the request that the people of Hell will make to the chief keeper of Hell, who is an angel called Malik pu ale. "They will call out, `O Malik! Your Lord should settle our matter (by taking our lives so that we are saved from punishment).' He will reply, `You people will certainly have to remain (here).'" ie. you will have to remain here forever without emerging and
Surah Az-Zukhruf 43: 81-89
Z
Anwar-ul-Bayan (v. 8
without dying.
Sayyidina A'mash «lc 4! a», says that he heard that the period of a thousand years will pass between the request of the people in Hell and the reply of the keeper [Sayyidina Malik «ls i) ax].
Tirmidhi reports that the inmates of Hell will consult with each other to make a request before the keepers of Hell. They will ask, "Supplicate to your Lord to lessen a day of punishment for us." Thereupon the keepers will reply, "Did your messengers not come to you with clear signs?" The people will reply, "Certainly." The keepers will then say, "Then you supplicate. The supplication of the disbelievers is
lost." [Surah Mu'min (40), verses 49 and 50]
The inmates of Hell will be told, "We definitely brought the truth to you, but most of you disliked the truth. "It was this aversion for the truth that landed these people into Hell. The Quraysh of Makkah detested the message of the Holy Prophet 1-5 «Je «i! Lo, and devised many plots to hinder the Holy Prophet 4 ry «le. In fact, they even plotted to assassinate him. Allah says, "Or have they devised a resolute plot? Indeed, We are also plotting." Allah says that the polytheists are foolish to think that they can harm the Holy Prophet -l- «le a! lethrough their schemes. Allah's protection was always with the Holy Prophet « ai 1. ry, and therefore their plots could never succeed. Allah says in Surah Tur, "Or are they plotting something? Indeed those who disbelieve will themselves be ensnared in a plot." [Surah 52, verse 42]
Allah says further, "Or do they think that We do not hear their secrets and their
stealthy meetings? Most certainly We do, and Our scribes are with them, writing." No secret conspiracies are hidden from Allah. He is Aware of everything that people do and say, and He will punish them accordingly.
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(81) Say, "If Rahman had a son, then I would have been the first wiseaitepen® (82) The Lord of the heavens and the earth, the Lord of the Throne is Pure from whatever people associate with Him. (83) So leave them to engage in talks and to play until they encounter the day that they have been promised. (84) It is Allah
Surah Az-Zukhruf 43: 81-89 rr
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Who is the Deity the heavens and the Deity on earth. He is the Wise, the All
Knowing. (85) Blessed is that Being to Whom belongs the kingdom of the heavens, the earth and whatever is between the two. The knowledge of Judgment day is only with Him, and to Him shall you all be returned. (86) Those (gods) that they worship besides Allah have no power to intercede, except for the one who attests to the truth and those who have knowledge. (87) If you have to ask them who created them, they will definitely say, "Allah So where are they wandering astray? (88) And (Allah knows) the statement of the Holy Prophet when he said, O my Lord! This is a nation who refuse to believe. (89) Ignore
them and say, "Salam ~. They will soon come to know.
ALLAH'S GREAT QUALITIES AND EXEMPTION FROM POLYTHEISM
This Surah refers to the polytheists who called the angels Allah's daughters and the Christians who called Sayyidina Isa pW! ate Allah's son. In the verse being discussed, Allah refutes these beliefs by instructing the Holy Prophet 4! Ls py ateto say "If Rahman had a son, then I would have been the first worshipper." However, since Allah has no children, only He should be worshipped. Allah's disassociation with all partners is then expressed in the verse: "The Lord of the heavens and the earth, the Lord of the Throne is Pure from whatever people associate with Him."
Allah then addresses the Holy Prophet ; wt 3! w+ saying, "So leave them to engage in (their frivolous) talks and to play until they encounter the day that they have been promised." In fact, everything in this world is play and sport. Allah says in Surah Hadid "Know that the life of this world is merely play, futility, decoration, boasting among each other and rivalry in wealth and children. The example of this is like rain, the plants of which amaze the farmers. Thereafter it dries and you will see it become yellow, only to be reduced to bits. In the Hereafter there shall be severe punishment, forgiveness and {Allah's) pleasure. The life of this world is but a commodity of deception." The disbelievers and polytheists are so engrossed in the futile matters of this world `that they completely forget about the Hereafter. According to various commentators, "the day that they have been promised" refers to:
G3 the day of their death, Q) the Day of Judgment, CL} the Battle of Badr.
"It is Allah Who is the Deity in the heavens and the Deity on earth. He is the Wise, the All Knowing." No other being is worthy of worship and none possesses the qualities that Allah possesses.
Allah continues to say, "Blessed is that Being to Whom belongs the kingdom of the heavens, the earth and whatever is between the two. The knowledge ofJudgement day is only with Him, and to Him shall you all be returned." Upon people's return to Allah they will be justly rewarded or punished.
When the polytheists are censured for worshipping idols, they claim that
Surah Az-Zukhruf 43: 81-89
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they worship Allah, but pray to the idols only so that the idols may intercede on their behalf before Allah. This was only an excuse because lifeless objects cannot even speak, let alone intercede. Then too, only those who have permission from Allah can intercede. Allah has never commanded them to regard their gods as intercessors, neither has He ever appointed them as intercessors. Allah's Prophets >!) ple preached oneness of Allah and abstinence from polytheism. Worship of other gods as intercessors was never encouraged. However, the polytheists concocted their own beliefs to support their whims.
On the Day of Judgment, only those people permitted by Allah will be able to intercede. With reference to this, Allah says, "Those (gods) that they worship besides Allah have no power to intercede, except for the one who attests to the truth and those who have knowledge (only they will be permitted to intercede)." Allah says in Ayatul Kursi , "Who is there to intercede before Him without His permission?" Allah says in Surah Anbiya, "only the one with whom He is pleased will be able to intercede." [Surah 21, verse 28]
The author of "Ruhul Ma'ani" says that "the one who attests to the truth and those who have knowledge" also refers to the angels, Sayyidina Isa pu! «le and Sayyidina Uzair pW!) ale even though they were worshipped. However, they will not want to intercede on behalf of the disbelievers, neither will they ever be permitted to do so.
"If you have to ask them who created them, they will definitely say, `Allah'." Despite acknowledging the fact that Allah is their Creator, the disbelievers still worship other beings. This clearly displays their foolishness. Therefore, Allah
asks, ©
"And (like Allah has knowledge of Judgment, Allah also knows) the
statement of the Holy Prophet ply «le \ Le when he said, `O my Lord! This is a nation who refuse to believe. « In response to this statement Allah tells the Holy Prophet
pry ade a te, `ignore them (i.e. do not expect them to believe) and say, `Salam'."
This is not the "Salam" that one greets with, which is actually a supplication for the peace and safety of the person. It is rather a statement to denote parting, which tells the addressee that his company is not desired. Referring to the same type of "Salam", a verse of Surah Qasas reads:
"When they hear futility, they turn away from it saying, `Our deeds are ours and your deeds are yours. We greet you with peace (Salam). We do not wish to converse with the ignorant." [Surah 28, verse 55]
Allah concludes the Surah by saying, "They will soon come to know. « The disbelievers will learn the error of disbelief and polytheism when they are faced with Allah's punishment in this world or in the Hereafter.
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(1) HaMim. (2) By the oath of the Clear Book! (3) We have revealed it on a blessed night. Verily We are the Warners. (4) The decision of every matter of wisdom is passed on this night... (5) ... as a command proceeding from Us. We are certainly the ones who send (Prophets).. (6) ..by way of mercy from Us. He is certainly All Hearing, All Knowing; (7) The Lord of the heavens, the earth and whatever is between the two. If you will be convinced. (8) There is no Deity `besides Him Who gives life and death. He is your Lord and the Lord of your predecessors. (9) However, they are frolicking in their doubts.
THE QUR'AN WAS REVEALED ON A BLESSED NIGHT. ALLAH GIVES LIFE AND DEATH AND IS THE LORD OF ALL MANKIND, PAST, PRESENT AND FUTURE _
Allah says that the Qur'an was revealed on a "blessed night". The most accurate interpretation of the "blessed night" is that it is Laylatul Qadr (The Night of Power). The following two verses support this interpretation:
(Q "The month of Ramadhan is the month in which the Qur'an was revealed as a guide for mankind..." [Surah Bagarah (2), verse
185]
fH) "Verily, We revealed the Qur'an on Laylatul Qadr." [Surah
Surah Ad- Dukhan 44: 10-16
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Sayyidina Ikrima «4 \ ax, [Who was a student of Sayyidina Abdullah bin Abbas «+ 4\ 2] is of the opinion that "a blessed night" refers to the night of the 15th of Shaban, known as the Night of Bara'ah. In support of this interpretation, a hadith is quoted in which it is mentioned that sustenance and deaths for the
forthcoming year are determined. However, this narration is not authentic. There
are also no Ahadith that state that the Qur'an was revealed on this night.
The question may arise that since the Qur'an was revealed gradually over a
period of 23 years, how can it be said that it was revealed in a single month of
Ramadhan, or in a single night of Qadr? Some commentators have mentioned that the revelation of the Qur'an began on the night of Qadr, during the month of
Ramadhan. A more veritable answer to this is that on the night of Qadr the entire Qur'an was revealed at once from the Lowhul Mahfuz (Protected Tablet), to the sky above the earth. Here it was placed in the Baitul Izzah. It was from this place
that it was then gradually taken, through the order of Allah, by Sayyidina Jibr'il put ale to the Holy Prophet - ae a! t+ over a period of 23 years.
"Verily We are the Warners." Through the Qur'an, Allah warns His bondsmen about the terrible consequences of disbelief and disobedience to Allah's commands. This encourages man to do good deeds and to shun evil.
"The decision of every matter of wisdom is passed on this night as a command proceeding from Us." The author of "Ma'alimut Tanzil" has translated "kullu amrin Hakim" (translated above as "every matter of wisdom") as "every ordained/determined matter". He also reports from Sayyidina Abdullah bin Abbas «s | 2, that everything to occur in the forthcoming year is copied from the Lowhul Mahfuz (Protected tablet) and detailed to the angels who will facilitate these matters. These matters include sustenance, good, evil, deaths, etc. Even the names of people who will be performing Hajj the following year are recorded.
"We are certainly the ones who send (The Holy Prophet's) by way of mercy from Us. "It is out of Allah's mercy that He sends the Holy religion Prophets >! -¢ and books to guide man in this world.
"He is certainly All Hearing, All Knowing, the Lord of the heavens, the earth and whatever is between the two. Ifyou will be convinced (then understand that Allah sent the Prophets > ele and revealed the divine scriptures). There is no Deity besides Him Who gives life and death. He is your Lord and the Lord of your predecessors. However, they are frolicking in their doubts." They have no concern for the Hereafter, no concern to ponder over the facts and no concern for their own welfare because they are too engrossed in frivolities.
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(10) So wait for the day when the sky will issue forth a manifest smoke. (11) ... which will envelope mankind. This is a painful punishment. (12) "O our Lord! Remove this punishment from us and we will surely believe." (13) From where (now) can they have advice when a manifest messenger has already come to them... (14) ...and they turned away from him saying, "He is a trained madman"? (15) We shall alleviate the punishment for a while, but you people will certainly return. (16) The day when We shall seize them with a firm hold. Surely We will exact retribution.
PEOPLE ARE WARNED ABOUT THE DAY WHEN A SMOKE FROM THE SKY WILL ENVELOPE PEOPLE AND ALLAH'S GRIP WILL BE FIRM
Allah says, "So wait for the day when the sky will issue forth a manifest smoke which will envelope mankind. This is a painful pynishment."
Many commentators are of the opinion that this smoke is one of the signs of Judgment day and it will fill the atmosphere between the earth and the sky. As a result of this smoke, the faithful believers.will catch a cold, while the disbelievers and sinners will experience great difficulty in breathing. A hadith of Muslim (v.2 p.392), which is narrated by Sayyidina Hudhaifah bin Usaid Ghifari « 41 2, mentions ten signs of Judgment day, among which the smoke is also included. Therefore, this "smoke" has not yet appeared. It will only appear close to the Day of Judgment. This is the opinion of Sayyidina Ali « «i w*,, Sayyidina Abdullah bin Abbas «« ai 4), Sayyidina Abdullah bin Umar «+ a ies) Sayyidina Abu
Hurayrah «+ BN 92, Sayyidina Zaid bin Ali ale i aa, Sayyidina Hasan «J+ aN aay, Sayyidina Ibn Abi Mulaykah «Jc i a», and many others.
The second opinion is that of Sayyidina Abdullah bin Mas'tid «s+ a 2, which is reported in Bukhari (v.2 p.714.15). When someone mentioned to Sayyidina Abdullah bin Mas'tid « 4) 2, that certain people have interpreted "the day when the sky will issue forth a manifest smoke" as an occurrence to take place before Judgment day, he became upset. He said, "Whoever has knowledge
should comment, while those without knowledge should say, `Allah knows best'
(because admission of one's ignorance is a part of knowledge). When the Quraysh rejected the Holy Prophet i.) ale a le, he prayed to Allah saying, `O Allah! Assist me against them by afflicting them with seven years of drought as took place during the time of Sayyidina Yusuf WI! al.' Allah accepted this supplication and a severe drought took its toll on the Quraysh. Matters deteriorated to such an extent that they were forced to eat carrion and bones. They suffered so much hunger that they actually began to see smoke emerging from the sky. It is with reference to this that Allah says, `Wait for the day when the sky will issue forth a manifest smoke.' It was then that the Quraysh cried out, `O our Lord! Remove this punishment from us and we will surely believe."
Sayyidina Abdullah bin Mas`id «+ i .», continued to recite the verses of Surah Dukhan up to verse 15, ending with the words "We shall alleviate the punishment for a while, but you people will certainly return . Thereafter he asked,
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"Will the punishment of the Day of Judgment be alleviated?" In this way he proved that the punishment of the "smoke" cannot refer to punishment that will occur on the Day of Judgment.
It transpired after this that the Quraysh sent Sayyidina Abu Sufyan (who
was then not a Muslim) to the Holy Prophet pty ale rf he. He entreated the Holy
Prophet pW) we ii te saying, "O Muhammad ¢l-y at si) te! You encourage the fostering of good family ties. Your people are being destroyed. Please make
supplication to Allah to alleviate this hardship." Consequently, The Holy Prophet iy «le si lesupplicated to Allah and the raims began to fall. The drought was broken, but the Polytheists still refused to believe, as Allah says, "but you people will certainly return (to disbelief)."
When they refused to believe, Allah revealed the verse saying, "The day
when We shall seize them with a firm hold. Surely We will exact retribution." This took place when the polytheists were killed and captured during the Battle of Badr.
The polytheists promised to accept Islam when they prayed, "O our Lord!
Remove this punishment from us and we will surely believe." Allah says, "From where (now) can they have advice when a manifest messenger has already come to them and they turned away from him saying, `He is a trained madman." They have already rejected a great personality like the Holy Prophet -l-) | Le, whose upright character was renowned and who even showed them miracles. Therefore, it cannot be hoped that they will ever desist merely for fear of punishment.
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(17) Before them We have definitely tested the people of phara'oh (Fir'aun), to whom an honourable messenger came... (18) .....(saying to them) "Hand over
Surah Ad- Dukhan 44: 17-33
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Anwarul-Bayan {y,8)
Allah's bondsmen to me. I am a trustworthy messenger to you." (19) "And do
not rebel against Allah. I have come to you with a clear proof." (20) "I seek
refuge with my Lord and your Lord that you should stone me." (21) "If you will
not believe me, then stay away from me." (22) He then supplicated to his Lord
saying, "These people are certainly a sinful nation." (23) (Allah said), "Leave
with my bondsmen by night, you will surely be pursued." (24) "Leave the sea as
it is, for they (the people of phara'oh (Fir'aun)) are an army who will be
drowned." (25)Plenty were the gardens and springs that they left... (26) .....along
with the plantations, palatial homes... (27) .... and articles of pleasure which they .
enjoyed... (28) .... likewise. We then made others successors to this. (29) Neither
the sky nor the earth wept for them, and they were denied reprieve. (30)
Undoubtedly We saved the Bani Isra'i] from a disgraceful punishment... (31) ....
of phara'oh (Fir'aun). He was certainly a haughty person from those who
transgress. (32) Without doubt We granted superiority to the Bani Isra`il over the
universe because of their knowledge. (33) And We gave them such signs in
which there was clear grace.
;
A MESSENGER COMES TO THE PEOPLE OF PHARA'OH (FIR'AUN) AND THEY ARE DROWNED WHEN THEY REJECT HIM
Allah says, "Before them (i.e. the Quraysh) We have definitely tested the people of phara'oh (Fir'aun), to whom an hoftourable messenger [Sayyidina Musa p> «c] came." Phara'oh (Fir`aun) and his people were oppressing the Bani Isra' il, enslaving them and torturing them mercilessly. Therefore, Sayyidina Musa «te ea told them "Hand over Allah's bondsmen to me. (I am not merely talking on my own strength because) I am a trustworthy messenger (of Allah) to you." He then warned them, "And do not rebel against Allah. I have come to you with a clear proof (miracles)."
When Sayyidina Misa XW! «J+ continued to preach to the people, Phara'oh
(Fir`aun) and his people decided to assassinate him. It was then that Sayyidina
Misa (I! <l¢ fearlessly said to them, `I seek refuge with my Lord and your Lord that
you should stone me. If you will not believe me, then (at least) stay away from me
(because harassing me would condemn you further and obstruct others from
guidance)."
;
Eventually, Sayyidina Musa %i «Je made supplication to Allah saying, "These people are certainly a sinful nation (so punish them)." Allah accepted his supplication and decided to punish them. In preparation for the pending punishment, Allah commanded Sayyidina Musa pt.) ale, "Leave with my bondsmen by night (for the sea, but remember) you will surely be pursued (by Phara'oh (Fir'aun) and his army)."
Sayyidina Musa p>... «Je left with the Bani Isra'il one night. When Phara'oh
(Fir'aun) received news of this, he mustered a large army and set out in pursuit of
the Bani Isra`il. Allah instructed Sayyidina Musa -%| «ls to strike the ocean with his staff, causing the waters to stop and make several dry paths for them to cross over to the opposite shore. The Bani Isra'il managed to cross over calmly and phara'@h (Fir`aun) followed with his troops. When the Bani Isra'il went across, Allah closed the paths in the sea, thereby drowning phara'oh (Fir'aun) and his army. With reference to this, Allah said to Sayyidina Musa p>») ale, "Leave the sea
Surah Ad- Dukhan 44: 34-42
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Anwar-ul-Bayan (vy. 8
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as it ts, for they (the people of Fir'oun) are an army who will be drowned."
Like other people who are infatuated with the world, Phara'oh (Fir'aun) and his people were also proud of and boastful about their riches. However, they had to leave everything behind when they were drowned. Allah says about them, "Plenty were the gardens and springs that they left along with the plantations, palatial homes, and articles of pleasure which they enjoyed likewise. We then made others (the Bani Isra`il) successors to this." The explanation of the Bani Isra'il becoming successors to the land of Egypt has been given in the commentary of verse 59 of
Surah Shu'ara (Surah 26) where Allah says, "And We made the Bani Isra'il successors to them."
Allah further says, "Neither the sky nor the earth wept for them, and they were
denied reprieve." Although they used to receive sustenance from the sky (rain) and the earth, the sky and earth detested these people because Allah disliked them. Therefore, none was grieved at their deaths.
THE HEAVENS AND THE EARTH WEEP AT THE DEMISE OF A | BELIEVER
Sayyidina Anas bin Malik «s 41 _.2, narrates that the Holy Prophet «+ ai lo
rL-ysaid, "Every believer has two doors in the heavens. His deeds enter through
one, while his sustenance descends through the other. When the believer passes away, these two doors weep for him. Allah refers to (the weeping of) these doors when He says, `Neither the sky nor the earth wept for them (the disbelievers), and they were denied reprieve." [Tirmidhi Chapter of the commentary of Surah Dukhan].
THE FAVOURS BESTOWED ON THE BANIISRA' IL
Allah says, "Undoubtedly We saved the Bani Isra`il from a disgraceful punishment of Phara'oh (Fir`aun). He was certainly a haughty person from those who transgress. Without doubt We granted superiority to the Bani Isra'il over the (inhabitants of the) universe (during their period) because of their knowledge."
In addition to this Allah "gave them such signs in which there was clear grace." i.e. Allah bestowed such bounties on them, in which Allah's might and power could be clearly witnessed, e.g. rescuing them from the clutches of phara'oh (Fir'aun) who used to slaughter their boys; cleaving the sea open for them so that. they could pass safely; sending Manna and Salwa from the heavens as their sustenance and creating numerous Prophets -i page and nines from. their progeny.
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(34) Verily these people say... (35) ... "This is merely our first death and we will not be resurrected." (36) "Bring forth our forefathers if you are truthful." (37) Are they better than the people of Tubba and those before them? We destroyed them all, for they were all sinners. (38) We have not created the heavens, the earth and whatever is between the two in vain. (39) We have created them with wisdom, but most people do not know. (40) Indeed, the Day of Judgement has been stipulated for all of them. (41) The day when one companion will be of no avail to another, neither shall they be assisted... (42) ... except for those on whom Allah has mercy. Allah is undoubtedly the Mighty, the Most Merciful.
THE ARGUMENT OF THOSE WHO DENY JUDGMENT DAY, WHO ARE NO BETTER THAN THE PREVIOUSLY DESTROYED NATIONS
Allah quotes those who deny the coming of Judgment day, who believe that people die only once and will remain dead corpses until eternity. They said, "This is merely our first death and we will not be resurrected." To prove their standpoint, they challenge the believers by saying, "Bring forth our forefathers if you are truthful (in saying that people can be resurrected)."
Allah refutes their argument by stating, "Are they better than the people of Tubba and those before them? We destroyed them all, for they were all sinners." The
people of "Tubba" as well as the powerful nations before them denied the
Prophets -1 ele who came to them because they regarded themselves as
mighty people. However, all their might and authority could not assist them
when Allah's punishment seized them. Allah says in Surah Saba, "Those before
them denied. These people (at present) cannot even reach a tenth of what We gave them (the previous nations), yet they falsify My messengers. How will My retribution be?"
[Surah 34, verse 45]
;
WHO WERE THE PEOPLE OF "TUBBA"?
Commentators have deliberated at length about who were the people of "Tubba". The author of "Ma'alimut Tanzil" (v.4 p.153) has also penned an
extensive treatise on the subject. In short, all commentators are unanimous about
the fact that the word "Tubba"is a title of the kings of Yemen just as Caesar (Qaiser) was a title of Roman emperors and Kisra (Khusro) was the title of Persian kings.
The "Tubba" referred to in the above verse was a particular Yemeni king whose name was As'ad bin Malik and was known as Abu Kurb. Sayyidina Muhammad bin Is'haq «+ 4 4, narrates from Sayyidina Abdullah bin Abbas as | 2, that this Tubba was once passing. by Madinah when he decided to attack the town. Learning of his intentions, two Rabbi (Jewish Scholars) from the Jewish Banu Qurayzah tribe of Madinah approached the Tubba. Their names were Ka'b and Asad. They said to him, "Do not destroy this town. We fear that a fleeting punishment will afflict you if you do not take heed to what we say. This is the place of migration for one of Allah's Prophets 9) -¢le. He will hail from
Surah Ad- Dukhan 44: 34-42
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Anwar-ul-Bayan (Vv.8)
the Quraysh, his name will be Muhammad ¢l-) «le I le and will be born in Makkah."
Thus saying, they managed to persuade him to change his mind. They then invited him to accept their Din (religion), which he eventually did. He later left from Madinah and headed back to Yemen along with the two Rabbis and a few more Jews. On the way to Yemen they passed by the tribe of Banu Hudhail who asked the king whether he wished to learn of a house that was a treasure of pearls, emeralds and silver. When he inquired, they told him that the Ka'ba in Makkah was the place. The Banu Hudhail told him this so that he could be destroyed when attempting to plunder the Ka'ba because they knew that any person who made this attempt was destroyed.
When the Tubba consulted with the two Rabbis, they told him, "The Ka'ba
is the only house in our knowledge that is associated with Allah. You can pray there, make offerings there and shave your hair. These people have advised you in this manner because of the enmity they bear for you." When the Rabbis advised him thus, the Tubba apprehended a few people of the Banu Hudhail and cut off their hands and legs. He also pierced their eyes with hot needles to blind
them, after which he crucified them. The Tubba then proceeded to Makkah, where he shrouded the Ka'ba, sacrificed an animal and remained there for a few
days. He also made Circumambulation of the Ka'ba and shaved his hair. He then returned for Yemen.'
Before entering Yemen, his own tribe, the Bani Himyar confronted him and refused to permit him entry into Yemen because he had forsaken their Din (religion) of idolatry. He invited them to accept his Din (religion), telling them that his Din (religion) was better than theirs. They eventually decided that a fire should arbitrate in their dispute. The fire they ignited consumed all their idols and their adornments, while it receded when it reached the Rabbis . This was the beginning of a rapid spread.of Judaism in Yemen. The people of Tubba were therefore believers 700 years before the Prophet hoo =f the Holy Prophet i to ri-y steand 100 years before that of Sayyidina Isa pu ue.
Sayyidah Ayshah + 4 .», advised people not to speak ill of the people of Tubba becaiise they were good people. "Ma'alimut Tanzil" reports from Sayyidina Sahl bin Sa'd «« . ...2, that the Holy Prophet Ly «lr ai Lo said, "Do not speak ill of the people of Tubba because they had become Muslims."
["Musnad" of Ahmad v.5 p.340]
In his "Musannaf", Abdur Razzaq «+ | a, reports from Sayyidina Abu Hurayrah «+ 4) ,», that the Holy Prophet -L-y «le 4\ de said, "I do not know whether Tubba was a Prophet or not."
Whereas the above narrations make it clear that the Tubba was a good person, it cannot be determined exactly when his people were destroyed.: However, the above verse of Surah Dukhan and verse 14 of Surah Qaf (Surah 50) make it clear that they were eventually destroyed. It may be said that Allah's punishment afflicted them when they refused to accept oneness of Allah on the
occasion when the fire was made an arbitrator over them.
Allama Ibn Kathir «Je i! a», writes that the name of the Tubba in question
Surah Ad- Dukhan 44: 43-50
541
Anwar-ul-Bayan . 8)
was As`ad and he was known as Abu Kuraib. His father was called Malkiku and he ruled for 326 years. Allama Ibn Kathir «Je i a», writes further that although the Tubba's people accepted oneness of Allah upon his invitation, they reverted to infidelity after he passed away. They then began to worship idols and fire afterwards, as a result of which Allah destroyed them, as mentioned in Surah Saba (Surah 34, verses 15 to 21). Therefore, according to Allama Ibn Kathir «le a aa, the people of Tubba were the people of Saba. [Tafsir of Allama Ibn Kathir < a un, v4 p. 143/4]
Thereafter Allah says, "We have not created the heavens, the earth and whatever
is between the two in vain. We have created them with wisdom, but most people do not know." One of the reasons of wisdom behind the creation of the universe is that man may recognise Allah's power and might. Allah says in Surah Yasin, "Does the One Who created the heavens and the earth not have the power to create the likes of them? Why not? He is the Prolific Creator, the All Knowing." [Surah 36, verse 81]
NONE SHALL BE ABLE TO ASSIST ANOTHER ON THE DAY OF JUDGMENT
"Indeed, the Day of Judgement has been stipulated for all of them (whether they believe in it or not. It will be) the day when one companion will be of no avail to another, neither shall they be assisted, except for those on whom Allah has mercy." The effect of Allah's mercy upon the believers will be that their relationship in this
world will be maintained in the Hereafter, where they will intercede on behalf of
each other, thereby being of assistance to each other. Allah is perfectly Capable of exacting retribution from the disbelievers because "Allah is undoubtedly the Mighty", and He will also shower His mercy upon the believers because He is "the Most Merciful."
The Arabic word "moula" (translated above as "companion ") is derived from the root word "waliya", which refers to the friendship of two persons.
Therefore, each friend will be called the "moula" of the other (and each one may refer to the other as "moulana" i.e. "our friend"). This relationship will be dissolved in the Hereafter, except in respect of those believers upon whom Allah showers His special mercy. This relationship will be maintained only between
the believers. No disbeliever or Muslim will be able to assist any disbeliever at
all. Of course, Allah will permit only certain believers to intercede on behalf of those whom He wills.
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(43) Verily the tree of Zaqqim... (44) ....shall be food for the sinful. (45) it will be
Surah Ad- Dukhan 44: 51-57
542
Anwéar- ul-Bayan (v. 8)
like the residue of oil and will boil in the bellies... (46) ...just as water boils. (47)
"Grab him and drag him to the very midst of the Blazing Fire!" (48) "Then pour the punishment of boiling water over his head." (49) "Taste! You are surely most honourable and esteemed." (50) "This is what you used to doubt."
THE INMATES OF HELL WILL EAT FROM ZAQQUM AND WILL HAVE BOILING WATER POURED OVER THEM
The previous verses dealt with those who deny Judgment day. The verses under discussion discuss the suffering that will afflict the disbelievers in the Hereafter. Allah says, "Verily the tree of Zaqqum shall be food for the sinful." When the inmates of Hell will experience extreme hunger, one of the foods that will be fed to them will be the tree of Zaqqum. Allah says in Surah Saffat, "It is a tree that emerges from the depths of Hell. Its fruit resembles the heads of snakes." [Surah 37, verses
64,65]
The tree will be extremely bitter and its taste will resemble "the residue of oil" Despite its contemptible appearance and horrible taste, they will be forced to eat it because of the severe hunger they will suffer. When it will reach their bellies, it "will boil in the bellies just as water boils." In addition to this, they will fill their bellies with it, as mentioned in Surah Waqi'ah [Surah 56, verse 53}.
Sayyidina Abdullah bin Abbas «s \ .,2, reports from the Holy Prophet _J~ rivy ale al, "If even a drop from the Zaqqum tree was to be dropped onto the earth, it would contaminate the food of all mankind. So what do you think about the person whose diet it will be?" ["Targhib wat Tarhib" v.4 p.480]
The angels will be commanded, "Grab him and drag him to the very midst of the Blazing Fire!" Besides suffering the tree of Zaqqaum, which will boil in his belly, the inmate of Hell will have boiling water poured over his head. Allah will command the angels saying, "Then pour the punishment of boiling water over his head." Allah says in Surah Hajj, "Boiling water will be poured over their heads.
Whatever is in their bellies, as well as their skins will be melted with it." [Surah 22, verses
19,20]
THE RESULT OF ARROGANCE
Although a person may have been a king, a president or any other leading statesman in this world, and may have enjoyed tremendous popularity and
esteem, he will suffer the terrible tortures of Hell if he is not a believer. This
punishment will leave him in a sordid and miserable condition. He will be reminded of his pomp and glory in this world (which he regarded as his means of success) when he will be told in Hell, "Taste! You are surely most honourable and esteemed. This is what you used to doubt." Those of us who love the glamour of this world should take heed.
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Surah Ad- Dukhan 44: 51-57
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(51) Verily the abstinent ones shall be in a place of peace... (52) ... in gardens and springs. (53) They will wear clothing of fine silk and thick silk, and will be seated facing each other. (54) This is how it will be. We will also marry them to fair, large-eyed damsels. (55) In comfort, they will call for all types of fruit there. (56) They will not taste death there, except for the first death (of this world). Allah will save them from the punishment of the Blazing Fire... (57) ..... as a favour from your Lord. This is the greatest success.
THOSE WHO ABSTAINED FROM EVIL SHALL ENJOY GARDENS, SPRINGS AND THE CLOTHING AND SPOUSES OF HEAVEN
FOREVER
After describing the terrible plight of the people of Hell, Allah speaks about the bounties to be enjoyed by thése who abstained from disbelief and polytheism. These shall be:
First.
Verily the abstinent ones shall be in a place of peace..." People will have no fear, grief or anxiety in Heaven, neither will they have to worry about leaving the
place.
Second. They will abide "in gardens and springs..."
Third. They will wear clothing offline silk and thick silk"
Fourth.
They "will be seated facing each other." Commentators mention that will be seated in such a manner that
none shall see the nape of the other.
Fifth.
We will also marry them to fair, large-eyed damsels." The
Arabic word "hur" is the plural of "hawra", which
refers to a fair woman who possesses beauty that it appealing to every eye. Sayyidina Anas bin Malik 2, - «e di reports that Holy Prophet ply a+ ai jo said, "If a damsel of Heaven has to peek into this world, she would illuminate the atmosphere between the sky and the earth and fill it with her fragrance. It is a fact that the scarf on her head is more valuable than
the earth and all its contents." [Bukhari]
Sayyidina Abu Sa'id Khudri «« s\ .», narrates from the Holy Prophet ail gle
iy ate that each man of Heaven will have at least two wives. Each will be
wearing seventy outfits and the marrow in the bones of her legs will be visible
from outside. [Tirmidhi]
Sixth.
In comfort, they will call for all types of fruit there."
Seventh. "They will not taste death there, except for the first death
Surah Ad- Dukhan 44: 58-59
544
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Anwar-ul-Bay an (Vv.8)
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(of this world)." After reaching the Hereafter they will have no fear of death any more.
Eighth.
Allah will save them from the punishment of the Blazing Fire as a favour from your Lord." Salvation from Hell and entry into Heaven can be attained only by Allah's grace. It is not compulsory for Allah to accord this favour on any person. It is purely through His grace that Allah accepts the belief and
deeds of people.
Allah then declares, "This is the greatest success." This sentence reminds man that the material things that he regards as a means of success are in fact useless to him in the Hereafter. He should therefore concentrate his efforts on the Hereafter and make his way to Heaven because this will truly mean success for him.
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(58) We have made the Qur'dn easy on your tongue so that they may understand. (59) So wait, for they are waiting as well.
WE HAVE MADE THE QUR'AN EASY ON YOUR TONGUE
Surah Dukhan began with mention of the Qur'an and now concludes on the same note. Allah says, "We have made the Qur'an easy on your tongue so that they may understand." The Holy Prophet's pl-y ate | le language was Arabic, so the Qur'an was also revealed in Arabic so that it could be easy for him as well as for
the Arabs who were the first addressees of the Qur'an.
"So wait, for they are waiting as well." If the disbelievers refuse to accept the message of Islam and are waiting to cause harm to the Holy Prophet «+ il ge ~-, then it should be noted that nothing will materialise from their schemes because Allah will ensure his safety. Allah says in Surah Tar, "Or do they say, "He is a poet whose death we are eagerly awaiting'? Say, `Wait, for I am also waiting with you." [Surah 52, verses 30,3 1]
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Surah Al-Jathiyah 45: 1-6
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Anwar-ul-Bayan (v.58)
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In the name of Allah, the Beneficent, the Most Merciful.
(1) HaMim. (2) The revelation of the Book is from Allah, the Mighty, the Wise. (3) There are certainly many signs in the heavens and the earth for the believers. (4) In your creation and the creatures that We have spread out, there are also numerous signs for those with conviction. (5) The alternation of the night and day; the sustenance that Allah sends from the skies that revives the earth after its death; and the tuming of the winds; are all signs for people with understanding. (6) These are Allah's verses that We recite to you with the truth. So in what fact will they believe in after Allah and His signs?
THE VARIOUS SIGNS THAT DENOTE THE EXISTENCE AND ONENESS OF ALLAH
Allah begins the Surah by saying that "The revelation of the Book (Qur'an) is from Allah, the Mighty, the Wise." Allah then enumerates the various signs of His grandeur. Allah says, "There are certainly many signs in the heavens and the earth for the believers."
The believers witness these many signs of Allah's greatness and ponder over them. In so doing, they are affected by Allah's greatness, which settles deep within their hearts.
Allah further says, `in your creation and the creatures that We have spread
a Surah Al-Jathiyah 45: 7-1)
546 an) Anwar-, ul-Bayan (v, 8
out, there are also numerous signs for those with conviction. The alternation of the night
and day; the sustenance (rain) that Allah sends from the skies that revives the earth after its death; and the turning of the winds; are all signs for people with understanding." The
revival of dead earth refers to the flourishing meadows and plantations that grow on the once arid land after good rains fall. The changing of the winds refers
to various winds blowing in different directions, some being hot, others cold; some being beneficial and others destructive. People with understanding perceive all these phenomena around them and realise that all of this occurs only by the command and power of Allah.
"These are Allah's verses that We recite to you with the truth." The Qur'an was
recited to the Holy Prophet pi+s ale 4) .ewho in turn recited it to humanity. It contains all the necessary facts to prove Allah's oneness and greatness in a single miraculous magnum opus (mighty word of Allah). If people fail to accept this, there can be nothing else that they can possibly accept. Therefore Allah says, "So in what fact will they believe in after Allah and His signs?"
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(7) Doom be fox every lying sinner... (8) ...who hears Allah's verses being recited to him and then remains haughty as if he had not heard them. Give him the tidings of a tormenting chastisement. (9) When he learns of any one of Our verses, he mocks it. There shall be a humiliating punishment for these people. (10) Before them is Hell. Whatever they earned will be of no avail to them, neither will the patrons that they adopted besides Allah be (of any avail). A terrible punishment shall be theirs. (11) This is a great guidance, and there awaits a painful punishment of immense proportions for those who disbelieve the verses of their Lord.
AN EXCRUCIATING PUNISHMENT AWAITS EVERY LYING SINNER
Among the polytheists of Makkah there were those die-hards who vehemently opposed Islam and made every effort to obstruct others from accepting Islam. Abu Jahl and Nadhar bin Harith were two such persons. "Ma'alimut Tanzil" relates that Allah referred to Nadhar bin Harith when He says, "Doom be for every lying sinner..."
He used to purchase storybooks from foreign countries and narrate these to people so that they may stay away from the Holy Prophet -L-) ale sii J» and not
Surah Al-Jathiyah 45: 12-13
$47
Anwar-ul-Bayan (v. 8
listen to the recitation of the Qur'an. Mention has been made of this in the
commentary of verse 6 of Surah Luqman (Surah 31) where Allah says, "There are some people who purchase futile discourse to deviate from Allah's path without knowledge, making a mockery of it (Allah `s path). There shall be a humiliating punishment for these people."
The author of "Ruhul Ma`ani" writes that although the verse refers to a specific person, it applies equally to all people who lie and sin excessively. The Arabic words "affak" and "athim" (translated above as "lying sinner") are both in the superlative form and denote people who are lie and sin excessively.
Further describing such a person, Allah says that he is someone "Who hears Allah's verses being recited to him and then remains haughty (without taking heed) as if he had not heard them. Give him the tidings of a tormenting chastisement." Such a person is under the misconception that he will live forever as a leader in this world. He fails to realise that he will soon have to leave this world and in the Hereafter face the terrible consequences of his disobedience.
Allah continues with the description of the "lying sinner" when He says, "When he learns of any one of Our verses, he mocks it. There shall be a humiliating punishment for these people. Before them is Hell. Whatever they earned will be of no avail to them, neither will the patrons that they adopted besides Allah be (of any avail). A terrible punishment shall be theirs."
"This (Qur'an) is a great guidance, and thete awaits a painful punishment of immense proportions for those who disbelieve the verses of their Lord." The above verses describe the punishment of Hell as "tormenting" "humiliating", "terrible", "painful" and of "immense proportions". The fact is that the punishment of Hell cannot be described in words.
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(12) It is Allah Who subjugated the oceans for you so that ships may travel on them by His command; so that you may seek from His bounty; and so that you may express gratitude. (13) Allah has also subjugated for you everything in the heavens and everything on earth. There are definitely signs in this for people who reflect.
THE SUBJUGATION OF EVERYTHING IN THE HEAVENS AND EARTH ARE SIGNS FOR PEOPLE WHO PONDER
In these verses, Allah speaks about His bounties to man and the signs of oneness of Allah. Allah says that He has placed the oceans at man's service so that man may utilise them to transport themselves and their cargo to distant lands by ship. By means of this, people are able to conduct profitable business across the
Surah Al-Jathiyah 45: 14-15
------
548
Anwar-ul-Bayan (y, 8
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continents. Allah has also placed valuable pearls and marine life beneath the oceans, all of whicl. are of tremendous benefit to mankind. These are all part of
Allah's innumerable boons to man, which demand that man expresses gratitude to /Hirm.
In the second verse, Allah says that He "has also subjugated for you everything in the heavens and everything on earth." Allah has created everything for man's
benefit, which man should use in accordance with Allah's commands. Some of
the benefits accrued from these phenomena are of use in this world while others
will profit a person in the Hereafter. Thereafter, Allah says, "There are definitely signs in this for people who reflect."
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(14) Tell the believers that they should pardon those who do not look forward to Allah's days so that Allah may grant recompense to every nation for what they earn. (15) Whoever does a good deed does so for his own benefit, and whoever commits a sin does so to his own detriment. You will all be returned to your Lord shortly.
TELL THE BELIEVERS THAT THEY SHQULD PARDON THE DISBELIEVERS AND THAT EVERY PERSON'S DEEDS SHALL BE TO HIS OWN BENEFIT OR DETRIMENT
Addressing the Holy Prophet 1) «le 41 +, Allah says, "Tell the believers that they should pardon those who do not look forward to Allah's days..." The disbelievers think that situations will remain the same always and that Allah will not take them to task for what they do. They fail to realise that Allah changes the condition of people over time and will soon turn conditions against them on account of their sins. This turn of the tide against the disbelievers and sinners is referred to as "Allah `s days «
Quoting from Sayyidina Mujahid «le 4) i*,, the author of "Ruhul Ma'ani" interprets the verse to mean that the disbelievers are not eager to see the day when Allah will grant the believers their rewards. The Muslims should overlook these people because they do not believe in the Hereafter at all. Other commentators state that this command to pardon the disbelievers applied only
before the command for Jihad (religious war) was issued. They maintain that it was annulled after Jihad was ordained. Another group of commentators are of the opinion that the command was never annulled but still applies with reference to the minor hardships that the disbelievers present to the believers.
"..,.80 that Allah may grant recompense to every nation for what they earn." Allah will reward the believers for their belief and deeds, while He will also punish the disbelievers for their disbelief and sins. Consequently, Allah says, "Whoever does 4 good deed does so for his own benefit, and whoever commits a sin does so to his own detriment. You will all be returned to your Lord shortly."
Surah AL-Jathiyah 45: 16-17
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(16) Verily We gave the Bani Isra'il the Book, command and Prophet hood;
sustained them with pure things and granted them excellence over the universe.
(17) We also gave them clear proofs concerning Din (religion). They differed
only after knowledge came to them because of enmity between themselves.
Indeed your Lord shall judge between them on the Day of Judgment oncerning
the differences they had.
.
THE VARIOUS BOUNTIES BESTOWED ON THE BANI ISRA`IL
Allah says that He gave His divine scriptures to the Bani Isra'il and also the "command". While some commentators say that this refers to wisdom, others believe that it refers to a good understanding of religious matters. Allah also blessed` them with the privilege of having numerous Prophets ->! rele among them. Allah says in Surah Ma'idah, "(Recall the time) When Miisa p> «le told his nation (the Bani Isra'il), `O my people, remember Allah `s bounty on you when He raised messengers among you and made you kings. He gave you what He never gave anyone in the entire universe. "[Surah 5, verse 20]
Further describing His bounties on the Bani Isra'il, Allah says that He "sustained them with pure things (i.e. Halal (Lawful), nutritious and tasty food) and granted them excellence over (the inhabitants of) the universe (during their time)."
"We also gave them clear proofs concerning Din (religion)." Included in these were Sayyidina Musa's >A «le miracles. Another interpretation of the "clear proofs" is that these refer to the signs that denoted the advent of the Holy Prophet ple ate ai! Le. Although the Jews were well aware of these signs, they still denied the Prophet hood of the Holy Prophet ply «1+ a! J. Allah says in Surah Bagarah, "When what they recognise comes to them, they deny it. Allah's curse is on the
disbelievers." [Surah 2, verse 89]
Allah states further, "They differed only after knowledge came to them because of enmity between themselves." They fell into dispute because of a struggle for leadership among themselves. Other commentators state that the Jews differed among themselves because many of them were jealous that the Holy Prophet rey ale fwas from among the Arabs and not from among them. Although they were eager to receive the Holy Prophet ,-l, «+ 4) J initially, they later refused to acknowledge his apostleship because they expected him to be from among them. There were only a few of them who were fortunate enough to embrace Islam. The rest of them opposed Islam and continue to do so to this day.
Allah declares, "Indeed your Lord shall judge between them on the Day of Judgment of day concerning the difforences they had."
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(18) Then We placed you on a special way, so follow it and do not follow the whims of those who have no knowledge. (19) Undoubtedly, these people will never be of any use to you against Allah. Verily the oppressors are patrons to each other and Allah is a Protecting Friend to the people with Piety. (20) These are eye-openers for people, a guidance and a mercy for people with conviction.
WE HAVE GIVEN YOU A SPECIAL DIN (RELIGION). THE DISBELIEVERS CAN BE OF NO USE TO YOU AGAINST ALLAH
Allah says to the Holy Prophet ply ale a) be, "Then (after the Din (religion) of the Bani Isra'il) We placed you on a special way (Shari`ah), so follow it and do not follow the whims of those who have no knowledge." i.e. Do not follow the Quraysh, who follow the ways of their heretical forefathers.
"Undoubtedly, these people will never be of any use to you against Allah." i.e. If you ever had to follow the Din (religion) of the disbelievers, Allah's punishment is sure to afflict you. The disbelievers would then be unable to be of assistance to you.
"Verily the oppressors (the Jews, Christians, Polytheists and Hypocrites) are patrons to each other and Allah is a Protecting Friend to the people with Piety." Allah will assist them in this world as well as in the Hereafter.
Referring to the verses of the Qur'an, Allah says, "These are eye-openers for people, a guidance and a mercy for people with conviction."
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(21) Do those who perpetrate sins think that We will treat them like those who believe and who do good deeds, making their lives and deaths equal? Evil indeed is the decision they take. (22) Allah has created the heavens and the earth with the truth so that every soul may be recompensed for what it does, and people will not be oppressed.
DO THE SINNERS THINK THAT THEY WILL BE TREATED LIKE THOSE BELIEVERS WHO DO GOOD DEEDS?
Allah refutes the statement of those disbelievers who claimed that the
Surah Al-Jathiyah 45: 23-26
Anwar-ul-Bayan (v. 8
believers were no better than themselves. They believed that Allah will grant them riches in the Hereafter just as He gives them in this world. Allah quotes one of these disbelievers in Surah HaMim Sajdah who said, "If I am ever returned to my Lord, I shall definitely have something better than this." [Surah 41, verse 50]
Allah refutes their statement by asking, "Do those who perpetrate sins think that We will treat them like those who believe and who do good deeds, making their lives and deaths equal? Evil indeed is the decision they take." The two types of people can never be the same because the righteous believers believe in Allah, worship Him and obey His every command. On the other hand, the disbelievers reject Allah,
are ungrateful for His bounties and disobey His commands. After death, the
righteous believers will be admitted into Heaven while the disbelievers and the
sinners will be doomed to Hell. Therefore, neither their lives nor their deaths are
the same. The believers are better than the disbelievers in both worlds.
"Allah has created the heavens and the earth with the truth (i.e. with wisdom) so that every soul may be recompensed for what it does, and people will not be oppressed." Every person will receive the full reward for every good deed and will be punished only for the sins he committed. Therefore, one of the reasons for creating the heavens and the earth is for people to recognise Allah's might. Once a person recognises this, one will realise that Allah is certainly Capable of resurrecting the dead and giving people the rewards and punishment for their deeds.
Verse 33 of Surah Ahqaf asks: "Do they not see that Allah Who created the heavens and the earth and did not tire from creating them has the power to give life to the dead? Certainly! Allah has power over all things." [Surah 46, verse 33]
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(23) Have you seen the one who has taken his whims as a deity; whom Allah has sent astray despite his knowledge; whose ears and hearts Allah has sealed and
on whose eyes Allah has cast a veil? Who can guide him after Allah? Will you not take heed? (24) They say, "This is mer) our worldly life. We live and die and it is only time that will destroy us." They have no proof for this but only speculate. (25) When Our clear verses are recited to them, the only counter evidence they can present is to say, "Bring forth our forefathers if you are truthful." (26) Say, "Allah gave you life, will give you death and will then gather
Surah Al-Jathiyah 45: 23-26
§52
Anwar-ul Bayan v. 3)
you all for the Day of Judgment about which there is no doubt. However most people do not know."
HAVE YOU SEEN THE PERSON WHO TAKES HIS WHIMS AS HIS GOD?
Allah explains the deviant nature of the polytheists who not only worship gods besides Allah but even reject the advent of Judgment day. Allah says that these people have reached such a low ebb in spiritual degradation that they
worship whatever catches their fancy. Allama Qurtubi «le i a=, writes that it was
customary among the pagan Arabs to worship a particular stone and then discard it once they found another stone that appealed to them. In this manner, they took as gods whatever their whims desired.
Another interpretation of the verse is that a person does and says whatever he desires. Such people neither have love for guidance nor abhorrence for falsehood and deviation. They therefore become rudderless and susceptible to do whatever their whims demand of them. The Arabic word for whims is "Hawa".
Sayyidina Abdullah bin Abbas «+ i 2) says that "Hawa" is condemned
everywhere it appears in the Qur'an. Allah says in Surah Qasas, "If they do not respond to you, then you should know that they are only following their whims. Who can be more unjust than the one who follows his u@ims (Hawa) without any guidance from Allah? Verily Allah does not guide an unjust nation." [Surah 28, verse 50}
IMPORTANT NOTES CONCERNING THE FOLLOWING OF ONE'S WHIMS
Just as following one's whims will prevent a disbeliever from accepting Islam, it also leads a Muslim to perpetrate sins without restraittt. The Muslim
will then be slave to the dictates of his carnal desires and will forsake Salah,
* zakah and Lawful (Halal) earnings in the process. The Muslim will then have no regard for Lawful (Halal) food and will ape the dressing and ee of the disbelievers.
Following one's whims will catapult one to destruction while opposing one's whims will secure salvation in both worlds. Allah says in Surah Nazi'at, "As for the one who fears standing before his Lord and restrains himself from his whims, then Heaven shall certainly be the abode for him." [Surah 79, verse 40, 41]
A believer should always b@ware of his whims. Although it is permissible to satisfy certain desires, a person will destroy himself if he sets out to fulfil every desire. The Holy Prophet pl-y ale it le said, "The intelligent person is he who controls his desires and performs deeds for the life after death. The foolish person is he who lets himself follow his whims and entertains foolish hopes of
Allah's mercy." ["Mishkat" p. 451]
Sayyidina Abu Hurayrah «« 4\ .,2, reports from the Holy Prophet «+ 4! te ri sthat three factors secure success while another three lead to destruction. The three that secure success are:
(4 Fearing Allah in private and in public.
aa) Speaking the truth when happy and when displeased.
Surah. Al-Jathiyah 45 «23226 00 oon: S83. ec gn oorseennner od WWAFU-Bayan (v.-8)
{) Adopting moderation when in poverty and when enjoying prosperity.
The three factors that lead to destruction are:
3 = Following the dictates of one's whims.
mm Miserliness.
3 ~=Being proud of oneself. This is the most dangerous of the three. ["Mishlkat"p.434]
The Holy Prophet pi-y «le si Le said, "None of you has believed until his desires become subject to the Din (religion) I have brought." ["Mishkat" p. 30]
Allah says, "Have you seen the one who takes his whims as his god; whom Allah has sent astray despitehis knowledge; whose ears and hearts Allah has sealed and on whose eyes Allah has cast a veil? Who can guide him after Allah? Will you not take heed?" As a person begins to serve the dictates of his whims, he gradually loses the capacity to accept the truth. At this stage his knowledge also ceases to be of use to him. He then turns a deaf ear to the truth, refuses to accept it, and cannot see what is right. Once he has deviated this far, there can be no hope of him ever finding the path to salvation.
THE RESPONSE TO A FOOLISH STATEMENT OF THE ATHEISTS
"They say, `This is merely our worldly life. We live and die and it is only time that will destroy us." These disbelievers believe that people have to live their lives only in this world and then die to make way for those to come after them. They refuse to believe in resurrection and reckoning. Non-Muslims have always held the belief that time does everything. Although many of them may even have faith in
Allah, they believe that time causes life, death, vicissitudes in conditions and
adversities. When people curse time for their difficulties, they are actually directing the curse at Allah because everything happens by Allah's will. In fact, time itself is Allah's creation.
There are many people who believe that there is no beginning and no end to the universe and that everything is the effect of time. Such people are generally referred to as atheists. Time is merely the change of night and day and really has no effect on things. Time itself is not stable, but varies. These people have no reply when they are asked how time can affect the formation of a person's heart and limbs? They are equally speechless when asked how time affects the fact that a grape is small while a mango is larger? Why is the water of the sea salty while the water of rivers is not? Why are there so many types and sizes of animals? Why do some people have children while others do not? Why do some have only sons, while others have only daughters? The atheists have no reply to these and millions of other questions.
Allah asserts, "They have no proof for this but only speculate." Everything they say is mere conjecture and without any basis. Their denial of Judgment day will not halt the advent of Judgment day. Judgment day will still take place irrespective of their beliefs. They will then regret their beliefs when they are
Surah Al-Jathiyah 45: 27-37
554
Anwar-ul-Bayan Vv.8)
faced with the worst punishment of Hell.
_ THE ARGUMENT OF THOSE WHO DENY JUDGMENT DAY
"When Our clear verses are recited to them (affirming the advent of Judgment day) the only counterevidence they can present is to say, `Bring forth our forefatherisf
you are truthful." Unable to present a proof to substantiate their claim, all the disbelievers can say is that they want to see their long dead forefathers raised so that they may witness resurrection for themselves. In addition to this, they claim that they can then ask their forefathers about what happens after death.
Allah replies to them by saying, "Say, "Allah gave you life, will give you death and will then gather you all for the Day of Judgment about which there is no doubt. However most people do not know.' Allah is not forced to accede to their requests. The message of Judgment day has been passed on to them in clear terms and the signs are evident. It is now the choice of every person to accept.
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(27) To Allah belongs the kingdom of the heavens and the earth. On the day that Reckoning day will take place, the people of falsehood will be at a loss. (28) You will see every nation on their knees and every nation will be called towards their Book. "Today you will be recompensed for what you did." (29) "This is Our Book which speaks against you with the truth. Verily We used to have everything you did recorded." (30) As for those who believe and do good deeds, their Lord shall enter them into His mercy. That is the ultimate success. (31) As
for those who disbelieved: (Allah will tell them), "Were My verses not recited
Surah et Jathiyab 45: 27-37
555
Anwar_ul-Bayan ue 8)
unto you, and in spite of this you were arrogant and were a sinful nation?" (32) "When it was said that Allah's promise is true and there is no doubt in the advent of Judgment day, you people used to say, `We do not know what Judgment day is. We merely give it a passing thought but have never been convinced about it."' (33) The evil of what they do shall become evident before
them and they will be surrounded by the consequences of their mockery. (34) It will be said, "Today We shall forget you just as you forgot your meeting of this day. Your abode shall be the Fire and you shall have no helpers. (35) "This is
because you treated Allah`s verses as a joke and were beguiled by the life of this
world." Today they will neither be removed from the Fire nor will they be given the opportunity to please Allah. (36) All praise belongs to Allah, the Lord of the heavens, the Lord of the earth and the Lord of the universe. (37) All majesty is
His in the heavens and the earth and He is the Mighty, the Wise.
THE PEOPLE OF FALSEHOOD WILL BE AT A LOSS ON THE DAY OF JUDGMENT WHEN EVERY NATION WILL BE ON ITS KNEES
These verses bring Surah Jathiya to a close. Allah states, "To Allah belongs the kingdom of the heavens and the earth.' Allah has created all of this and is the Controller of it all. This subject is repeated in the last verses after Judgment day is mentioned.
Allah says further, "On the day that Reckoning will take place, the people of falsehood will be at a loss." This group includes all the disbelievers, polytheists, hypocrites and sinners. These people amassed a great deal of wealth in this world and also attained high social ranks and esteem. It was for the preservation of these things that they denied the message of the Prophets p44) «aie. However, on the Day of Judgment they will arrive before Allah without any wealth, family, children and position. Everything they exerted themselves for in this world will be left behind. All that they will have will be their sinful deeds, which will seal their damnation.
"You will see every nation on their knees..." They will be in this condition because of the fear that will overcome them. Sayyidina Abdullah bin Abbas .,, «s i translated the verse as: "You will see all the nations gathered together."
.a" every nation will be called towards their Book. "i.e. every person will be summoned to view hioner record of their deeds, which will be given in every person's hand. Thereafter, reckoning will take place and Allah will tell the people, "Today you will be recompensed for what you did. This is Our Book which speaks against you with the truth. Verily We used to have everything you did recorded." Allah has appointed angels to record people's deeds. This record will be used as evidence against them on the Day of Judgment.
NOTE:
The above verse states that "every" nation will be in its knees
because of fear. However, it should be borne in mind that the
pious believers [especially the Prophets >!) ,4le] are not included in the implication of this verse because Allah says in Surah Naml , "And they will be safe from the terror of that day." If it
is assumed that the kneeling will not be on account of fear, then
it is possible that they will also be required to do so for a brief
Surah Al-Jathiyah 45: 27-37
556
Anwar- ul-Bay4an (v. 8
period on the Day of Judgment.
Allah continues to say, "As for those who believe and do good deeds, their Lord shall enter them into His mercy (i.e. Heaven, which is an embodiment of Allah's mercy). That is the ultimate success." Allah then discusses the plight of the disbelievers who will suffer the terrible torments of Hell. When they will plead for reprieve, Allah will ask them, "Were My verses not recited unto you, and in spite of this you were arrogant and were a sinful nation?" i.e. You shall now have to suffer
for the arrogance and disobedience you displayed in the world.
Allah will remind them further by saying, "When it was said that Allah`s promise is true and there is no doubt in the advent of Judgment day, you people used to say, `We do not know what Judgment day is. We merely give it a passing thought but have never been convinced about it.'" Besides denying Qiyamah (Qiyamah day), they also made a mockery of whatever the Prophets p>) -¢le brought to them. Allah says that on the Day of Judgment "The evil of what they do shall become evident before them and they will be surrounded by the consequences (punishment) of their mockery."
Furthermore, the disbelievers will be told, "Today We shall forget you (i.e. leave you to burn in Hell and be eternally deprived of mercy) just as you forgot your meeting of this day. Your abode shall be the Fire and you shall have no helpers."
The people of Hell will be reminded that they suffer the punishment of Hell because they "treated Allah's verses as a joke and were beguiled by the life of this world. Today they will neither be removed from the Fire nor will they be given the opportunity to please Allah." No person will be allowed to repent in the Hereafter. The opportunity to make Taubah (repentance) is restricted to this worldly life.
Allah concludes the Surah by declaring, "All praise belongs to Allah, the Lord of the heavens, the Lord of the earth and the Lord of the universe. All majesty is Nis in
the heavens and the earth and He is the Mighty, the Wise."
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Surah Al-Ahaqaf 46: 1-7
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PART TWENTY SIX
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In the name of Allah, the Beneficent, the Most Merciful.
(1) HaMim. (2) This is a revealed Book from Allah, the Mighty, the Wise. (3) We have created the heavens, the earth and whatever is between the two with wisdom and (until) a specified term. The disbelievers are averse to the warnings they are given. (4) Say, "Tell me about those whom you worship besides Allah. Show me what they have created from the earth, or do they have a partnership in the heavens? Bring me a book before this or a shred of reported evidence if you are truthful." (5) Who can be more misled than the one who calls to beings besides Allah who cannot respond to him until the Day of Judgment and who are totally unaware of their call? (6) When people are resurrected they will be enemies to them and will deny their worship. (7) When Our clear verses are recited to them, the disbelievers say about the truth as it comes to them, "This is manifest magic!"
e Surah Al-Ahgaf 4e 6: 8-10 n 558
Anwar-ul-Bayann°(v), ,8
THE GODS OF THE POLYTHEISTS HAVE NOT CREATED ANYTHING AND CANNOT RESPOND TO THEIR CALLS
Allah declares that He created the heavens, the earth and everything
between the two with perfect wisdom and they will exist until a term that Allah has already predestined. The author of "Ma'alimut Tanzil" writes that the "specified term" refers to the Day of Judgment, when the entire universe will be
destroyed.
Allah then depicts the foolishness of the Polytheists when He says that they pray to such beings who will never have the ability to even hear thefr prayer. Allah instructs the Holy Prophet .) «J+ ai le to "Say (to the polytheists), `Tell me about those whom you worship besides Allah. Show me what they have created from the earth, or do they have a partnership in the heavens?"' There is nothing on earth that their gods have created and they have no say over matters in the heavens. Any sensible person will therefore realise that there is no reason for them to be worshipped.
Besides common sense, a person may have learned about these gods froma divine book that was revealed before the Qur'an or from something reported from their predecessors. However, the polytheists have no basis for their beliefs even from these quarters. It is with reference to this that Allah says, "Bringme a book before this or a shred of reported evidence (to prove your stand) if you are truthful."
Allah continues to say, "Who can be more misled than the one who calls to beings besides Allah who cannot respond to him until the Day of Judgment and who are totally unaware of their call? When people are resurrected they will be enemies to them and will deny their worship." i.e. the worshippers will be enemies to their gods or vice versa. Either interpretation will be valid because there will be mutual enmity between the two parties.
A FOOLISH STATEMENT OF THOSE WHO REJECT THE QUR'AN
Allah states, "When Our clear verses are recited to them, the disbelievers say about the truth as it comes to them, `This is manifest magic! « They made this statement because they had nothing to reply to the miraculous nature of the Qur'an. This was nothing new in the time of the Holy Prophet Ly a 41 .le because the nations of the previous Prophets p~' -l+ also made similar statements. Allah says in Surah Dhariyat, "In the same way, whenever a The Holy Prophet came to those before them they said, `Heisa magician or a madman." (Surah 51, verse 52]
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559
Anwar-ul-Bayain (v. 8)
(8) Or do they say that he has fabricated it? Say, "If I have fabricated it then you people will be unable to assist me against Allah at all. He knows best about what you discuss concerning it. He suffices as Witness between us and He is the Most Forgiving, the Most Merciful" (9) Say, "I am not a new thing among the messengers and I have no idea about what will happen to me and you people. I follow only what has been revealed to me and { am only a clear warner. (10) Say, "Tell me. What if this Qur'an is really from Allah and you people deny it and are arrogant whereas a witness from the Bani Isra`il testifies to a similar book and believes in it? Verily Allah does not guide an oppressive nation."
A REPLY TO THE POLYTHEISTS WHEN THEY CLAIMED THAT THE HOLY PROPHET lus ate isi ue FABRICATED THE QUR'AN
Whenever the polytheists heard the Qur'an, they made spiteful statements. One of these statements was that the Holy Prophet , ae 4) .Lehad fabricated the Qur'an. In other words, they said that Allah had not revealed anything because the Qur'an was a composition of the Holy Prophet ~, a ai d+. In reply to this allegation, Allah instructs the Holy Prophet pls «+ \ .t+to tell them, "If I have fabricated it then (Allah will certainly punish me for lying about the Qur'an being His word and) you people will be unable to assist me against Allah at all."
Allah says in Surah Haqqa, "If he [Muhammad ,-) Je 1 Le] has (falsely)
attributed some words to Us We shall grab him by his right hand. We shall then sever his _ jugular vein and none ofyou will be able to protect him." [Surah 69, verses 44-47]
Since people will be unable to assist the Holy Prophet - ae ai lo against Allah's punishment, it would have been futile for him to fabricate lies merely to please them.
"He knows best about what you sitineaes concerning it." Allah has perfect knowledge about what the disbelievers says about the Qur'an. At times they refer to it as magic, while at other times they call it a fabrication. This part.of the verse warns them that they should not dwell under the misconception that they' can escape Allah because Allah will take them to task for whatever they say about the Qur'an.
The Holy Prophet 1+ «le | .L+ is told to further tell the polytheists, "He suffices as Witness between us..." Allah is Witness that the polytheists deny the Qur'an, and Allah also witnesses that the Holy Prophet ,l-y «+ 4! .lepropagated the Qur'an as he was commanded. Allah will therefore punish them for their rejection. However, if they repent and accept Islam, Allah will certainly accept their repentance and forgive them because "He is the Most Forgiving, the Most Merciful." The fact that the disbelievers and polytheists are still alive and being sustained is a sign that Allah is Most Merciful. Otherwise, He would have destroyed them.
"Say, `I am not a new thing among the messengers..."" There were many Prophets 4) -¢le before the Holy Prophet Ly «le i! le, about whom peop
Surah Al-Ahqaf 46: 8-10
560
Anwar-ul-Bayan v.8
received reports in such abundance and from so many different sources that itis -. impossible to refute them. Just as the previous Prophets ->~ ,4» invited people to accept oneness of Allah, The Holy Prophet pl-s «Je i) Je did the same. Just as they performed miracles in front of the people, the Holy Prophet (L-y «le ail i» did the same.
However, just as it was not necessary for any of the Prophets p> -4Je to accede to the requests of the people when they demanded to see certain miracles, the same was also not necessary for the Holy Prophet pl) «le 4! Le. In addition to this, The Holy Prophet ,l-s «le 4! ,lLemade it clear to them that he did not possess knowledge of the unseen. Neither did he ever claim to possess this knowledge nor is such knowledge a condition for someone to claim prophethood. Allah commands the Holy Prophet -; i 1+ that since he does not possess knowledge of the unseen, he should tell the people "I have no idea about what will happen to me and you people. Ifollow only what has been revealed to me and I am only a clear warner.
"Say, `Tell me. What ifthis Qur'an is really from Allah and you people deny it and are arrogant whereas a witness from the Bani Isra'il testifies to a similar book and believes in it? Verily Allah does not guide an oppressive nation." This verse prompts the disbelievers to ponder over their situation. By doing so, they will be guided to accept Islam. The verse is also a reply to a previous objection where the Polytheists accused the Holy Prophet pl) le ai 6 of fabricating the Qur`an. Allah tells them that while they obstinately reject the Qur'an, there has been a witness from among the learned scholars of the Bani Isra'il who attested to the. truth of the Qur`an and accepted it as Allah's word.
The disbelievers are prompted to think that they will be unable to avert Allah's punishment when it afflicts them on account of their disbelief. There are many factors to prove that the Holy Prophet ,-, «le a1 ..- was Allah's messenger
and that the Qur'an is Allah's Book. Another proof of this was that the Jews anticipated that Allah's final Holy Prophet -l-, «Je 4) le was soon to appear among the Arabs and awaited his arrival. They accepted Islam, realising that the
Qur'an is certainly from Allah.
The Arabs accepted the fact that the Jews were knowledgeable people and had already asked the Holy Prophet 1+) «l si 1 several questions which they. learnt from the Jews (e.g. about the soul, the people of the cave and Dhul ~ Qarnain). The Holy Prophet ,L-) «le 4) .Lehad furnished the correct replies for all of these questions, thus proving that he received revelation from Allah. There was therefore nothing to prevent them from accepting Islam. The only thing that did prevent them from accepting Islam was the arrogance that had permeated into their hearts. They are thus advised to shun their arrogance before it leads them to the depths of Hell.
The author of "Ma' alimut Tanzil" has written that the Arabic phrase "Ala Mithlih" (translated above as "a similar") is an extra addition that will not affect the meaning of the other words (this is common in Arabic to `decorate' a text). The verse will therefore mean that the witness from the Bani Isra`il has attested to the truth of the Qur'an itself.
Sayyidina Hasan Basri «le i aa, has mentioned that the verse contains a
Surah Al-Ahqaf 46: 11-14
561
Anwiar-ul-Bayan (v. 8
hidden phrase that.reads: "Who can be more misled than you people?" Therefore, the entire verse would convey the meaning that who can be more misled than you people who are arrogant and who deny the truth when a witness from among the Bani Isra'il has already attested to the truth of the Qur'an and believed in it? Therefore, the verse is similar to verse 52 of Surah HaMim Sajdah (Surah 41) where Allah says, "Say, `Tell me. If this Qur'an is really from Allah and you reject it, who will be further astray than the person who is in fanatical opposition?"
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(11) The disbelievers say to the believers, "If this (faith) were good, you people would never have beaten us to it." If they have not been guided by means of the Quran they would say, "This is an old lie!" (12) Before it was the book of Misa which was a leader and a mercy. This book is a confirmation in Arabic to warn the oppressors and it is glad tidings for those who do good. (13) Verily those who say, "Our Lord is Allah" and are then steadfast, they shall have no fear neither shall they grieve. (14) These are the people of Heaven where they will abide forever as a reward for the deeds they carried out.
THE ARGUMENT OF THE DISBELIEVERS, THE EXCELLENCE OF THE TORAH AND THE REWARD FOR THOSE WHO POSSESS BELIEF AND REMAIN STEADFAST
Man has an almost instinctive inclination to consider himself better than others. Rich people regard themselves to be better and more intelligent than the poor just as certain tribes regard themselves to be superior to others. Referring to the same psyche of man, Allah speaks about the attitude of the disbelievers who rated themselves to be superior than the believers. They felt that they were more worthy of receiving any good. Therefore, they said to the Muslims, "If this (faith of Islam) were good, you people would never have beaten us to it."
They reasoned that if Islam were good they would have been the first to accept it. However, since people of lower social standing had beaten them to accept Islam, they contended that Islam must be something inferior. They held the opinion that none could ever beat them to something good. The arrogance of these people led them to rate themselves as the best of people, ere depriving themselves of true belief and Heaven.
Allah says further, "If they have not been guided by means of the Qur'an they would say, `This is an old lie!"' They argued that the Holy Prophet -L-y ale | chad
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562
rere Anwar-uel-aBayan (vy. §
someone write ancient tales for him when he composed the Qur'an. All their
arguments stemmed from obstinacy. To this day, none has ever risen to the
challenge of the Qur'an to produce even a single Surah of its kind.
Allah then speaks of the Torah'when He says, "Before it (the Qur'an) was the book of Musa which was a leader and a mercy. This book (the Qur'an) is a confirmation in Arabic to warn the oppressors (i.e. the polytheists of Makkah) and it is glad tidings for
those who do good." The author of "Ruhul Ma'ani" has interpreted the verse to
mean that the disbelievers are foolish to reject the Qur'an when they have
accepted the Torah as a scripture from Allah. Just as the subject matter of the Torah called to Allah, the Qur'an does the same because Allah has revealed them both. It was therefore foolish for the polytheists to reject the Qur'an especially since they spoke Arabic and could perceive that the Qur'an was truly miraculous in nature.
It may also be said that the verse serves to console the Holy Prophet 4 1.
ri-yvaleby telling him that just as there were believers and non-believers of the Torah, there will be the same two groups with regard to the Qur'an. Those who rejected the Torah also harassed Sayyidina Misa p> «le and told him that it was an "old lie" or a fabrication. However, he exercised patience and persevered.
Therefore, the same was desired from the Holy Prophet rie g aebe il be,
"Verily those who say, `Our Lord is Allah' and are then steadfast, they shall have
no fear neither shall they grieve." This verse speaks about those people who declare that Allah is their Lord and have this conviction embedded in their hearts. This condition is not temporary, but of a permanent nature as denoted by the word
"steadfast". The word also denotes that such people fulfil the rights and demands of belief.
Steadfastness is an exceptionally great trait which cannot be under estimated. Sayyidina Sufyan bin Abdillah Thaqafi «le 41 u«, once asked, "O the Holy Prophet -l-y «le «1 te! The injunctions of Islam are numerous. Show me something that I may steadfastly hold on to." The Holy Prophet -L-y «le a) Letold
him, "Say, `I believe in Allah' and then remain steadfast."
With regard to these people Allah states, "These are the people of Heaven where they will abide forever as a reward for the deeds they carried out."
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(15) We enjoined man to treat his parents kindly. His mother bore him with hardship and delivered him with hardship and his bearing and weaning are for thirty months. Until the time arrives when he comes of strength and reaches the age of forty he says, "O my Lord! Grant me the ability to be grateful for the bounties that You have bestowed upon me and`upon my parents and that I carry out good deeds that You are pleased with. And create sound capabilities in my progeny. Verily I repent to You and am from among those who surrender to You." (16) These are the people from whom We accept their good deeds, overlook their sins and will be among the people of Heaven (Jannah) because of the true promise that they have been promised. (17) The one who says to his parents, "Fie upon you two! Do you warn me that I shall be raised when many generations have passed before me?" The two of them seek Allah's assistance saying, "Woe to you! Believe! Allah's promise is true." He then says, "These are only tales of the old folk." (18) These are the people upon whom the decree has been passed from nations of men and Jinn who have passed on before them They were all certain losers. (19) For every one there shall be ranks because of their deeds so that they may earn the full recompense for their deeds and they will not be shown the least injustice.
THE COMMAND REGARDING PARENTS, THE SUPPLICATION AND REWARDS OF THE RIGHTEOUS AND THE PUNISHMENT OF THE DISOBEDIENT
Allah says, "We enjoined man to treat his parents kindly." The subject of treating parents kindly was discussed in verse 8 of Surah Ankabut (Surah 29) and verse 14 of Surah Luqman (Surah 31). Parents have to be treated kindly and obeyed because they are the visible cause of bringing a person into the world and have to endure great hardships and sacrifices to bring up their children.
Allah then describes the difficulties that a mother endures for her children. Allah says, "His mother bore him with hardship and delivered him with hardship." A mother carries her child in her womb for many months, enduring tremendous discomfort, pain and difficulty during this period. Eventually, when the time arrives for her to deliver the child, she has to bear the excruciating labour pains and then the indescribable pains of the birth itself.
"His bearing and weaning are for thirty months." The average child usually remains in the mother's belly and is suckled for a sum period of thirty months. Even during this period, the mother has to care for the child while the father arranges for the necessities of the child.
Allah then proceeds to describe that believer who appreciates Allah's bounties as well as the services that his parents rendered to him. Allah says about him, "Until the time arrives when he comes of strength and reaches the age of
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forty..." The age of forty is regarded as the prime of mental maturity because a person is neither deceived by the passions and ambitions of yout nor does he experience the weakness and handicap of old age.
Allah says that such a person makes the following supplication before Allah: "O my Lord! Grant me the ability to be grateful for the bounties that You have bestowed upon me and upon my parents and that I carry out good deeds that You are pleased with." Not only does he make Supplication for his own piety and good deeds, but he also has concern for his offspring. Therefore, he continues to entreat Allah saying, "And create sound capabilities in my progeny." He prays to Allah to bless his progeny with capabilities that will benefit him and them in both worlds. If children are pious, they will carry out deeds that are pleasing to their parents and will serve them well. In this manner, the parents will be pleased and live a contented life.
When parents ensure that their children lead pious lives, they will also receive the rewards for the good deeds of their children without the rewards of the children being diminished in the least. In addition to this, pious children always make supplication for their parents.
Apart from making supplication for the ability to do good and for his
children, Allah's pious bondsman also seeks Allah's forgiveness and confirms his
submission to Allah. Quoting the remainder of his supplication, Allah says that he prays, "Verily I repent to You and am from among those who surrender to You."
Referring to pious believers like the one described above, Allah says, "These are the people from whom We accept their good deeds, overlook their sins and will be among the people of Heaven because of the true promise that they have been promised." This refers to Allah's promise of salvation that He conveyed to the people via the Prophets pS) pale.
SOME IMPORTANT NOTES
NOTE 1: The above verse makes it clear that every person must at least once in his youth (especially at 40) express gratitude to Allah for all His favours. Although it is always necessary to show gratitude to Allah, it is especially important when one has reached the prime of his intelligence and consciousness. A person should be grateful for what Allah has granted to him as well as to his parents. He should also have concern for the spiritual welfare of his children and specially pray to Allah for this.
NOTE 2: The verse has specified that the mother will bear and wean the child within a period of 30 months. The Muslim jurists have interpreted the verse to mean that a woman bears a child for six months, after which she can suckle him for the remaining 24 months. The minimum period of human gestation is therefore 6 months, whereas the maximum period of suckling is two years. Allah says in Surah Bagarah, "Mothers shall suckle their children for two whole years, (that is)for those who wish to complete the (full pa of) suckling." [Surah 2, verse 233]
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Anwar-ul-Bayan (v.8
Allah says in Surah Luqman, "His mother carried him in weakness upon weakness and his weaning is after two years." Both these verses also make it clear that a child may be suckled for two years. The Qur'an does not stipulate the maximum period of pregnancy. The author of "Hidayah" has written that the maximum period of pregnancy is two years. He substantiates this with a narration of Sayyidah Ayshah tes 4! .», which states that a child cannot live longer than two years in a mother's womb even though the (extra) period be equivalent to the shadow of a spindle. [Dar Qutni]
When this ruling was mentioned to Sayyidina Imam Malik «l« Blan, he commented, "Who says this? Every one of my neighbour's four children was born after (a pregnancy of) four years." It has also been narrated that Sayyidina Imam Malik ale 4! a=, himself stayed in his mother's womb for three years, where he even grew his teeth. Since such cases are extremely rare, we will not delve
into the details. .
If a woman gives birth to a child before six lunar months after marriage, the. child will not be regarded as legitimate because the minimum gestation period of
a humanis six months. It will then be obvious that the child was conceived out of
wedlock.
NOTE
3: "His mother bore him with hardship and delivered him with hardship." Thereafter, during the next two years of suckling and the following years of tending, it is the mother who does most of the work for the child. Although the father works hard to see that the
child receives the necessities, the mother has to do most of the
tending and caring. It is for this reason that the Holy Prophet Sil gle ss emphasised that a person serves one's mother.
Sayyidina Abu Hurayrah «« | 2, narrates that someone once asked the Holy Prophet ¢l-s ale ii Le to whom he should give priority in service and kind treatment. The Holy Prophet --y «le a Le replied, "Your mother." "Who next?" was the next question. Thereafter, the Holy Prophet pl.) «4 ai .L- thrice repeated, "Your mother" to the next three questions of "Who next?". It was only on the fourth question that he said, `Your father." [Bukhari p. 883]
The Scholars have mentioned that the Holy Prophet Wy ol af te thrice repeated the right of the mother because of the three hardships of bearing, delivering and suckling that she suffers. A person must also give preference to his mother when he spends his wealth.
After speaking about the believer who serves and obeys his parents, Allah makes mention of the one who is given to being rebellious. Since he is a disbeliever, his parents entreat him to believe in Allah and the Day of Judgment. However, he obstinately retorts, "Fie upon you two! Do you warn me that I shall be raised when many generations have passed before me (without being raised to this day)?"
"The two of them seek Allah's assistance (by praying tc Allah to guide him) saying (to him), `Woe to you! Believe! Allah`s promise is true.'" They try to convince him about the truth of Judgment day and that it cannot he said that Judgment day will never take place merely because it has still not occurred. It will take
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place at its appointed time which is known only to Allah. However, unmoved bytheir appeals he tells them that Judgment day and resurrection "are only tales of the old folk."
"These are the people upon whom the decree (of punishment) has been passed from nations of men and Jinn who have passed on before them. They were all certain losers,"
Because they rejected the truth and refused to accept Islam, they will be at a total loss when they have to face the eternal punishment of Hell.
Allah further says, "For every one there shall be ranks (in Heaven for the good and in Hell for the evil) because of their deeds so that they may earn the full recompense for their deeds and they will not be shown the least injustice." No deed of a believer will be wasted and none shall be punished for ee s/he was innocent of.
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(20) The day when the disbelievers will be presented to the Fire. "You have used your good things in your worldly life and enjoyed yourself with it. Today you will be recompensed with a disgracing punishment because you behaved proudly on earth without cause and because you were disobedient."
THE DISBELIEVERS WILL BE TOLD THAT THEY HAVE WASTED THEIR DEEDS AND WILL HAVE TO SUFFER A HUMILIATING PUNISHMENT IN THE HEREAFTER
When the disbelievers will be presented for punishment on the Day of . Judgment, it will be made clear to them that they will suffer in Hell because they regarded this world as a place of mere entertainment and pursued every whim and desire. They did not have any concern to discern between Lawful (Halal) and Unlawful and regarded it below their dignity to accept Islam. As a result of this arrogance, they will be subjected to a punishment that will humiliate them. It was with a view to this that the Holy Prophet ply ale ai le, the Sahabah (Companions of Prophet) 4+ +\ 2, and the pious believers shunned the fulfilment of their desires in exchange for the rewards of the Akhirah (Hereafter).
Sayyidina Umar «+ i\ 2, narrates that he once visited The Holy Prophet py ate tt} while Allah's Holy Prophet ply ale 4! Le was lying on a straw mat, the pattern of which was imprinted upon his blessed body. He was resting his head on a leather pillow which was stuffed with the bark of a date palm. Seeing this situation, Sayyidina Umar «s 4 2, said, "O the Holy Prophet ply ale dit Lo! Pray to Allah to grant prosperity to your Ummah. The Romans and Persians have abundant wealth whereas they do not even believe in Allah."
The Holy Prophet pi) ale 3) te replied, "O son of Khattab! Are you still dwelling under the same misconception? These are the people who are given things of enjoyment in this very world. Does it not please you that they will have this world while we shall have the Akhirah (Hereafter)?" ["Mishkat" p. 447]
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Sayyidina Zaid bin Aslam «+ 4) ..», reports that Sayyidina Umar «« al gy once asked for water. When he was brought some water sweetened with honey he said, "This is an excellent thing but I will not drink it because Allah has condemned those people who fulfil their desires when He says, "You have used your good things. in your worldly life and enjoyed yourself with it.' 1 am therefore afraid to'use things of pleasure because it should not happen that we are given everything in this world (and nothing in the Akhirah (Hereafter))." Saying, this, he did not drink the mixture. ["Mishkat" p. 449]
Sayyidina Jabir « a ws", Narrates that Sayyidina Umar «+ 3) 2) once saw
him eating some meat and asked, "O Jabir! What is. this?" Sayyidina Jabir 4) 2, as replied, "I had a desire to eat some meat so I bought some." Sayyidina Umar as a 2) commented, "Do you buy everything that you desire? Are you not afraid of the verse "You have used your good things in your worldly life and enjoyed yourself with it.' ["Ma'alimut Tanzil"]
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(21) Call to mind the brother of the Ad when he warned his people at "Ahqaf" whereas warners had already passed before him and after him (telling people) "Do. not worship anyone besides Allah. Verily I fear the punishment of a terrible day for you." (22) They said "Have you come to us to turn us away from our gods? Bring upon us what you warn us about, if you are truthful." (23) He said, "Knowledge is only with Allah and I merely convey to you what I have been sent with. However, I notice that you are an ignorant nation." (24) When they observed it as a cloud approaching their valleys they exclaimed, "This is a
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Anwar- ul-Bayan (y. 8
cloud that will bring us rain." Rather, it was the thing they sought to hasten; a fierce wind bearing a painful punishment. (25) It demolished everything by the command of its Lord and it transpired that only their homes could be seen. Thus do We punish the sinful nation. (26) We granted them powers that We never gave you people and We gave them ears, eyes and hearts. However, their ears, eyes and hearts were of no benefit to them at all because they rejected Allah's verses; and the mockery they made encompassed them. (27) We have destroyed the towns around you and clearly expounded the signs so that they return. (28) So why were they not helped by those whom they took as a means of gaining proximity (to Allah) and whom they regarded as their gods? These will be lost to them. This is merely their lie and fabrication.
THE NATION OF AD ARE DESTROYED AFTER THEY REJECTED THE MESSAGE OF SAYYIDINA HUD ud! ale
"Call to mind the brother of the Ad..." Allah reminds the Muslims about Sayyidina Hid 1) -ale who is referred to as "the brother of the Ad" because he was from among them. The Arabic word "Ahgaf is the plural of "hiqf' and refers to the large sand dunes of Yemen where the nation of Ad resided. These are circular in shape and are practically ground level at the base. Because sand cannot remain fixed at one place, these dunes keep shifting.
Allah says that Sayyidina Hid > ale "warned his people at "Ahgaf" (that they should worship Allah and abstain from polytheism) whereas warners had already passed before him and after him (telling people) `Do not worship anyone besides Allah. Verily I fear the punishment ofa terrible day for you."
In response to his message, the people said, "Have you come to us to turn us away from our gods? (And if you say that we will suffer punishment for rejecting your message then) Bring upon us what you warn us about, ifyou are truthful." They challenged Sayyidina Hid -\) te to bring Allah's punishment on them.
In reply to their challenge Sayyidina Hud p>! Je said to them, "Knowledge is only with Allah (i.e. only Allah knows which nation is to be punished and at what time) and I merely convey to you what I have been sent with." i.e. Iam entrusted with the task of conveying the message to you and I have no ability to afflict punishment. Noticing their aversion, he told them, "However, I notice that you are an ignorant nation."
The people of Ad were experiencing tremendous heat and were forced to leave their homes for cooler areas in the valley. As they all gathered there, they noticed a cloud approaching. They shouted out, "This is a cloud that will bring us rain." Allah says that it was no ordinary cloud but "Rather, it was the thing (punishment) they sought to hasten; a fierce wind bearing a painful punishment."
Allah says in Surah Haqqa, "As for the Ad, they were destroyed by an icy tempest. Allah unleashed it upon them for seven consecutive nights and eight consecutive days. You would have seen them lying flat on the ground as if they were hollow palm trunks. Do you see any of them surviving?" {Surah 69, verses 6-8]
_ Allah says in Surah Dhariyat, "And (there is also a lesson) in (the story) of the Ad when we sent a wind to them that was devoid of any good. it reduced everything it
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passed to smithereens." [Surah 51, verses 41,42]
Allah continues in Surah Ahqaf saying that the wind "demolished everything by the command of its Lord and it transpired that only their homes could be seen. Thus do We punish the sinful nation."
Sayyidah Ayshah \s 4! ..2, narrates that whenever the Holy Prophet 4! L-
pi) alesaw a dark cloud in the sky, he would grow pale and would uneasily walk to and from the house. This anxiety would disappear only after the rains started to fall. When Sayyidah Ayshah y+ 4) ..2, asked the Holy Prophet «le a) Jo rt sabout this he replied, "O Ayshah! I fear that the situation should not be like that of the Ad who said, `This is cloud that will bring us rain' when they saw the cloud approaching their valleys. `Rather, it was the thing they sought to hasten; a fierce wind bearing a painful punishment. [Muslim v.1 p.294 and 495]
After recounting the incident of the Ad, Allah addresses the people of Makkah saying, "We granted them (the Ad) powers that We never gave you people and We gave them ears, eyes and hearts."
Allah blessed the Ad with great physical strength and wealth. However, when Allah' s punishment afflicted them, nothing could save them. Allah did not deprive them of their senses, but they abused these. Allah says further, "However, their ears, eyes and hearts were of no benefit to them at all because they rejected Allah's verses..."
When an adversity afflicts a person in this world, he is able to utilise his senses and intelligence to alleviate the adversity to some degree. However, once Allah's punishment afflicts a person because he rejects Allah's verses, the-e
faculties become useless to him. In addition to this, Allah says that the evil
consequences of "the mockery they made encompassed them." They will have t suffer the punishment they earned for mocking Sayyidina Hid eX" w+ and jeering at him to bring Allah's punishment on them.
Addressing the Makkans further Allah says, "We have destroyed the towns around you and clearly expounded the signs so that they return." Allah refers to the destroyed cities of the Ad that lay in Yemen to the south of Makkah and the ruins of the Thamud that lie in Sham to the north of Makkah. When the Makkans travelled for trade to Sham, they passed the ruins of the Thamud and the destroyed cities of Sayyidina Lut's p>! «le nation. It was therefore required that they take a lesson from this.
However, the polytheists of Makkah did not heed these lessons and
adamantly adhered to disbelief and polytheism. As a result, they were also destroyed when Allah's punishment struck. When Allah's punishment did overtake them, they received no assistance from the gods that they took as patrons and intercessors. The help that they claimed these gods would offer was a mere lie and figment of their imagination. In this regard Allah says, "So why were they not helped by those whom they took as a means ofgaining proximity (to Allah) and whom they regarded as their gods? These will be lost to them. This is merely their lie and fabrication."
Surah Al-Ahgat 46: 29-34
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(29) When We turned a group of the Jinn towards you, they attentively listened to the Qur'an. When they presented themselves to listen they said, "Be silent." When the recitation was complete, they returned to their people as warmers. (30) They said, "O our people! We have heard a book that was revealed after Masa which confirms what was before it and guides towards the truth and towards the straight path." (31) "O our people! Respond to Allah `s caller and believe in him; Allah will forgive your sins and save you from a painful punishment." (32) "Whoever does not respond to Allah's caller cannot escape on earth and has no protecting friend besides Allah. Such people are in manifest deviation." (33) Do they not see that Allah Who created the heavens and the earth and did not tire from creating them has the power to give life to the dead? Certainly! Allah has power over all things. (34) The day when the disbelievers will be presented to the Fire (they will be asked), "Is this not the truth?" They will reply, "Certainly, by the oath of our Lord!" Allah will say, "So taste the punishment because you used to disbelieve."
THE JINN HEAR THE HOLY PROPHET ¢loy ale ai ue RECITE THE
QUR'AN AND THEN RETURN TO INVITE THEIR PEOPLE TOWARDS ISLAM
The Holy Prophet ply ol i) .tewas Allah's messenger to man and Jinn alike. These verses of Surah Ahqaf as well as verses 1 to 19 of Surah Jinn (Surah 72) both make mention of how the Jinn listened to the Holy Prophet .L- a tle aN ue recite the Qur'an. Scholars have recorded that the Holy Prophet W-) «ie a1 J» met with the Jinn in their own settlement and elucidated the injunctions of Islam to them. In the terminology of the Muhaddithin, the incident is referred to as "Laylatul Jinn". They mention that "Laylatul Jinn" took place approximately six times.
"Ma'alimut Tanval" (v.4 p.174) mentions that Allah commanded the Holy Prophet Ly «J+ a! 1» to propagate Islam to the Jinn and to recite the Qur'an to them. Allah then sent a group of Jinn from the city of Nineveh to the Holy
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Anwar-ul-Bayan \y.8)
Prophet jl» ale ii Je, Sayyidina Abdullah bin Mas'td «+ 4! .», accompanied the Holy Prophet -l-y «Je <1 6 when he went to meet with the Jinn. The incident took place before the Hijrah to Madinah.
Sayyidina Abdullah bin Mas'tid «+ 4 2, reports that the two of them approached the valley of Hajun (which is the old name for the area of Makkah called Ma' la). The Holy Prophet 1) + i) t+ drew a line on the ground and instructed Sayyidina Abdullah bin Mas`td «« .\ 2, not to advance further than
the line until he returned. Sayyidina Abdullah bin Mas'td «s u*, Says that the
Holy Prophet pl-, «le ! 2 proceeded ahead and recited the Qur'an to an assembly of creatures that resembled donkeys. He also heard various types of deafening sounds which caused him to fear for the Holy Prophet's prowy aebe ait bo life. The Holy Prophet's pl-y ale a! (le voice then faded and all the Jinn disappeared like fragments of cloud.
_ When the Holy Prophet Ly ai! be returned after Fajr, he asked Sayyidina Abdullah bin Mas'td «+ a ..», whether he had fallen asleep. Sayyidina Abdullah bin Mas'tid «s «ito, replied, "How could I sleep when I feared for your life? The thought kept occurring to me to call some people to find out what was happening to you." The Holy Prophet pl-y ale «i! le said to him, "If you had moved from your spot one of them may have snatched you away. Did you see anything?"
"Yes," replied Sayyidina Abdullah bin Mas`td «+ a ..2,, "I saw some black
men dressed in white. the Holy Prophet ty «le ii lo said, "Those were the Jinn of the city Nasibin. They came to ask me to allocate something as food for them so I allocated bones and the droppings of horses, animals, cows, etc for them." ' Sayyidina Abdullah bin Mas'tid «+ i 2, asked, "How will these things be of benefit to them?" The Holy Prophet pL) «le «1 6 replied, "Whenever they find a bone, they will have that much meat which was on that particular bone the day the meat was removed. In place of whatever droppings they find they will receive the equivalent amount of grain that the animal may have eaten (and has been changed into excrement)."
Sayyidina Abdullah bin Mas'tid «e 31 2, asked, "What were the deafening
sounds that I heard?" The Holy Prophet pi, 4) t+ replied, "A murder took place among the Jinn and they were pinning the blame on each other. They wanted me to resolve the issue, which I did with perfect justice."
According to another narration, the Holy Prophet Ly we 4) 6 allocated bones as food for the Jinn and the droppings of animals as food for their animals. This is one of the reasons why man is prohibited from using bones and animal droppings for "Istinja" (purifying oneself after passing urine orstool).
Sayyidina Abdullah bin Mas'td «. 4 ..2, has also related that a few Sahabah (prophet's campanions) 4+ 5\ 2, and he met the Holy Prophet «le i lo ry emerging from the cave of Hira on the morning that followed a "Laylatul Jinn'. He said to the Holy Prophet py «le a Ls, "We searched for you the entire night but could not find you. We spent the entire night in the search because we were very worried." The Holy Prophet plus «le a! J replied, "A caller from the Jinn came for me so I went with him and recited the Qur'an to them."
Surah Al-Ahaaf 46: 35
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Allah says, "When they (the Jinn) presented themselves to listen they said, `Be
silent.' When the recitation was complete, they returned to their people as warners. They said, `O our people! We have heard a book that was revealed after Musa which confirms what was before it and guides towards the truth and towards the straight path.'" This text makes it clear that the delegation of Jinn speaking were formerly Jews.
They further addressed their people saying, "O our people! Respond to Allah `s caller and believe in him; Allah will forgive your sins and save you from a painful punishment." This verse explains that the believers from among the Jinn will be rewarded with forgiveness and salvation from Hell. It does not state that they will be admitted into Heaven. In fact, no. verse of the Qur'an and no hadith makes it clear that the believers Jinn will enter Heaven. It is for this reason that the Scholars differ on the issue. While some of them are of the opinion that the believers Jinn will be admitted into Heaven, others say that the only reward they
will receive for belief will be salvation from Hell, where after they will be turned into dust like the animals. Sayyidina Imam Abu Hanifa «te 4) a», has chosen not to make any decisive comment on the issue. (Further details will follow in Surah Rahman, Insha Allah).
They further. advised their people: "Whoever does not respond to Allah's caller (shall be inviting Allah's punishment and) cannot escape on earth and has no protecting friend besides Allah. Such people are in manifest deviation." Whereas this statement appears to be part of the Jinn's address, it may also be interpreted as an independent statement made by Allah.
Since people who refute Allah do not even believe in the Akhirah (Hereafter), Allah proceeds to make mention of the Akhirah (Hereafter). Allah says, "Do they not see that Allah Who created the heavens and the earth and did.not tire from creating them has the power to give life to the dead? Certainly! Allah has power over all things." This verse prompts the disbelievers to ponder about the fact that since Allah was Able to create gigantic phenomena like the heavens and the earth without experiencing the least fatigue, how can one possibly imagine that mere resurrection will prove impossible for Him? If the matter is given due consideration, a person will be forced to admit that "Allah has power over all things."
Allah continues, "The day when the disbelievers will be presented to the Fire (they will be asked), `Is this not the truth?"' This question will be posed to them because they denied the existence of Hell while living in the world and used to jeer at those who used to inform them of the reality of the Akhirah (Hereafter). "They will reply, `Certainly, by the oath of our Lord (this is a certainty)!'" However, their acceptance will now be futile. "Allah will say, `So taste the punishment because you used to disbelieve.'"
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(35) Exercise patience like how the resolute ones among the messengers
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exercised patience arid do not be hasty regarding them. The day when they will be shown what they had been promised, it will seem to them that they had not even lived a moment of a single day. This is a message. It will be only the sinful nation who will be destroyed.
THE HOLY PROPHET buy ale ai! be IS ENCOURAGED TO EXERCISE
PATIENCE
The Holy Prophet -l-y «le <i) Je exerted himself greatly to convey. the message of Islam to the masses. However, there were many people who behaved obstinately and refused to yield. Their behaviour hurt the Holy Prophet «1+ 4) 1. ry and caused him much grief. Allah consoles him by saying, "Exercise patience like how the resolute ones among the messengers exercised patience and do not be hasty regarding them (that they should be punished). The day when they will be shown what they had been promised, it will seem to them that they had not even lived for a moment of a single day."
`When the disbelievers are not punished in this world they say that it seems that they will not be punished. However, when they witness the extreme punishment in the Akhirah (Hereafter) they will forget all the pleasures of this world and it will seem to them that they only spent a few moments in this world.
"This is a message." Some commentators have interpreted this sentence to mean that the verses of the Qur'an conveyed thus far are sufficient as advice and warnings for man. Other commentators say that "This" refers to the Qur'an i.e. "This Qur'an is a message." This means that the Qur'an contains the message of truth and informs man about acts that will earn him tremendous rewards and about sins that he should abstain from. The Qur'an has therefore conveyed its message to man. Man now has the choice to act upon the advice of the Qur'an and be saved from eternal punishment.
"Tt will be only the sinful nation who will be destroyed." The disobedient ones . earn their own destruction by rebelling against Allah's orders.
NOTE:
"Exercise patience like how the resolute ones among the messengers exercised patience." While some commentators have mentioned that the verse refers to a specific group of Prophets >! + only, others maintain that all the Prophets > ~¢le were equally resolute and steadfast. When it is assumed that only a limited number of Prophets pW! »<t¢ were resolute as described in the verse, it will be deemed necessary to name them. Consequently, some commentators have named all the Prophets po! -ee except Sayyidina Yunus p>! «le because he behaved hastily when he left his nation without waiting for Allah's command. In verse 48 of Surah Qalam (Surah 68), Allah has commanded the Holy Prophet
privy ale ail Le not to be like Sayyidina Yunus p>) ale.
Other commentators have stated that the "resolute" Prophets p> -¢l¢ were the eighteen Prophets p>) -41¢ mentioned in verses 83 to 86 of Surah An'am (Surah 6). With regard to these Prophets p>! -¢t-, Allah instructs, "These are those
Surah Al-Ahgaf 46: 35
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Anwar-ul-Bayan v. 8)
people whom Allah has guided, so follow their guidance." [Surah An'am, verse 90]
Sayyidina Abdullah bin Abbas «+ 3) 2, has mentioned that the "resolute"
Prophets ->.) -gle were those who were granted their own Shariah. These were Sayyidina Nah pu) «le, Sayyidina Ibrahim >! «Je, Sayyidina Misa WW) ate, Sayyidina Isa pW) ate and Sayyidina Muhammad -L-y ale i) de,
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Anwar-ul-Bayan (v. 8
[_Verses 38_|
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In the name of Allah, the Beneficent, the Most Merciful.
(1) Allah will destroy the deeds of those who disbelieve and prevent (others) from His path. (2) As for those who have faith, do righteous deeds and believe in what has been revealed to Muhammad ly ae 4 de, which is the truth from
their Lord, Allah will expiate their sins and rectify their situation. (3) This is because the disbelievers follow falsehood and the believers follow the truth from their Lord. In this manner does Allah relate for people their parables.
THE DESTRUCTION OF THOSE WHO PREVENT OTHERS FROM ALLAH'S PATH AND THE REWARD FOR THE BELIEVERS
The above verses draw a clear distinction between the believers and the disbelievers. Allah begins the Surah by saying, "Allah will destroy the deeds of those who disbelieve and prevent (others) from His path." Even though the disbelievers may carry out many good deeds and render great services to mankind, these . deeds will not be recognised on the Day of Judgment on account of their disbelief.
Another factor that contributes to the destruction of their deeds is that they forbid others from following the path that Allah has set out for man.
Allah then speaks about the believers when He says, "As for those who have faith, do righteous deeds and believe in what has been revealed to Muhammad «le Ai due +s, which is the truth from their Lord, Allah will expiate their sins and rectify their situation." This verse defines Iman (Belief) as belief in "what has been revealed to
Surah Muhammad 47: 4-14
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Muhammad ploy ale abl se". This makes it evident that after the advent of the Holy Prophet Ly ate «s, no person can have belief without believing in the Holy Prophet Ly ale ail be.
Allah also attests to the prophethood of the Holy Prophet -l-s ale a! leand the truth of his teachings by declaring that everything he preaches to people "is the truth from their Lord - Thereafter Allah explains that the good fortune of the believers and ill-fortune of the disbelievers occur because "the disbelievers follow falsehood and the believers follow the truth from their Lord." In this verse, Allah mentions that the truth is `from their Lord" to indicate that the truth can proceed only from Him.
"In this manner does Allah relate for people their parables." The author of "Ruhul Ma'ani" says that "their parables" refers to the condition and situation of people. Allah discusses the conditions of the Believers and the disbelievers, making it clear that the believers follow the truth and will attain salvation. On the contrary, the disbelievers will suffer a tremendous loss as a result of their disbelief.
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(4) When you confront the disbelievers in battle then strike their necks. Eventually, when you have slain them, then fasten a tight bond. Thereafter, it is either unconditional freedom or ransom until the war lays down her burdens. This is it. If Allah willed, He could have exacted revenge from them, but this is to test some of you with others. The deeds of those who are martyred in Allah's way shall never be destroyed. (5) Allah shall shortly convey them to their destination, rectify their affairs... (6) ..and admit them into Heaven (Jannah)
Surah Muhammad 47: 4-14
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Anwar-ul-Bayan (v. 8
which He has introduced to them. (7) O you who believe! If you will assist
Allah, Allah shall assist you and make you steadfast. (8) Destruction be for those who disbelieve and Allah shall destroy their deeds. (9) This is because they
dislike what Allah revealed, because of which He lays their deeds to waste. (10) Have they not travelled on earth and seen what was the outcome of those before them? Allah annihilated them and the disbelievers shall have the same. (11) This is because Allah is the Protecting Friend of the believers and because the disbelievers have no protecting friend. (12) Allah shall certainly admit those who believe and carry out good deeds into gardens beneath which rivers flow. As for the disbelievers, they enjoy themselves and eat like the animals eat. The Fire shall be their abode. (13) Many were the towns that were more powerful than your town which drove you out. We destroyed them and they had none to assist them. (14) Can the one who is steadfast on a proof from his Lord be like those whose evil deeds have been beautified for them and who follow their whims?
FIGHTING IN JIHAD, THE LAWS REGARDING PRISONERS OF WAR AND THE VIRTUE OF MARTYRS
In the above verses, Allah instructs the Muslims that they should fight in earnest when confronting the enemy in Jihad. Allah also instructs that those enemy soldiers who are not killed in the battle should be taken as prisoners and guarded well. Thereafter, the Muslims may either release the prisoners unconditionally, exchange them for Muslim prisoners, or demand a ransom for their release. The decision rests with the Amir-ul-Mu'minin i. Muslims therefore have the following five choices in dealing with disbelievers prisoners of war:
1. Release them unconditionally.
2. Exchange them, for Muslim prisoners of war being held by the disbelievers.
3. Release them in exchange for monetary ransom (as the Holy Prophet pL) a ail to did after the Battle of Badr).
4. Execute them.
5. Distribute them among the Muislim soldiers as slaves.
The details of the third and fourth options have been discussed in the commentary of Surah Anfal When the prisoners of war are made slaves, they will then reside in the Muslim country under the protection of the Islamic state.
Sayyidina Imam Abu Hanifa «le 4) i, is of the opinion that it is not permissible to release disbelievers prisoners of war totally unconditionally ie. without an exchange of prisoners or without a monetary ransom. In this regard, Imam Jassas «+ a a», has written in "Ahkamul Qur'an" that Surah Bara'ah (Surah 9) was revealed after Surah Muhammad + «le al le. He states the options of unconditional release and release on ransom have been repealed by verses of Surah Bara'ah like "Fight the polytheists wherever you find them" [verse 5] and "Fight those who do not believe in Allah and the Last
Day" [verse 29}.
Surah Muhammad 47; 4-14
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Anwar-ul-Bayan V. 8)
Whereas Sayyidina Imam Abu Hanifa «le 41 i, does not permit the
unconditional release of disbelievers prisoners of war, his two prominent students Imam Muhammad and Abu Yusuf ale ai aa, permit it. lmam Shafi'l aa, ade 21 has also permitted this. Although the Hanafi school of jurisprudence does not permit the ransoming of disbelievers prisoners of war, Imam Muhammad
ale a ix, writes in "Siyar Kabir" that this would be permitted if the Muslims are in need of the ransom money.
Allah says, "If Allah willed He could have exacted revenge from them..." i.e. Allah could have punished the disbelievers in a way other than having them suffer
death and captivity at the hands of the Muslims. However, Allah has
commanded the believers to fight in Jihad "to test some of you with others." i.e. to test whether the believers will actually risk their lives to confront the disbelievers in open battle. Jihad is also a test for the disbelievers because it provides the opportunity for them to realise the truth of Islam when they witness the ways in which Allah assists the Muslims from unseen sources. They are then afforded the opportunity to accept Islam.
Allah says further, "The deeds of those who are martyred in Allah `s way shall never be destroyed." This verse assures the Muslims that martyrdom not only signifies success in their test, but it will also accrue to them tremendous rewards for every deed. Furthermore, "Allah shall shortly convey them to their destination, rectify their affairs and admit them into Heaven which He has introduced to them." Allah will ensure that all the affairs of these people are to their liking in the
grave, on the Plain of Resurrection, and in the Akhirah (Hereafter). Allah has already introduced Heaven to the believers by meansof his scriptures and the Prophets ¢%~\ -gle. Another interpretation of this verse is that Allah will make people recognise their abodes in Heaven even better than they were acquainted
with their abodes in this world (as reported in a hadith)..
Allah then proclaims His assistance to the Muslims when He says, "O you who believe! Ifyou will assist Allah (i.e. assist in propagating Islam), Allah shall assist you and make you steadfast." Of course, Allah needs no assistance from anyone.
After discussing the good fortune of the believers, Allah proceeds to speak about the disbelievers. Allah says, "Destruction be for those who disbelieve and Allah shall destroy their deeds." They will suffer defeat at the hands of the believers and will also be doomed to suffer eternally in the Akhirah (Hereafter). "This (ill" fortune) is because they dislike what Allah revealed, because of which He lays their deeds
to waste."
LEARNING LESSONS FROM TRAVELLING
Sounding a warning to the disbelievers who are beguiled by their wealth and prosperity, Allah says, "Have they not travelled on earth and seen what was the outcome of those before them? Allah annihilated them and the disbelievers shall have the same." Every disbeliever stands to face the same destruction in this world for their rejection. Of course, a far worse doom awaits them in the Akhirah (Hereafter).
"This (salvation of the believers and destruction of the disbelievers) is because Allah is the Protecting Friend of the believers and because the disbelievers have no
a Surah Muhammad 47: 15 a 579 protecting friend."
a
Ar nwar-ulN -Bayan (v.8)
THE REWARD OF THE BELIEVERS AND THE DOOM OF THE DISBELIEVERS
"Allah shall certainly admit those who believe and carry out good deeds into gardens beneath which rivers flow. As for the disbelievers, they enjoy themselves (in this world) and eat like the animals eat. The Fire shall be their abode." Because the disbelievers regard this world to be everything to them, they make every effort to accrue the pleasures of the world. Just like animals eat anywhere and eat as much as they please, the disbelievers do the same without any consideration of lawful and unlawful earnings.
This type of behaviour is clearly evident among the Western culture where man and woman foster intimate relationships without caring for marriage. Even those who do marry do not give a second thought to striking up an adulterous relationship with another person. Just like animals, they shamelessly fornicate in public, discarding every shred of modesty. Certain governments have even stooped to legalising homosexuality and lesbianism. In fulfilling his carnal passions, the disbeliever has stripped himself of all humane traits and adopted bestiality. This type of behaviour is now sweeping like wildfire through the Muslim masses.
Such people are not conscious of lawful (Halal) and Unlawful food and earnings because they are engrossed in carnal enjoyment. Allah says in Surah Zumar, "Enjoy your disbelief for a while! You will aa be from the inmates of the Fire." [Surah 39, verse 8] -
A WARNING TO THE PEOPLE OF MAKKAH
Addressing the Holy Prophet -l-y «le 4\ te, Allah says, "Many were the towns that were more powerful than your town which drove you out. (However, despite their power and might) We destroyed them and they had none to assist them."
Allah then portrays the stark difference between a believer and a disbeliever when He says, "Can the one who is steadfast on a proof from his Lord be like those whose evil deeds have been beautified for them and who follow their whims?" The two cannot be equal because of the unmistakable differences between them. Consequently, they will be treated differently in both worlds.
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(15) The description of the Heaven (Jannah) that the people of Piety have been promised is that it contains rivers of water that never contaminate, rivers of milk the taste of which never spoils, rivers of wine that are extremely palatable to those who drink it and rivers of the purest honey. The people there shall also
Surah Muhammad 47: 16-19
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Anwar-ul-Bayan (. 8)
have every type of fruit and forgiveness from their Lord. Can these people ever be like those who will abide forever in the Fire and are given boiling water to drink which tears their innards to shreds?
THE DELECTABLE DRINKS FOR THE PEOPLE OF HEAVEN COMPARED TO THE BOILING WATER GIVEN TO THE INMATES OF HELL
Like the foregoing verses, the above verse also discusses the blessings to be réceived by the righteous and the miserable condition that the disbelievers and sinners will find themselves in after death. Allah describes the rivers of Heaven in the above verse when He says that Heaven "contains rivers of water that never contaminate, rivers of milk the taste of which never spoils, rivers of wine that are extremely palatable to those who drink it and rivers of the purest honey."
Sayyidina Abu Hurayrah « 5\ 2, narrates that the Holy Prophet wt ai Jo -
ry said, "Indeed, there are a hundred ranks in Heaven that Allah has specially reserved for those who strive in His way. A distance equivalent to the span between the sky and the earth separates each of these ranks from the next. So, wheneveg vou ask Allah for Heaven, ask Him for Jannatul Firdous (Paradise of Heaven) béeause it enjoys the best and most elevated position of Heaven. Only the throne of Rahman lies above it and all the rivers of Heaven find their source in it." [Bukhari p. 391]
A similar narration reported by Sayyidina Ubadah bin Samit «+ \ 2, states: "Ajl four rivers of Heaven find their source in it." Mulla Ali Qari ale ai aa, has stated in his commentary of "Mishkat" that these four rivers are the four
mentioned in the above verse viz, rivers of water, milk, wine and honey. This hadith makes it clear that all these rivers have their source in Jannatul Firdous,
from where the tributaries flow to the other parts of Heaven.
This verse describes the river of wine as being "extremely palatable to those who drink it". Allah says in Surah Saffat, "They will be presented with goblets filled with flowing wine which will be white and delicious for the drinkers. It will neither
produce headaches, nor will they be intoxicated with it." [Surah 37, verses 45-47]
Allah also says in Surah Wagi'ah, "Youngsters of eternal youth shall wait on them with goblets and jugs and glasses filled with flowing wine. Neither will they have headaches with it, nor will they be intoxicated." These verses make it evident that the drinks of Heaven will be extremely delectable and will not produce any ill-effects like the wines of this world.
Thereafter, Allah adds, "The people there shall also have every type offruit and forgiveness from their Lord. Can these people ever be like those who will abide forever in the Fire and are given boiling water to drink which tears their innards to shreds?" Sayyidina Abu Darda «+ i) ., reports that the Holy Prophet ply le a! Lo said, "The people of Hell will suffer such severe hunger that this hunger alone would be as bad as any punishment they suffer in Hell. When they beg for food, they will be given "Dari" to eat, which will neither nourish their bodies nor satisfy their hunger. When they plead for food a second time, they will be given food that will get stuck in their throats and choke them. Frantically thinking of some | manner to swallow the food, they will recall that they used to take something to
Surah Muhammad 47: 16-19
§81
Anwarul Bayan Me 8)
drink in this world to facilitate easy swallowing. When they will plead for something to drink, boiling water will be given to them in iron cups. When the cups will be brought to their mouths, it will scald their faces and when they
drink the water, it will tear their innards to shreds." ["Mishkat" p. 504, from Tirmidhi]
Sayyidina `Abu Umamah «+ 4 ..2, narrates that the Holy Prophet t 4! J+
rs made the following comment regarding the verse "Before him is Hell and he will be given puss as water to drink. He will drink it in sips and it will not go down his throat." The Holy Prophet ply ale a) Le said, "When the puss will be brought to the person's mouth, he will abhor it. When it will be brought even closer, it will scorch his face. When he drinks it, his intestines will be ripped apart and emerge from his anus." Thereafter the Holy Prophet --) «le 4) 1+ recited the following
two verses viz.
"are given boiling water to drink, which tears their innards to shreds?" (Surah Muhammad, verse 15)
"If they seek assistance, they will be assisted with water like molten metal that will scorch their faces. The worst ofdrinks!" (Surah Kahf (18), verse 29) ["Mishkat" p. 503]
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(16) There are those people who listen to you intently until they depart from your presence and then say to those who have been granted knowledge, "What has he said just now?" These are the ones on whose hearts Allah has set a seal and who follow their whims. (17) As for those who are rightly guided, Allah shall increase their guidance and grant them their Piety. (18) They now only seem to await Judgment day to come to them suddenly. Undoubtedly, its signs have already arrived. How will they be reminded when Judgment day does dawn on them? (19) Know well that none is worthy of worship. besides Allah and seek forgiveness for your shortcomings and for the believing men and women. Allah has knowledge of your movements and your places of rest.
THE BEHAVIOUR OF THE HYPOCRITES AND THE SEAL UPON THEIR HEARTS
The hypocrites were disbelievers who feigned being Muslims. Their `hypocrisy was evident from their deeds and behaviour. One of their practices was that they attended the Holy Prophet's --y ae 4! i. gatherings and pretended to listen very attentively. However, their attention was elsewhere and they did not comprehend what the Holy Prophet ply ale at Le said. They merely sat there
e Surah e Muhammad
47: 16-19 ee
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ES Anwar-ul-Bayane(lv.)8
to fool others. When the gathering was over, they then met fhe learned Sahabah (prophet's campanions) ++ 4 2, and asked them what the Holy Prophet «le 3) 1. ry had mentioned.
Their first actof hypocrisy was to feign concentration during the Holy Prophet's, py «le «| le sermons. The second act of hypocrisy was to pretend that they were concerned about what the Holy Prophet pi-y «le ai Le had to say. Allah says about them, "These are the ones on whose hearts Allah has set a seal and who follow their whims."
Allah then talks about the believers when He says, "As for those who are rightly guided, Allah shall increase their guidance (because they believe and practise every new injunction) and grant them their Piety" ie. Allah will grant them the ability to act on all His commands and to abstain from everything that He has forbidden them from doing.
Allah then rebukes the disbelievers for their attitude towards the truth
when He says about them, "They now only seem to await Judgment day to come to
them suddenly." i.e. They neither accept Islam, nor carry out good deeds. They are
unaffected by the warnings of punishment and refuse to believe in the tidings of
Heaven. All that seems left to convince them is Judgment day itself. With regard
to Judgment day, Allah says, "Undoubtedly, its signs have already arrived." The
advent of the Holy Prophet pl) «le si le was in itself a sign to denote the
closeness Judgment of day. Another sign was the Holy Prophet's ply ae it (o
miracle of splitting the moon as referred to in the first verse of Surah Qamar
(Surah 54) where Allah says, "Judgment day has drawn near and the moon has been
split."
;
However, when Judgment day does eventually take place, it will be too late for people to believe because belief will be unacceptable then. It is with reference to this that Allah says, "How will they be reminded when Judgment day does dawn on them?" Allah says in Surah Fajr, "The day when Hell will be brought to the fore. On that day man will understand. But of what use will this understanding be?" [Surah 89,
verse 23]
ENCOURAGEMENT TO SEEK FORGIVENESS
Addressing the Holy Prophet pis «le i! Le, Allah says, "Know well that none is worthy of worship besides Allah and seek forgiveness for your shortcomings and for the believing men and women." This injunction is also addressed to the Muslim masses. Any erroneous act of The Holy Prophet pl) «le a1 tethat was not entirely becoming of the noble status of a Prophet is referred to as a "shortcoming" in the
verse. Of course, every one of the Prophets p>! pale were innocent from sins but
fell prey to human errors because they were human after all.
The author of "Ma'alimut Tanzil" says that the Holy Prophet «te ii Jo ri was commanded to seek forgiveness even though he was innocent so that his Ummah could learn from him and follow suit. The Holy Prophet «le o' le ri ssaid, "Indeed, a form of contamination settles in my heart and I repent to Allah a hundred times daily." Another narration states that the Holy Prophet pny ale ait Le would repent a hundred times in each sitting.
Surah Muhammad 47: 20-24
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Anwar-ul-Bayan (v. 8
The author of "Ma`alimut Tanzil" writes further, "It is indeed Allah's great benevolence to this Ummah that He has commanded the Holy Prophet «+ i J. 3 to seek forgiveness on their behalf. Allah has made him an intercessor and has also promised to accept his intercession." [0.4 p.183]
"Allah has knowledge of your movements and your places of rest." The following are a few interpretations of the verse:
v Ibn Jarir se Svan,- Allah has knowledge of your moving about and of the places you reside in.
v Sayyidina Abdullah bin Abbas «« 4) .2,-- Allah has knowledge of your movements in this world as well as of your resting place in the Akhirah (hereafter).
v Sayyidina Ikrima ae svan,-- Allah has knowledge of you when you were in the wombs of your mothers and also after you have been born in to the world.
v Ibn Kaysdan «le ai an, - Allah has knowledgeof your tossing and turning in your beds and your ultimate resting place in the grave. Allah knows best. ["Ma'dlimut Tanzil" v. 4 p.183]
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(20) The believers say, "Why is a Surah not revealed?" Then when a Surah is revealed in which mention is made of fighting in Jihad, you will see those with a disease in their hearts looking at you with the look of a person who is overcome by the swoon of death. Their misfortune is still forthcoming. (21) Obedience and good words. Then when the command is ratified it will be best for them if they are true to Allah. (22) It is just possible that if you are given authority, you would spread anarchy on earth and sever family ties. (23) These are the people whom Allah has cursed, has deafened and made blind. (24) Do they not ponder over the Quran or are there locks upon their hearts?
THE DISOBEDIENCE OF THE HYPOCRITES
The above verses describe the eagerness that the believers possessed for Jihad and the aversion that hypocrites had for it. Allah says, "The believers say,
Surah Muhammad 47: 20-24
584
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Anwar-ul-Bayan (v. 8
`Why is a Surah not revealed (with more commands from Allah)?" The true believers are eager to exert themselves further in fulfilling Allah's commandments. The emotions of the hypocrites at this point is altogether
different. Allah says, "Then when a Surah is revealed in which mention is made of
fighting in Jihad, you will see those with a disease (of hypocrisy) in their hearts (i.e. the
Hypocrites) looking at you with the look of a person who is overcome by the swoon of death." The hypocrites detest Allah's commandments because they regard them as a burden upon their shoulders.
The situation is more grave for them when Allah commands Jihad because they will be forced to participate to maintain their guise as Muslims. In fact, their resentment is so profound that it is evident from their faces. The fact that the hypocrites are forced to participate in Jihad to maintain their guise is a punishment of its own. If any of them is then killed in the battle, the punishment is even worse. It is with regard to this that Allah says, "Their misfortune is still forthcoming."
"Obedience and good words" i.e. instead of reacting adversely to Allah's command, it would be best if the hypocrites accepted the command and verbally
expressed their pleasure to conform. "When the command (to fight in Jihad) is ratified it will be best for them ifthey are true to Allah (and prove the sincerity of their
belief)."
"Tt is just possible that you are given authority, you would spread anarchy on earth and sever family ties." The author of "Ruhul Ma'ani" writes that the verse is addressed to the Hypocrites. Given the knowledge of their excessive love for the world and their aversion for Jihad, it can be expected of them to cause strife and ¢ anarchy on earth if they are ever allowed to rule over people. In fact, they are so decadent that they are not even able to maintain cordial relationships with their family members.
Another translation of the Arabic word "tawallaytum" (translated above as "given authority") is to be averse. According to this translation, the verse addresses the hypocrites thus: "Is it possible that just as you are averse to Jihad, you will also spread anarchy on earth and sever family ties?" The question is rhetorical because when Jihad is forsaken, evil doers soon gain the upper hand over society. Eventually, stability is lost and strife becomes the order of the day.
Allah then says that the Hypocrites "are the people whom Allah has cursed (cast far from His mercy), has deafened and made blind." Bereft of the faculty of listening to the truth and recognising it, they cannot be expected to tread the straight path.
THE NECESSITY OF PONDERING OVER THE QUR'AN
Allah asks, "Do they not ponder over the Qur'an or are there locks upon their hearts?" This verse reproaches the hypocrites for not thinking deeply about the
advice of the Qur'an. If they make the effort to deliberate over the Qur'an, they would never remain hypocrites and would never do what they do. However, their hearts appear to be locked and inaccessible to positive thinking.
Surah Muhammad 47: 25-28
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Anwar-ul-Bayan (. 8)
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(25) Indeed those who have turned their backs after guidance has been clarified for them, Satan has beautified (their sins) fog them and prolonged their hopes. (26) This is because they say to those who detest Allah's revelation, "We shall follow you in some matters." Allah has knowledge of their secret talks. (27) What will be their condition when the angels shall claim their souls while smiting their faces and backs? (28) This is because they pursue the things that anger Allah and they dislike His pleasure. So Allah lays their deeds to waste.
SATAN /DEVIL BEGUILES THE APOSTATES
Sayyidina Abdullah bin Abbas «+ .i\ 2, says that the above verses also refer to the hypocrites. They are unable to remain on the straight path because of their rebellious nature. Other commentators are of the opinion that the verses refer to the Ahlul Kitab (the people of Book) because they turned their backs on the Holy Prophet pl-y ale ati ledespite the fact that they recognised him from the description of their scriptures.
Before the advent of the Holy Prophet (t-y le a le, they used to tell others that they would be followers of the final messenger. The general words of the verse apply to both these groups equally.
Allah says, "Indeed those who have turned their backs after guidance has been clarified for them, Satan has beautified (their sins) for them and prolonged their hopes." Satan makes them think that their ways are right and beautifies the material things of this world so that they are attracted to them and forget about Allah. Satan also tells people that they still have long lives to lead in this world and that they will have to compromise the pleasures of this world if they were to accept Islam.
"This is because they say to those who detest Allah`s revelation, `We shall follow you in some matters. ~ Allama Qurtubi «Je \ i«, interprets the verse to mean: "Satan beguiles the hypocrites and Jews because they say to the polytheists that they will join them in opposing the Holy Prophet ~,) te 4 J» and abstaining from assisting the Muslims in Jihad. It is this allegiance that they pledge to the polytheists that allows Satan the opportunity to beautify their deeds for them and to prolong their hopes." [Qurtubi v.16 p.250]
The author of "Ruhul Ma'ani" disagrees with this interpretation, but it seems the most appropriate interpretation in my humble opinion. The author of "Bayanul Qur'an" has interpreted the verse to mean that the hypocrites turn
Surah Muhammad 47: 29-31
586
Anwar-ul-Bay4n (v. 8
their backs on Islam because they tell the Jews that they will secretly follow
anything the Jews command them. However, to preserve their guise as Muslims,
they will pretend to follow the commands of Islam. However, they fail to perceive that "Allah has knowledge of their secret talks."
THE DISBELIEVERS ARE PUNISHED AT THE TIME OF THEIR DEATH
"What will be their condition when the angels shail claim their souls while smiting their faces and backs?" If the disbelievers are not punished in the world, they will be foolish to think that they have escaped punishment. Their real punishment will begin at the time of their death when the angels of death will beat them. They spend their lives escaping the call to Jihad, but will have to die some day. Sayyidina Abdullah bin Abbas «+ | .2, says that every sinful person will be beaten on the face and back at the time of death, but this cannot be perceived by onlookers just as the punishment of the grave cannot be sensed by the living.
Allah says in Surah Anfal, "If only you could see how the angels claim the souls of the disbelievers, smiting their faces and backs saying, "Taste the punishment of the Blaze! This is because of what your own hands have sent forward and surely Allah is not oppressive to His bondsmen.'" [Surah 8, verses 50, 51]
Allah continues further, "This (punishment) is because they pursue the things that anger Allah (disbelief, polytheism and sin) and they dislike His pleasure (i.e. accepting Islam). So Allah lays their deeds to waste." Because of the disbelief and polytheism that they practise, all their deeds will be useless to them in the Akhirah (Hereafter). Besides the punishment at the time of death, they will continue to receive punishment forever.
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(29) Do those with a disease in their hearts think that Allah will never expose their malice? (30) If We will, We would show them to you and you would recognize them by their features. You will surely recognise them by their manner of speech. Allah has knowledge of their deeds. (31) We shall certainly test you until. We ascertain those of you who strive and those who are steadfast so that We may examine your deeds.
THE HYPOCRISY OF THE HYPOCRITES CAN BE DETERMINED FROM THEIR MANNER OF SPEECH
Although the hypocrites pretended to show solidarity with the Muslims, they harboured great against animosity and malice towards the Muslims. These ill feelings often surfaced, but they still adamantly proclaimed to be Muslims. They even swore oaths that they were Muslims and they lived among the
Surah Muhammad 47: 32-35
Anwar-ul-Bayan (v. 8
Muslims so that their true identities could be concealed. They even prided themselves for their ingenuity in disguising themselves. For a long period of
time, Allah did not expose their individual identities, but merely described the
many traits and actions of the hypocrites. Details of this are mentioned in Surah Bara'ah (Surah 9), on account of which Surah Bara'ah is referred to as "Fadiha i.e. "The Humiliater". Other Surahs also mention such details.
Addressing the Holy Prophet ,W-3 «ic 3) t+, Allah says, "Do those with a disease in their hearts think that Allah will never expose their malice? If We will, We would show them to you (individually) and you would recognise them by their features. You will surely recognise them by their manner of speech." The behaviour and speech of insincere persons can be clearly distinguished from that of sincere Muslims. They swear oaths unnecessarily, speak in a staggered manner and reply to questions after much thought and deliberation. The hypocrites were allowed to maintain their guise for a long time until the time came when they were eventually driven out of the Masjidun Nabawi in humiliation. The details of this can be had from the biography of the Holy Prophet pl-; «le 4! t+ written by Ibn
Hisham ale \ ax, [v. 2].
"Allah has knowledge of their deeds." Allah has perfect knowledge of those believers who are sincere and those people who have hypocrisy lurking in their hearts. Although the hypocrites may have thought that they were able to fool the Muslims, they had no hope of concealing their identities from Allah.
Allah addresses the Muslims saying, "We shall certainly test you (with commands like Jihad) until We ascertain those of you who strive and those who are steadfast so that We may examine your deeds."
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(32) Indeed those who disbelieve, forbid from Allah's path and oppose the messenger glwy aie 4\ le after guidance has been clarified for them cannot harm Allah at all. Allah will soon annul their deeds. (33) O you who believe! Obey Allah, obey the messenger ews «1+ i te and do not invalidate your deeds. (34) Verily those who disbelieve, forbid from Allah's path and then die as
disbelievers, Allah shall never forgive them. (35) So do not weaken, do not call
for a truce and you will be dominant. Allah is with you and will never devalue
your deeds.
Surah Muhammad 47: 32-35
588
Anwar-ul-Bayan (vy. 8
THE DISBELIEVERS CANNOT HARM ALLAH IN THE LEAST AND ALL THEIR DEEDS WILL BE WASTED
Allah declares, "Indeed those who disbelieve, forbid from Allah's path and oppose the messenger glu ate a) te» after guidance has been clarified for them cannot harm Allah at all." In fact, they do harm to themselves by damning themselves to the eternal punishment of the Aakhirah (Hereafter). In addition to this, "Allah wil] soon annul their deeds." Those deeds which would earn ample rewards for sincere believers will be useless to the disbelievers because of the absence of Belief.
"O you who believe! Obey Allah, obey the messenger gl-y «le Si lt and do not invalidate your deeds."
Deeds are invalidated by having doubts in one's Belief, by perpetrating disbelief and polytheism, as well as by carrying out certain major sins. These factors deprive one of the rewards of good deeds. "Ruhul Ma'ani" reports from Sayyidina Abdullah bin Abbas «+ | _.2,that ostentation and boasting cause one's deeds to be annulled. The general meaning of the verse includes all factors that contribute to cancelling the reward of good deeds.
Sayyidina Abdullah bin Umar «+ i 2, said, "We, the Sahabah (prophet's campanions) ,s <\ ..2,, were under the impression that all good deeds are certainly accepted. When the verse `O you who believe! Obey Allah, obey the messenger plus ade <i) de and do not invalidate your deeds' was revealed, we thought, `What could invalidate our deeds?' We later realised that major sins and immoral acts were implied. Thereafter, whenever we saw any person commit a major sin or an immoral act, we would say that the person is destroyed. Later, when Allah revealed the verse `Verily Allah does not forgive that polytheism be committed, but may forgive all sins besides this for whom He wills,' it became our practice that whenever someone committed a major sin, we would fear that he will be punished (i.e. we were never certain that he will be punished).
We also entertained hope that the person who did not commit any major sin would be forgiven." ["Ruhul Ma`ani", v.26 p.79]
Allah further states, "Verily those who disbelieve, forbid from Allah's path and then die as disbelievers, Allah shall never forgive them." On the other hand, if a disbeliever opposed Islam, prevented others from Allah' s Din and then repented by accepting Islam, all the wrongs he perpetrated as a disbeliever will be forgiven and he will be worthy of entering Heaven. The Holy Prophet «+ a) 1+
r-sonce said to Sayyidina Amr bin Al As « | 2, "Don't you know that
acceptance of Islam destroys everything before it?"
QADHA (SAYING A PRAYER OR FAST AFTER DUE TIME) IS COMPULSORY AFTER INVALIDATING NAFL SALAH OR FASTS
According to the Hanafi school of jurisprudence, a person will have to repeat any Optional Salah or fasts if he unduly terminated them. Among the various proofs to substantiate this statement, the above verse is also cited. If a person started performing Salah or fasting and then terminated the Salah or fast before completing the act, he will be guilty of invalidating an act which had to be
Surah Muhammad 47: 36-38
589
Anwar-ul-Bayan (v. 8
completed. He will therefore be acting contrary to Allah's clear instruction of "do not invalidate your deeds." The verse prohibits people from invalidating any act of worship, whether it be by means of terminating the act before completion or by means of invalidating it in any other way.
"DO NOT WEAKEN"
Allah addresses the Muslims further when He states, "So do not weaken, do
not call for a truce..." This verse enjoins Muslims to engage in Jihad against the disbelievers when the disbelievers prepare to attack them. They should never shy away from Jihad on the pretext of calling for a truce because this is a sure sign of weakness. Of course, if the disbelievers propose a peace treaty, the Muslims are at liberty to accept it if it is beneficial for them. Details of this have
been mentioned in the commentary of verse 61 of Surah Anfal where Allah says,
"If they (the disbelievers) are inclined towards making peace, then you should also incline yourselves to it and trust in Allah. Without doubt, He is All Hearing, All Knowing."
Allah then tells the Muslims, "and you will be dominant." Allah says in Surah Al Imran, "Do not lose courage and do not be grieved for you shall be dominant ifyou are indeed believers." This verse of Surah Al Imran stipulates the quality of belief as a condition for dominance. This means that the Muslims have to be imbued with the qualities of piety, love for the Akhirah (Hereafter), trustworthiness and have to abstain from sins if they want to remain in an authoritative position on earth. When they cease to be true believers with these qualities, the disbelievers will speedily gain the upper hand over them and assume authority. Of course, there are certain instances when the Muslims will be allowed to avoid Jihad for legitimate reasons. To understand this, one may refer to the commentary of the verse "Now Allah has lightened your burden and He knows that there is weakness within you." [Surah Anfal (6), verse 66]
Allah then makes a promise to the believers saying, "Allah is with you..." Therefore, the believers should fight the disbelievers in earnest because they have Allah's support. They should press on in the Jihad campaigns having perfect trust in Allah and with the intention of pleasing Him only. Verse 7 of this Surah stated, "O you who believe! Ifyou will assist Allah (i.e. Allah's Din), Allah shall assist you and make you steadfast."
Allah also promises the believers: "and (Allah) will never devalue your deeds." Allah will grant a person the full reward due to him/her for a deed. Of course, the condition is that the person does not invalidate the deed in some way. The minimum reward that any good deed earns is ten fold. Allah then increases the reward for whoever He wills. Allah states in Surah Jinn, "Whoever believes in his Lord has neither loss (of reward) nor oppression to fear (i.e. he does not have to fear being punished for something he did not do)." [Surah 72, verse 13]
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Surah Muhammad 47: 36-38
590
Anwar-ul-Bayan (v. 8)
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(36) The life of this world is mere play and amusement. If you believe and fear Allah, He will grant you your rewards and will not ask for your wealth. (37) If Allah had to ask you for your wealth and demand it from you, you would have become miserly and He would have exposed your heartfelt dissatisfaction. (38) Behold! You are the very ones who are summoned to spend in Allah's way but there are those among you who are miserly. Those who are miserly practise miserliness to their own detriment. Allah is Independent and you are all needy.
If you turn away, He will substitute you with another nation who will not be like yourselves.
THE FUTILITY OF THIS WORLDLY LIFE AND THE HARMS OF MISERLINESS
In the above verses, Allah advises the believers to spend their wealth for the
cause of Din (religion). Allah first describes the reality of this world when He says, "The life of this world is mere play and amusement." Allah makes a similar assertion in Surah Ankabut when He.says, "The life of this world is mere futility and play. Without doubt, the life of the Akhirah (Hereafter) is true life. If only they knew." [Surah 29, verse 64]
Tangible objectives cannot be acquired through play and amusement. True pleasure and happiness can be had only in Heaven. It is therefore imperative for every person to exert himself/herself to attain success in the Akhirah and escape falling prey to the temptations of this world.
Allah further states, "If you believe and fear Allah (by fulfilling His commands), He will grant you your rewards and will not ask for your wealth." Allama Qurtubi «le 4) a», interprets the verse to mean that Allah does not command man to spend al] his wealth in Zakah. According to another interpretation, it means that Allah has commanded man to spend his wealth on himself as well, for which he will be rewarded. Yet another interpretation explains that the wealth of man is not actually his because Allah has given everything to him. Therefore, when Allah asks man to donate in charity, it is not man's wealth that Allah asks for, but Allah's. Therefore, man should be happy when Allah asks him to spend in charity because Allah is merely asking for what actually belongs to Him.
Although the verse mentions that Allah will not ask a person for his wealth if he believes, it does not mean that people will be asked for their wealth if they do not believe. There is no question of Allah commanding the disbelievers to spend in charity because Allah has nothing to do with them. The disbelievers fear that they will be asked to spend their wealth upon accepting Islam, because people in the world sometimes ask others for money when they have struck a relationship with them.
Surah Muhammad 47: 36-38
Anwar-ul-Bayan (v. 8
Allah then says, "If Allah had to ask you for your wealth and demand it from you, you would have become miserly and He would have exposed your heartfelt dissatisfaction." If people were forced to spend their wealth, they would be naturally dissatisfied and would hold back their wealth. It is evident nowadays that some Muslims find it extremely difficult to spend even 2,5% of their wealth for Zakah.
There are also many who will pay their Zakah but make no effort to ensure that the Zakah is calculated properly. As a result, they pay less than what is due from them.
"Behold! You are the very ones who are summoned to spend in Allah's way but there are those among you who are miserly. Those who are miserly practise miserliness to their own detriment." By failing to spend in charity, a person deprives himself of the rewards to be accrued. By spending in worthy causes, a person benefits himself by attaining the everlasting rewards in the Akhirah (Hereafter), as well as an increase in blessings in this world.
"Allah is Independent and you are all needy." Everything in the universe
depends on Allah for its existence and survival, while Allah needs none. No
person should ever think that s/he is benefiting Allah in any way by spending in His path.
IF YOU TURN AWAY, ALLAH WILL RAISE ANOTHER NATION
Allah states, "If you turn away (from Islam), He will substitute you with another
nation who will not be like yourselves." Allah addresses the Muslims of every era,
telling them never to think that Jihad, charity and the branches of Din (religion) are dependant on them or their nation. Allah does not need anyone to do anything. Allah is the Supreme Creator, the Master and Omnipotent. He may use whoever He wills for any task.
THE SERVICE THAT NON-ARAB NATIONS RENDERED TO ISLAM
Tirmidhi reports a hadith in which the Sahabah (prophet's companions) le y ~+© once asked the Holy Prophet pL «le a! Le, "Who is the nation about whom Allah says that He will substitute in our place if we turn away and who will not be like us?" Sayyidina Salman Farsi «+ 4! 2) was present with the Holy oe p--) se ai 1 at that time. In reply to the question, The Holy Prophet piv5 «le a! be placed his hand on Sayyidina Salman's «+ «i\ >, shoulder (or thigh according to another narration) and said, "This person and his nation (the Persians )." Another report states that the Holy Prophet --; «& i 4+ said, "This man and his companions."
Thereafter, the Holy Prophet i a 3! t+ added, "I swear by the Being in Whose control lies my life! If belief was suspended from the Thurayya (Pleiades) constellation of stars, many Persians would acquire it." [Tirmidhi in the Chapter
concerning the commentary of Surah Muhammad .L- «le ail bo]
It occurred that once the Arabs started neglecting the Din (religion), Allah raised many great men from Persia who rendered a tremendous service to Islam. Sayyidina Imam Abu Hanifa «tl \ i=, was one of these men, whose piety and knowledge is proverbial. One should also study the biography of Imam Bukhari
Surah Muhammad 47: 36-38
592
Anwar-ul-Bayan (v. 8
ade 4 a, another son of Islam of Persian origin. Yet another is lmam Bukhari's ale aii a=, teacher, Sayyidina Makki bin Ibrahim «+ 4! a-,, from whom Imam
Bukhari «J 4! a«, has narrated eleven "Thulathiyat"
Among a galaxy of Persian Muhaddithin (scholars of Hadith) Hafidh Dhahabi «+ 4 a«, has noted the following luminaries:
Abu Ubaid Qasim bin Sallam Harawi «de avin,
Nu`aim bin Hammad Marwazi
dian.
Is'haq bin Ibrahim Marwazi «le a\am,.
Zuhair bin Harb ate dian,
Qutaybah bin Sa'id Balkhi se a\an,, Abu Ja'far, Muhammad bin Mahran Razi «le sian, Abu Zakariyya, Yahya bin Misa Balkhi Sajistani oe sa,,
Hafidh Zakariyya bin Yahya Balkhi ate avin,.
Imam Abu Zur'ah Razi ae dian,
Imam Abu Hatim Razi ale dian,
Imam Abu Dawiid Jc a\an, (compiler of Sunan Abu Dawid).
Sulayman bin Ash'ath Sajistani «Je aian,. Imam Tirmidhi aleS\i~, (Compiler of Sunan Tirmidhi).
Abu Abdillah, Muhammad bin Yazid Qazwini Ibn Majah sim, ale (the compiler of Sunan Ibn Majah).
Imdém Ahmad bin Shu'ayb An Nasa'i «le 5) im, (compiler of Nasa'i).
Imam Abu Ja'far., Muhammad bin Jarir Tabari + ail ia, (renowned as Ibn Jarir Tabari).
Al Hafidhul Kabir, Muhammad bin Is'haq bin Khuzayma Naysapuri ale dian,
BBBBBHafBidhBBAbBu BAbBdilBlahBBMuEhaEmmad bin Yahya bin Minda
Asbahdani ale atin,
B Imam Muslim ae 4i x, also hails from the Persian city of
Naysapir, although he is linked to the Arab tribe of Qushayr.
There are many more names that can be traced in historical sources. Apart from the famous scholars mentioned above, Imam Jalaludin Suyuti «+ 3 an, has also cited the names of the following:
aa Hafidh Abu Qasim tabrani se sin, (compiler
Ma' ajim).
Hafidh Abu Hatim, Muhammad bin Hibban a Ibnus Sunni, Abu Bakr Dinuri ae aan,
Hafidh Abu Nu'aim Isbahdani ac sian,
BBEImSam Bayhagi «le aan,
of the famous
sian,
Surah Muhammad 47: 36-38
593
Anwar-ul-Bayan (8)
The above are the names of only eminent Muhaddithin of Persian origin. If a list has to be made of non-Arab scholars (not only Persian) serving the various
other branches of Din (religion), the list is endless. In the field of Qira'ah, the names of Imam Abu Amr Dani «le 4! ae,, Imam Shatbi Je 4) a, and Imam Jazari ale &| ax, shine forth. The list on non-Arab Mufassirin (commentators of the Qur'an) and Fuqaha (Muslim Jurists) is also extensive. The scholars of Persia were |
also responsible for the propagation of the Hanafi school of jurisprudence. They are commonly referred to as "Scholars Ma Waraun Nahar" ("The Scholars from beyond the River").
One should also not forget the services that the Tatars (Tartars) and Turks rendered to Islam after becoming Muslims. The role that the Turks played in the Crusades is most notable. All non-Arab nations are implied in the verse "He will substitute you with another nation." The Holy Prophet iy « 4\ + cited the Persians by way of example.
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Surah Al- Fath 48: 1-7
595
Anwar-ul-Bayan (v. 8
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In the name of Allah, the Beneficent, the Most Merciful.
(1) Indeed, We have granted you a manifest victory... (2) So that Allah may forgive you for those shortcomings that have passed and those that may occur in the future; and so that He may complete His favour on you, guide you on the straight path... (3) And (so that) Allah may render you assistance that is most powerful. (4) It is He Who sends tranquility into the hearts of the believers so that their faith increases together with the faith they have. The armies of the heavens and the earth belong to Allah and Allah is Ever All Knowing, the Wise. (5) (Allah has granted you a manifest victory) so that He may admit the believing men and women into gardens beneath which rivers flow. They will abide there forever and He shall pardon them for their sins. This is a great success in Allah's sight. (6) (Allah has granted you a manifest victory) so that Allah may punish the hypocrite men and women as well as the polytheistic men and women, all of whom hold an evil opinion of Allah. An evil calamity shall befall them, Allah is angry with them, curses them and has prepared Hell for
r Surah Al- Fe ath 48: 1-7
r 596 an Anwa) r-ul-Bayan (v.§
them. What an evil place to return to! (7) The armies of the heavens and the earth belong to Allah and Allah is always the Mighty and Wise.
A CLEAR VICTORY AND THE PROMISES OF TREMENDOUS DIVINE ASSISTANCE AND FORGIVENESS
Surah Fatah makes mention of the Treaty of Hudaybiyyah and the Muslim conquest of Khaybar, after which it concludes with a beautiful description of the prophet's companions ¢¢+ al 2, The beginning of this Surah was revealed while the Holy Prophet pL-4 «le «i! .W6 and the prophet's companions -# 4! 2, were on a journey.
Sayyidina Anas bin Malik «+ 2, narrates that after concluding the peace treaty at Hudaybiyyah, the Muslims were returning to Madinah in grief because they were unable to perform the Umrah they set out to perform. When the opening verses of Surah Fatah were revealed, The Holy Prophet uy «Je i! Ls said to the prophet's companions »¢ «| .2), "Such a verse has been revealed to me which is more beloved to me than the entire world." The Holy Prophet a) 1.2
piey ale then recited the verse, `indeed, We have granted you a manifest victory so that
Allah may forgive you for those shortcomings that have passed and those that may occur in the future."
Thereupon, the prophet's companions ¢¢+ sl 2, said, "Congratulations to you, O the Holy Prophet t+; ale a) ie! We would like to know what will become of us." It was then that Allah revealed the verse, "That He may admit the believing men and women into gardens beneath which rivers flow..." ["Ma`alimut Tanzi" v.4 p.188, Bukhari v.2 p.600]
Sayyidina Zaid bin Aslam «le 41 ix, reports from his father that the Holy Prophet ¢l-y «le 1 lewas once on a journey when Sayyidina Umar «+ il 2) posed a question to him one night. When the Holy Prophet --y le ) Ledid not reply, Sayyidina Umar ++ "| 2, repeated the question. However, the Holy Prophet pl-s ale sti iL did not reply even the second time, and neither when the question was repeated a third time.
Thereupon, Sayyidina Umar «+ i .2, said to himself, "May your mother forsake you! (It was customary for the Arabs to say this when they were in sorrow). You have placed the Holy Prophet --) «le 3) tein difficulty by repeating a question thrice, to which the Holy Prophet Wy «le a! ledid not reply." Rebuking himself thus, Sayyidina Umar «+ i ..2, hastened his camel until it proceeded ahead of all the others, fearing that some verse of the Qur'an may be revealed condemning his act. After a while, he heard someone calling, "O Umar! Present yourself before the Holy Prophet 1-5 «+ a be." Consequently, he came to the Holy Prophet -L-s ale a! sin fear that some verse must have been revealed concerning him. When he greeted the Holy Prophet ,l-y «le .\ io, the latter said, "Such a Surah has been revealed to me that is more beloved to me than everything on which the sun rises." Thereafter, the Holy Prophet poy le a! te recited the verses, `Indeed, We have granted you a manifest victory..." [Bukhari p. 600
and 716]
Surah a
Al- Fath ag
48:
1-7
I
Anwar-ul-Bayan (v. 8 EE
A DETAILED ACCOUNT OF THE TREATY OF HUDAYBIYYAH
The polytheists of Makkah harassed the Holy Prophet ,1-y a ai ie and the prophet's companion's s+ 4\ +, to the extent that they were forced to migrate to Madinah. In the month of Dhul Qa'dah of the 6th year after the Hijrah, the Holy Prophet ,1-) a 4) te left with the prophet's companions ¢¢+ ii 2) for Makkah to perform Umrah. He appointed Sayyidina Namila bin Abdillah Laythi « ail 22) to be the Amir of Madinah in his absence. The Holy Prophet ply «te a! Ae told the residents of Madinah as well as those living in the nearby villages to accompany him. The Holy Prophet -L-3 «le 4! t+ and the prophet's companions -++ al 2) donned the Ihram so that it may be understood that they intended to perform Umrah and had no intention to wage Jihad. They even took their sacrificial animals with them.
Upon reaching a place called Usfan, a person by the name of Bishr bin Sufyan met the Holy Prophet --) a! i» and informed him that the Quraysh met at Dhu Tuwa and swore on oath that they would not permit his entry into Makkah. He also informed the Holy Prophet pi-y ale 4! + that Khalid bin Walid (who was then still a Polytheist) had already reached a place called Kura'ul
Ghamim with a contingent of horsemen to resist the Muslims.
After hearing this, The Holy Prophet --; «le 4! t+ changed course and travelled towards the right of their original course. Since this was not the conventional route, the terrain proved difficult because it was a series of rocky valleys. The route eventually led to the path to Hudaybiyyah. Hudaybiyyah lies between Makkah and Jeddah and forms the boundary of the Haram. The Muslims would not have passed by Hudaybiyyah if they took the conventional route from Usfan. However, it was necessary to alter course to avoid a skirmish
with the Quraysh.
When the contingent of Quraysh horsemen received intelligence of the Muslims' new course, they returned to Makkah. In the meantime, the Muslims had already reached Hudaybiyyah. At Hudaybiyyah, the Holy Prophet's ai due ri-s ale camel sat down. When the prophet's companions ¢< al 2, remarked that she was being stubborn, The Holy Prophet oly ' 4) 6 pointed out to them that she normally never behaved in this manner. He then added, "The Being that
stopped the people of the elephants from entering Makkah has stopped her as
well." Knowing well that the Quraysh were intent on resisting the Muslims' entry into Makkah, the Holy Prophet .; «i 4) Ae commented, "Today I will comply to any request that the Quraysh make if it can be done on the grounds of
fostering family ties."
Water was very scarce at Hudaybiyyah. The prophet's companions il pe, r++ pointed out to the Holy Prophet +5 ae a\ Je that there was no water for wudhu (ablution) and for drinking. All they had was the little water that was in the Holy Prophet's ply ale \ le cup. The Holy Prophet ply «le ai le placed his blessed fingers in the cup and water began gushing from between them. The narrator of this hadith Sayyidina Jabir «+ 4\ ..», says that the water was sufficient
for them to drink and to make wudhu (ablution). When he was asked how many
they were, he replied, "We were 1500. Even if we were a hundred thousand, the
water would have been enough for all."
Surah Al- Fath 48: 1-7
598
Anwar-ul-Bayan (v. 8)
Sayyidina Bara bin Azib «+ 3 2, narrates, "You people interpret the "manifest victory" (mentioned in the verse) as the conquest of Makkah whereas we regard it to be the pledge of Ridhwan that was taken at Hudaybiyyah. We
numbered more than 1400 then. There was a little water in the well at
Hudaybiyyah, all of which we drew for using until there was not even a drop
left. When the Holy Prophet pl 5 we a learnt of this, he came to the well and
sat on one edge of it. He then asked for a bucket of the drawn water to be brought to him. When this was done, he added some of his blessed saliva to the water (according to another narration, he made wudhu (ablution) and gargled his mouth). He then threw the water into the well and instructed the prophet's companions #5 4! 2, to leave the well for while. After a while, when the prophet's companions ,¢s 4 2, began to draw water from the well, there was sufficient water to quench the thirst of all the prophet's companions ees 4 2, and their animals."
There is no contradiction between the narrations of Sayyidina Jabir «+ ail by and Sayyidina Bara bin Azib as ai ey. While Sayyidina Bara «s a _»#) stated that they numbered more than 1400, Sayyidina Jabir «+ 4) 2, rounded the figure off to 1500. There is also no discrepancy between the incidents of the cup and the well because both are separate incidents that took place on that occasion.
While the Muslims camped at Hudaybiyyah, the. Quraysh consecutively sent Budail bin Waragqa, Mukarraz bin Hafs, Halis bin Alqama and Urwa bin Mas'`ad Thagafi as envoys to the Holy Prophet p+) + «i Le. The Holy Prophet pivy ale ai ue made it clear to each one of them that they had come to perform Umrah and did not intend to fight.
THE LOVE AND SPIRIT OF SELF-SACRIFICE THAT THE PROPHET'S COMPANIONS ee \ 2) DISPLAYED TOWARDS THE
HOLY PROPHET pry ale iil ge
When Urwa bin Mas'td met the Holy Prophet 1-5 + si i, he was stunned to see the love and devotion that the prophet's companions ;-«+ a 2, showed to the Holy Prophet jt) ate 41 .le. They would not allow the water falling from his limbs to touch the ground when he made wudhu and would immediately scoop it up. They would also hasten to pick up any hair that fell from his head.
When addressing the Quraysh afterwards, Urwa bin Mas'iid said, "I have been to the royal courts of Caesars, Kisra and Najashi .I have never seen the followers of any ruler so devoted to him as the followers of Muhammad «l- i be ry are to him. If you ever fight against him, they will never desert him. Consider well what you intend doing."
The Holy Prophet --y a 1 Ulethen told Sayyidina Umar « ii 2, to proceed to Makkah to convince the Quraysh that the Muslims did not intend to fight. Sayyidina Umar «« 4) 2, pointed out to the Holy Prophet ply «t ai Lethat the Quraysh recognised him as one of their greatest enemies and that there are none of his tribe, the Banu Adi, present in Makkah to offer him any protection. He suggested to the Holy Prophet js «le 4 esaying, "Rather send Uthman bin Affan «+ 41 (2, because the Quraysh respect him more than myself." Consequently, The Holy Prophet Ly ale 41 Le» sent Sayyidina Uthman «+ 3 +,
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as an envoy to the likes of Abu Sufyan and others to clarify the position of the Muslims. When Sayyidina Uthman «+ 4! .», explained the matter to the Quraysh, they remained adamant that they would not allow the Holy Prophet d-3 ste I Qleto make Circumambulation of the Ka'ba. However, they told Sayyidina Uthman «+ 4\ 2, that he was allowed to make Circumambulation while he was there. Sayyidina Uthman «+ 4\ .», remarked that he would not make Circumambulation without the Holy Prophet -y + 3! t+. Sayyidina
Uthman «+ 4) 2, was then detained in Makkah but the Muslims received news
that he was assassinated.
THE PLEDGE OF RIDHWAN When the Muslims heard that Sayyidina Uthman «+ 4) ,», had been
assassinated, the Holy Prophet 1+) 4+ 41 J told the Muslims that now they would not return to Madinah without waging Jihad against the Quraysh because they had already created the atmosphere for war. It was then that the Holy Prophet p+) "le ai te took a pledge of allegiance from each of the prophet's companion's ges 4! 2, that they would fight with him to the end and never
desert. Because of his absence, Sayyidina Uthman «+ i 2, was the only
companion's «+ i) 2, that could not swear his allegiance. Therefore, The Holy Prophet pl-y «le | beadded his second hand to the solemnising of the pledge, stating that it represented the hand of Sayyidina Uthman «+ 4) 2).
This pledge took place beneath a tree at Hudaybiyyah. It was with regard to this that Allah revealed the verse, "Allah was well pleased with the believers when they pledged their allegiance to you beneath the tree." It is for this reason that the pledge is called "Bay'atur Ridhwan" ("The Pledge of Ridhwan" - Ridhwan', meaning Allah's pleasure). The prophet's companions ++ a\ 2, who took the pledge are referred to as "As'habush Shajarah" ("The Companions of the Tree") because the pledge was taken beneath a tree.
Although the prophet's companions ,¢# 4! ..2, later learned that the news of
Sayyidina Uthman's «« 5) (2, assassination was false, they still earned the rewards from Allah and were awarded the medal of Allah's pleasure, as announced in the Qur'an --an accolade that will be recited forever.
Thereafter, the Quraysh sent Suhayl bin Amr to negotiate a peace treaty with the Muslims. They gave him explicit instructions that the treaty should not permit the Holy Prophet ,-l-) «le 4 1+ entry into Makkah because the Arabs will then taunt them by saying that Muhammad -L- ale 41 te forced an entry into Makkah. Suhayl bin Amr entered into a lengthy discussion with the Holy Prophet -L-s «lc | .J+ until the clauses of the treaty were concluded.
THE CLAUSES OF THE TREATY OF HUDAYBIYYAH
Bukhari (v.1 p.371,372) and Muslim (v.2 p.104) report that Sayyidina Ali at ee y «es commenced writing the treaty with the words: `This is what has been decided by Muhammad, the messenger of Allah." Suhayl bin Amr and his companions objected to this saying, "We do not accept him as Allah's messenger. If we did accept, why would we prevent him from performing Umrah? Rather write `Muhammad, the son of Abdullah."
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The Holy Prophet ply «le at Le said, "I am Muhammad, the messenger of Allah as well Muhammad, the son of Abdullah." Then, addressing Sayyidina Ali
ae il 22), the Holy Prophet hey tle ai Le said, "Erase the words `the messenger
of Allah'." Sayyidina Ali «+ 4\ 2, replied, "I cannot erase this attribute of yours." This he said out of reverence and not disobedience. Thereafter, the treaty was
commenced with the words, "This is what has been decided by Muhammad, the
son of Abdullah."
Muslim (v.2 p.105) reports that the Holy Prophet ply we ai) Le instructed Sayyidina Ali « 4! ,», to begin the treaty with the words, "Bismillahir Rahménir Rahim" ("In the name of Allah, the Beneficent, the Most Merciful"). Suhayl bin Amr objected to this by saying, "What is `Bismillahir Rahmanir Rahim'? We do not acknowledge this. Rather write what we are familiar with i.e. `Bismikallah
Humma' (`In Your name, O Allah')." The Holy Prophet + «le ii Jeacceded to this request as well.
According to "Al Bidaya wan Nihaya" (v.4 p.168), the words of the treaty were as follows:
"This is what Muhammad, the son of Abdullah has negotiated with Suhayl bin Amr. The two have negotiated on the following:
1. No wars shall take place for a period of ten years. All shall live in peace.and none shall attack the other.
2. Any person from the Quraysh who defects to Muhammad 4 Jo pny ale without the consent of his senior will have to be returned.
3. Any person from Muhammad's ploy ale oi Le companions who defects to the Quraysh does not have to be returned.
4. There shall be a sealed bag between us (i.e. there will be no fighting between us. Other `Scholars have explained this clause to mean that whatever has been concluded has been done so with a clear heart. Hearts are referred to as bags because they contain many secrets. A sealed bag will therefore denote a heart that will not exude deception.)
5. None shall physically steal nor hurt another with betrayal.
6. Whoever wishes to enter into a pact with Muhammad ce a Jo
py may do so.
7. Whoever wishes to enter into a pact with the Quraysh may do so.
8. You [the Holy Prophet ley ac a) Je] shall have to return to Madinah this year and not enter Makkah.
9. You may return next year with your companions to perform
Umrah. You may then enter Makkah and stay for only three days.
10. (When you come) You may only carry those weapons that a
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traveller normally carries and all swords are to be sheathed) You may not enter with anything else.
After the treaty was contracted, the Banu Khuza'ah tribe (in accordance with the sixth clause) announced that they wished to enter into a pact with the Muslims. At the same time, the Banu Bakr tribe announced their solidarity with the Quraysh (in accordance with the seventh clause). It was actually this factor that led to the conquest of Makkah because the Muslims marched to Makkah when the Quraysh assisted the Banu Bakr in a fight against the Banu Khuza'ah.
Some of the above clauses are recorded in Bukhari, others in Muslim and others in Abu Dawud in the relevant chapters. Also refer to "Ma'alimut Tanzil" (v.4 p.199 to 203).
THE DOUBTS OF SAYYIDINA UMAR 4 aii .2)
Displeased with some of the clauses, Sayyidina Umar «« Bit a, approached the Holy Prophet -i-y «le 4) Lesaying, "O the Holy Prophet Ly ale ai lo! Are -we not on the truth and are the Quraysh not upon falsehood?. Will not the martyred ones from us be in Heaven and the dead from among them be in Hell? Then why should we tolerate disgrace in our Din (religion) and return without Allah's decision between us (by way of Jihad)?" The Holy Prophet «ic aii le c-yreplied, "I am Allah's messenger and will never disobey Him. Allah's assistance is with me." Sayyidina Umar «« s\ 2, asked, "Did you not tell us that we would make Circumambulation of Allah's house?" The Holy Prophet 4i\ Le ri «le replied by saying, "I did not say that it would be this year." Thereafter, Sayyidina Umar «e i) 2, went to Sayyidina Abu Bakr «+ 41 2, and posed the same questions. He received the same reply there as well.
After the treaty had been concluded, a companion «+ «\ ..2, by the name of Sayyidina Abu Jandal «+ 4) ..2, escaped from Makkah and joined the Muslims at Hudaybiyyah. He pleaded to the Muslims that he stood to suffer terribly at the hands of the polytheists if he were returned to Makkah. However, the Holy Prophet -l-s ale i .Le2was already bound to abide by the pledge and no degree of entreaty from the Muslims could shake his word. Eventually, Sayyidina Abu Jandal «s 3! 2, had to be left behind. The Holy Prophet ply «le 4) esaid, "May Allah distance the person who becomes one of us and then deserts us (to join the ranks of the disbelievers because we do not need him). Allah will certainly create a passage for the person from the disbelievers who comes to us and has to be returned." [Muslim v.1 p. 105]
SHAVING THE HEAD AND SLAUGHTERING THE ANIMALS
When the treaty was concluded, the Holy Prophet -L; a a! + told the companions ,4 4 ..2, to slaughter their sacrificial animals and to shave their heads (to release them from Ihram). However, anticipating that perhaps something would happen to allow them to complete their Umrah, no one rose to fulfil the instruction. When no response was received after repeating the instruction for the third time, The Holy Prophet --; «le 4) .lLewent to his wife
Sayyidah Umm Salamah tes a oP)
When he related the account to her she said, "If you want them to slaughter
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their animals and shave their hair, go out there and without speaking to anyone, slaughter your camel and call someone to shave off your hair." When the Holy Prophet ply ale ai ledid as advised, the companions + 4\ 2, promptly followed suit. [Bukhari v.1 p.380]
THE INCIDENT OF SAYYIDINA ABU BASIR «+ 4! 2) AND HIS
COMPANIONS
The incident of Sayyidina Abu Basir « 3) ..2, and his companions is narrated in the books of Ahadith with relevance to the hadith of the Holy Prophet ply «le 1 quoted above where he said, "Allah will certainly create a passage for the person from the disbelievers who comes to us and has to be returned (in compliance with the clause of the treaty)."
Sayyidina Abu Basir «+ 4 2, became a Muslim in Makkah and left to join
the Muslims in Madinah. However, the polytheists sent two persons from Makkah to bring him back in accordance with the clause of the treaty. True to his word, the Holy Prophet p+) «J+ ai be allowed them to take him back. When the three reached Dhul Hulayfa, Sayyidina Abu Basir «+ .) 2, managed to kill one of his captors, but the other escaped to Madinah. Upon seeing the person hasten towards him, the Holy Prophet pW) <& 4 2 commented, "It seems as if something terribly frightful has occurred to him." When the person reached the Holy Prophet ply «le «i be, he exclaimed, "My companion has been killed and I will also be killed."
Following close behind him came Sayyidina Abu Basir «+ «\ 2). He said, "O the Holy Prophet pl-y le «ii Le! Allah has absolved you of your responsibility when you returned me. Allah has now freed me from my captors." the Holy
Prophet Wu, o& a1 to said, "This man is a true warmonger. If only there was
someone to explain to him." Sayyidina Abu Basir «+ 4) ..2, understood from this that the Holy Prophet , ot 4) 16 would return him again. He therefore left Madinah and set up a camp along the coast.
When Sayyidina Abu Jandal «+ 41 2, heard about this, he joined Sayyidina
Abu Basir «+ ii 2, there. Gradually, many other Muslims from Makkah joined the two until they became a sizeable group. Whenever a caravan of the Quraysh would pass by them en route to Sham (Syria), they would attack the caravan, kill the people and capture their merchandise. Beset with concern, the Quraysh sent
a message to the Holy Prophet -l-y «le a! 1 telling him that they wished to retract the clause that demanded the return of new Muslims to Makkah. All persons wishing to defect to the Muslims could now remain in Madinah. The Holy Prophet j-) al si t+ then sent a message to all the Muslims at the coast to come to Madinah. [Bukhari v.1 p.380/1]
The Holy Prophet -l-y ale at le addressed the message to Sayyidina Abu Basir «+ a ..2,, who received it on his deathbed. He passed away holding the message in his hands. Sayyidina Abu Jandal «+ i) ..2, buried him and erected a Masjid at the spot. Sayyidina Abu Jandal «+ i ..2, returned to Madinah with his companions, where he lived until the reign of Sayyidina Umar «+ ai 2). During this period he left on a Jihad expedition towards Sham (Syria) where he was martyred. ["Fat'hul Bari" v.5 p.351]
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THE DECLARATION OF REWARD FOR THE BELIEVERS AND PUNISHMENT FOR THE POLYTHEISTS AND HYPOCRITES
- Allah declares, "It is He Who sends tranquillity into the hearts of the believers so that their faith increases together with the faith they have." It is by virtue of this faith (Belief) that Allah shall "admit the believing men and women into gardens beneath which rivers flow. They will abide there forever and He shall pardon them for their sins. This is a great success in Allah `s sight."
On the other hand, Allah will "punish the hypocrite men and women as well as the polytheistic men and women." With regard to these people, Allah mentions five things.
1. Allah says that the polytheists and hypocrites men and women all "hold an evil opinion of Allah." This includes their disbelief in Allah, falsifying of the Holy Prophet ploy «le al Lo and their hope that the Muslims are destroyed in battle never to return to Madinah. Allah will punish the Polytheists and hypocrites women as well because they harbour the same beliefs and malice that their men'do. --
2. "An evil calamity shall befall them." `They will be killed or taken captive in battle and the snowballing success of the Muslims will prove to bea thorn in their side.
3. "Allah is angry with them"
4, "(Allah) curses them"
5. "and (Allah) has prepared Hell for them. What an evil place to return to!"
Allah continues thereafter by declaring, "The armies of the heavens and the earth belong to Allah and Allah is always the Mighty and Wise." This verse is a repetition of verse 4 above where Allah mentions, "The armies of the heavens and the earth belong to Allah and Allah is Ever All Knowing, the Wise." Allah is at liberty to use whichever armies He wills to accomplish any task He decrees. These verses warn the disbelievers against thinking that they will be able to vanquish the Muslims easily because the Muslims are few and ill equipped. At the-same time, the Muslims are also encouraged not to lose hope because Allah has tremendous means of rendering assistance to them despite all odds. ~
NOTE:
Verse 4 states "Allah is Ever All Knowing, the Wise" and verse 7
states "Allah is always the Mighty and Wise." These verses make it clear to the Muslims that Allah is well Aware of their friends as well as their foes. He is Mighty enough to enforce any decision
that He takes and none can reverse His decree. He will therefore pass judgement according to His perfect wisdom, thereby rewarding .people as He pleases and punishing others as he pleases.
NOTE: Addressing the Holy Prophet 5 a+ i av, Allah says, "So that
Allah may forgive you for those shortcomings that have passed and those
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that may occur in the future." The entire Ummah unanimously agree that the verse does not refer to real sins because all the Prophets ¢>%--! «le were innocent of such sins. The "shortcomings" mentioned in the verse refer to judgemental errors and Allah used to admonish the Holy Prophet i) a 1 2 when any of these occurred. An example was when the Holy Prophet «le ai 1. ri sopted to accept ransoms from the captives of Badr. Another example was when he excused some hypocrites from participating in Jihad. With reference to this, Allah states, "Allah has forgiven you. Why did you exempt them before the true ones became manifest before you and you became aware of the liars." [Surah Tauba (9), verse 43]
Yet another example is when the blind Companion Sayyidina Abdullah bin Umm Maktim «+ ai 2, came to see The Holy Prophet pL-y ale a Le while the latter was busy inviting some prominent disbelievers towards Islam. The Holy Prophet ,L-) 4 ai te became displeased at this and his displeasure became apparent when he frowned. Allah disapproved of this act and revealed the verse, "He frowned and turned away because a blind man came to him." [Surah Abas (80), verses
1&2]
Despite the fact that Allah had forgiven the Holy Prophet W) ate ai le for everything, he still exerted himself greatly in worship, standing in Tahajjud Salah for endless hours. This caused his feet to swell and crack. When he was asked about this exertion despite being forgiven, he replied, "Should I then not be a thankful slave? (i.e. it is only appropriate that I show gratitude for such a great favour by carrying out great acts of worship)." [Bukhari v.1 p.152 and v.2 p.716]
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(8) Verily We have sent you [O Muhammad ply ale oi) .Le!] as a witness, a bearer of glad tidings and a warner. (9) So that you people believe in Allah, believe in His messenger, assist Him (His religion), revere Him and glorify Him morning and evening.
THE HOLY PROPHET lu) 4 4! le IS A WITNESS, A BEARER OF GLAD TIDINGS AND A WARNER
The first of the above verses express three great attributes of the Holy Prophet ,l-y «ic 41 +. The first attribute of being a witness refers to the testimony that the Holy Prophet -, ate ai .l6 will give on the Day of Judgment when he will verify the veracity of his Ummah. This has been discussed in commentary of the following two verses:
fi "...that you may be witness over the people and the messenger
a witness over you." [Surah Bagarah (2), verse 143]
Surah Al- Fath 48: 10
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Anwar-ul-Bayan (v. 8)
fi "...so that the messenger may be a witness over you, and that you be witnesses over mankind." [Surah Hajj (22), verse
78]
The other two attributes are that the Holy Prophet -- «le 3! J-was a bearer of glad tidings to convey to mankind good news about the tremendous rewards that Allah has in store for them in the Akhirah (Hereafter) in exchange for Belief and good deeds. He also came to warn them against disobeying Allah, which will spell their ultimate doom. Conveying glad tidings to people and warning them was the task of each of the Prophets > pele. The Holy Prophet «le ai lo rt-yalso fulfilled this task to the highest degree, as can be witnessed from the innumerable volumes of his sayings. A narration of Bukhari mentions that the Holy Prophet t+» «te a! 2 was described with the very same attributes in the Torah.
Thereafter, Allah addresses the believers, instructing them to "believe in Allah, believe in His messenger, assist Him (His religion), revere Him and glorify Him morning and evening." A believer should glorify Allah with the conviction that Allah is free from all types of defects and iniquities.
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(10) Indeed those who pledge their allegiance to you [O Muhammad 4c ai! be ps!], they really pledge their allegiance to Allah. Allah's hand is above theirs. So whoever breaches (the pledge) does so to his own detriment. Allah will soon ' grant a tremendous reward to the one who fulfils the pledge he makes with Allah.
A PLEDGE OF ALLEGIANCE TAKEN WITH THE HOLY PROPHET plwy ade ait le IS ACTUALLY A PLEDGE OF ALLEGIANCE TAKEN WITH ALLAH
When Sayyidina Uthman «+ a "» was detained in Makkah after being sent
to negotiate with the Quraysh, the rumour reached the Muslims at Hudaybiyyah that he had been martyred. This spurred the Muslims to resolve to wage Jihad against the Quraysh. On this occasion, the Sahabah ,+* "| 2, pledged their allegiance to the Holy Prophet -t-) «+ ai 6 beneath a tree in Hudaybiyyah, undertaking to fight to the last and never to desert him. It is with reference to this pledge that Allah says, `indeed those who pledge their allegiance to you [0 Muhammad ply ale dil bel], they really pledge their allegiance to Allah."
The Holy Prophet ,-3 «le ii .Jewas Allah's messenger who called people towards Allah's obedience. People who respond to his call are actually responding to Allah because the Holy Prophet's ,L-y «+ a! + instructions proceed directly from Allah. The pledge of allegiance taken on this occasion denoted obedience to Allah as well as obedience to the Holy Prophet «le 4 6 ri. In fact, numerous verses of the Qur'an explicitly instruct obedience to both °
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Anwar-ul Bayan \. 8)
Allah and the Holy Prophet Ly le a1 le. Allah says in Surah Nisa, `Whoever
obeys the messenger has obeyed Allah." {Surah 4, verse 80]
It is not necessary for people to place their hands on top of each others' hands when pledging allegiance because it will also suffice to take a pledge
verbally. However, because the Holy Prophet W; alcdilte took the hands of the
companions ,s 4\ 2, when taking the pledge from them on the occasion of Hudaybiyyah (as was customary in those days as it is now as well), Allah states, "Allah`s hand is above theirs." Although Allah is free of physical limbs, mehtion of "Allah's hand" in the verse is merely metaphorical and is mentioned to emphasise the fact that the pledge taken with the Holy Prophet pL) «le ) .Lewas actually
taken with Allah. Mention of "Allah's hand" also serves to accentuate the
importance of the pledge.
Since the sincerity of a person swearing allegiance' cannot be ascertained, they are reminded to be true to their pledge when Allah states, "So whoever breaches (the pledge) does so to his own detriment." Going against one's word is a major sin on its own. Breaching a pledge which one has sworn in Allah's name is even worse. Even graver is breaching of a pledge that is taken with the Holy
Prophet of Allah ploy ale a te. As for those who remain true to their word, Allah
declares, "Allah will soon grant a tremendous reward to the one who fulfils the pledge he makes with Allah."
NOTE:
The system of pledging allegiance (Bay'ah) in the line of "Tariqah" (commonly referred to as "Tasawwuf") is a blessed and sanctified practice. If a person becomes a follower of a "Sheikh" who adheres strictly to the Sunnah, he should dutifully maintain his relationship with him. However, if the "Sheikh" instructs one to carry out any act that contravenes the Shari'ah, the instruction should be ignored because it will be sinful. If a person has taken Bay'ah (pledged allegiance) to a "Sheikh" who is a sinner or someone who introduces innovations into religion, it will be
compulsory to break contact with him.
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Anwair-ul-Bayan (v. 8
(11) Soon the villagers left behind will tell you [O Muhammad els; a+ a bel,
"Our wealth and families have preoccupied us, so seek forgiveness on our
behalf" They utter with their tongues that which is not within their hearts. Say, "Who has any power against Allah if He intends any harm to afflict you or if He intends any good to come to you? Nay, but Allah is Ever Aware of what you do." (12) However, the fact is that you people think that the messenger and the believers will never return to their families. This has been adorned in your hearts and you entertain evil thoughts. You were a destroyed nation. (13) Whoever does not believe in Allah and His messenger (should know that) We have certainly prepared a blazing fire for the disbelievers. (14) To Allah belongs the dominion of the heavens and the earth. He forgives whoever He wills and punishes whoever He wills. Allah is Oft Forgiving, Most Merciful.
THE EVIL THOUGHTS AND SCHEMES OF THOSE VILLAGERS WHO DID NOT ACCOMPANY THE JIHAD EXPEDITIONS
"Ma`alimut Tanzil" (v.4 p.191) reports from Sayyidina Abdullah bin Abbas as al _.o, that during the year that the treaty of Hudaybiyyah took place, the Holy Prophet pL) «e 4! 2 announced to all the villages neighbouring Madinah that he intended to leave for Umrah. The announcement was intended to urge people to join the Holy Prophet ,L-y «+ 4) Le for Umrah and to muster a sizeable group of people in case a skirmish arose or in case the Quraysh decided to resist the Muslims. The Holy Prophet -l-y «le 4) UL» even donned the Ihram and took a sacrificial animal along with him so that people could be convinced that he intended only to perform Umrah and not to fight.
As a result, a large group of companion's «++ 4! 2, numbering more than 1400 accompanied him. However, there were still a large number of villagers who did not accompany the Holy Prophet ,--y ue 4! ie. The Holy Prophet 4 .1rly «ishad not yet returned to Madinah when Allah revealed the verse about them saying, "Soon the villagers left behind will tell you [O Muhammad «le i be sl, `Our wealth and families have preoccupied us, so seek forgiveness on our behalf~ They made excuses to the Holy Prophet ly «le sii lL», telling him that they had to tend to their families and property because there was no one to do this in their absence.
When the Holy Prophet ply «+ 1 Le arrived back in Madinah, these people came to him with the very same excuse that Allah mentioned in the verse. Allah refutes their excuses by stating, "They utter with their tongues that which is not within their hearts." Their utterances are nothing but lies. They made it seem like they actually wanted to accompany the Holy Prophet pW sl 41 t+ but were unable to do so because of their preoccupation. However, they had never intended to join the Muslims in the first place. Even their request for the Holy Prophet ply ale i) Le to seek forgiveness on their behalf was insincere because they had no regard for this. They never believed in Allah and the Holy Prophet pny ale i le as His messenger, so how could they have any concept of forgiveness?
' Allah then cautions all those people who make false excuses and who intend plotting against Islam, "Who has any power against Allah if He intends any harm to afflict you or if He intends any good to come to you?" It was necessary for
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Anwar-ul-Bayan (v. 8)
people to respond to the Holy Prophet's -L-5 «le <1 42 announcement to join him. Those who did not heed this call were sinful and deserved chastisement. Therefore, Allah cautions them that they will be helpless to resist Allah's punishment if it had to overtake them on this account.
Addressing them further, Allah says, "Nay, but Allah is Ever Aware of what you do." Allah is well Aware of what these people harbour in the deepest recesses of their hearts. They can therefore hide nothing from Him. Despite the claims they make, Allah reveals their thoughts when He says, "However, the fact is that you people think that the messenger and the believers will never return to their families. This has been adorned in your hearts and you entertain evil thoughts." They believed
and even hoped that the disbelievers should wipe out the Muslims. In fact, they
would even discourage others from participating by urging them to hold back and see the outcome of the expedition first. Says Allah about them, "You were a destroyed nation." ["Ma'alimut Tanzil"]
Allah says further, "Whoever does not believe in Allah and His messenger (should
know that) We have certainly prepared a blazing fire for the disbelievers. To Allah belongs the dominion of the heavens and the earth. He forgives whoever He wills and punishes whoever He wills. Allah is Oft Forgiving, Most Merciful." If those who made the false excuses and undermined the Holy Prophet -l-; «ic 4) 4+ repent for their sins after becoming true Muslims, Allah will still forgive them.
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(15) Soon, when you proceed to take possession of the booty, those left behind will say, "Allow us to follow you." They wish to alter Allah's speech. Tell them, "You may never follow us! Thus has Allah stated from before." They will then say, "You people are merely jealous of us." In fact, they understand but a little.
FURTHER DETAILS REGARDING THOSE WHO DID NOT ACCOMPANY THE MUSLIMS TO HUDAYBIYYAH
It was not long after the treaty at Hudaybiyyah that the Muslims conquered the Jewish stronghold of Khaybar. Allah did promise the Muslims present at Hudaybiyyah that they will soon receive a large booty. For this reason, The Holy Prophet pl-y aie a! 6» distributed the booty of Khaybar among those present at Hudaybiyyah. This was in lieu of the booty that they would have received had they fought the Quraysh on that occasion.
In the above verse, Allah tells the Muslims that those who stayed behind
from Hudaybiyyah will soon want to join the others when they proceed to Khaybar, where the booty proved tremendous. Allah says, "Soon, when you proceed to take possession of the booty, those left behind will say, `Allow us to follow you." However, Allah issued a clear command that they should be told, "You may
Surah_Al- Fath 48: 16
609
Anwar-ul-Bayan (v. 8)
never follow us (to Khaybar)! Thus has Allah stated from before."
"They wish to alter Allah's speech." This phrase has been interpreted to mean that they wish to change Allah's command not to take them along. Other commentators have interpreted the phrase to mean that they wish to change Allah's instruction that the booty of Khaybar should be distributed only among those Muslims who were present at Hudaybiyyah. The hypocrites were prepared to march with the Muslims to Khaybar only because they knew that much was to be gained with only mild fighting.
"They will then say, `You people are merely jealous of us." When the hypocrites were refused permission to join the Khaybar expedition, they claimed that the refusal was not Allah's command but stemmed from jealousy on the part of the Muslims.
"In fact, they understand but a little." Allah assures the Muslims that the refusal has nothing to do with jealousy, but stems from the fact that these people understand only the material gains of this world, which they hanker after. Their participation in the expedition would therefore be only for the sake of the booty and not for the sake of Allah's religion
A question has arisen with regard to those Companions Ȣs 4! 2, who arrived from Abysinnia and received a share of the booty without being present at Hudaybiyyah. Commentators have tendered the following two explanations for this:
1, They were granted wealth from the "Khums" i.e. the one-fifth of the booty which the Holy Prophet ploy 6 a ge could distribute at his discretion. The participants at Hudaybiyyah were exclusively entitled to the other four-fifths.
2, the Holy Prophet plus se oi de accorded them a portion of the booty with the consent of the other Sahabah pes M 2). ["Ma'dlimut Tanzil" v.4 p.199 & "Ruhul Ma'ani" v. 26 p.101]
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(16) Tell those villagers who were left behind, "You will soon be called to a nation of immense strength whom you will fight or who will accept Islam. If you obey, Allah will accord you a grand reward, but if you turn away like you did in the past, Allah will inflict a painful punishment on you."
ALLAH FURTHER ADDRESSES THOSE WHO FAILED TO JOIN THE MUSLIMS TO HUDAYBIYYAH
Allah foretells an incident in the above verse. Addressing the Holy Prophet
Surah Al- Fath 48: 16
610
Anwar-ul-Bayan (vy.8)
whey ade ail leo, Allah says, "Tell those villagers who were left behind, `You will soon be called to a nation of immense strength whom you will fight or who will accept Islam. If you obey, Allah will accord you a grand reward, but if you turn away like you did in the past, Allah will inflict a painful punishment on you."
With regard to whom the "nation of immense strength" refers, the following interpretations have been quoted:
{3 Sayyidina Rafi bin Khudaij « 4 .2, says, "We [the companions ¢¢s ai 42] used to recite this verse but never knew which nation was being referred to. When Sayyidina Abu Bakr « ai 2, issued the command to fight
the Banu Hanifah tribe, we realised that the verse
referred to them." The Banu Hanifah tribe hailed from Yamamah and supported one of their clansmen by the
name of Musailamah Kadhab, who claimed to be a
Prophet.
ae Certain commentators say that the verse refers to the Romans and Persians against whom Sayyidina Umar 2, as ii dispatched armies during his term as Caliph.
Others says that the verse refers to the Banu Hawazin
tribe ag: © whom the Battle of Hunayn was fought.
aa It has also been mentioned that it refers to the Roman army against whom the Muslims marched to Tabuk.
After quoting these interpretations, the author of "Ruhul Ma'ani" states that the first seems most appropriate. As the Leader of the believers, Sayyidina Abu Bakr's «s ail 2, command to march against the Banu Hanifah was binding on the Muslims because failure to obey the Leader of the Believers (Amir-ur-Muminin) warrants punishment from Allah. He adds that many members of the Banu Hanifah accepted Islam, thereby fitting the description of "whom you will fight or who will accept Islam."
The call to fight the Banu Hawazin did not take place in Madinah because the Muslims marched against them from Makkah immediately after the Conquest of Makkah took place. The verse therefore cannot refer to the Battle of Hunayn against them. He adds that the verse cannot also refer to the Battle of Tabak because no fighting took place at Tabuk. The verse cannot refer to the battles against the Romans and Persians either because it cannot be proven that these battles were Fardh Ain (obligatory for every Muslim to participate). For this reason, anyone failing to participate in these battles cannot be reproached and made to suffer punishment.
"....or who will accept Islam. " This phrase may be translated as "or who will submit". In this case, it would refer to submission to pay the Jizya (Non-Muslim tax in an Islamic State). Allama Ibn Kathir «+ 4) in, writes in "Al Bidaya wan Nihaya" (0.6 p.365) that ten to eleven thousand people from the Banu Hanifah tribe were killed in the battle against the Muslims, while many of them also accepted the invitation to Islam that Sayyidina Khalid bin Walid s+ 4) 2, extended to them. These people also met with Sayyidina Abu Bakr «+ i ..»). Itis
Surah Al- Fath 48: 17-23
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(17) There shall be no sin on the blind, no sin on the paralysed and no sin on the ill. Allah will enter those who obey Him and His messenger into gardens beneath which rivers flow. As for those who turn away, He will inflict, a tormenting punishment on them.
THERE WILL BE NO SIN ON THOSE WITH VALID EXCUSES AND THE OBEDIENT ONES WILL ATTAIN HEAVEN
Allama Qurtubi «le i) ia, reports that when the verse "if you turn away like you did in the past, Allah. will inflict a painful punishment on you '- was revealed, those Muslims who were physically handicapped grew concerned about themselves because of their inability to participate in Jihad. It was then that Allah revealed the above verse i. "There shall be no sin on the blind, no sin on the paralysed and no sin on the ill." ise. There will be no sin on these people if they do not participate in Jihad, as well as for those having other disabilities. This
concession has been discussed in Surah Taubah where Allah says, "There shall be |
no sin on the weak, the ill and those who do not find the means to spend, if they present themselves with sincere hearts before Allah and His messenger." [Surah 9, verse 91]
Allah then mentions a general principle when He states, "Allah will enter those who obey Him and His messenger into gardens beneath which rivers flow. As for those who turn away (from the injunctions ofAllah and His messenger), He will inflict a tormenting punishment on them."
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(18) Allah was well pleased with the believers when they pledged their allegiance to you beneath the tree. Allah knew what was in their hearts, sent
e Surah Al Fath 48: 1e 8-23 6e 12 Anwaar-ula -Bayaan ,(v. 8
tranquility onto them and rewarded them with a victory close at hand. (19) And (Allah will also reward them with) abundant spoils of war that they will take. Allah is always Mighty, Wise. (20) Allah promises you abundant spoils of war that you can have, will grant it to you immediately and restrain people's hands from you. This is to be a sign for the believers and so that Allah may guide you to the straight path. (21) There are still other victories that you have not yet been able to attain and is well within Allah's knowledge. Allah has always had power over everything. (22) If the disbelievers were to fight you, they would turn their backs and then not find any ally or helper. (23) This has been Allah's practice that has passed from before and you will not find any change in Allah's practice.
THE VIRTUE OF THOSE WHO TOOK THE PLEDGE OF "RIDHWAN" AND THE PROMISE OF A TREMENDOUS BOOTY FOR THEM
Beneath a tree of Hudaybiyyah, the Muslims pledged their allegiance to the Holy Prophet ,t-) a i) +, undertaking never to desert him if a battle arises. With regard to this pledge, Allah announces, "Allah was well pleased' with the believers when they pledged their allegiance to you beneath the tree." This verse is a great honour for those Sahabah (Companions) + 4\...2, who took the pledge because it is a medal of Allah's pleasure received in this very world. As a verse of
the Qur'an, this award will be before every reciter of the Qur'an until the Day of
Judgment. Sayyidina Jabir «+ 4) ..», has reported the Holy Prophet Ly «le 4) lo said, "Insha Allah, no person who took the pledge at Hudaybiyyah will ever enter Jahannam (Hell)."
"Allah knew what was in their hearts" Allah Was well aware of the sincerity brimming in their hearts and bestowed His favour on them when He "sent tranquillity onto them -.Thus, they were completely satisfied with the decision that the Holy Prophet i+) «le 4) 1+ had taken to enter into a treaty with the disbelievers - realising that it was for the benefit of the Muslims.
Allah says further that He "rewarded them with a victory close at hand and abundant spoils of war that they will take." Commentators state that this victory refers to the conquest of Khaybar, the stronghold of the Banu Nadhir, a Jewish tribe that was expelled from Madinah. This conquest took place two months after the treaty at Hudaybiyyah. The Muslims marched against the Jews of Khaybar because they constantly plotted and conspired with the polytheists against the Muslims. The Muslims received a tremendous amount of booty from. this conquest ~as Allah had promised.
Allah then states, "Allah is always Mighty, Wise." Allah is Mighty enough to grant victory to whoever He wills and His decisions are full of wisdom.
"Allah promises you abundant spoils of war that you can have, will grant it to you immediately and restrain people's hands from you." When the Muslims marchedto Khaybar, the Banu Asad and Banu Ghitfan tribes decided that it was an ideal opportunity for them to attack and loot Madinah. However, Allah instilled fear into their hearts and therefore they never carried out what they intended. Allah refers to this when He says that He would "restrain people's hands from you." ["Ma`alimut Tanzil"]
Surah Al- Fath 48: 24 .
Anwar-ul-Bayan v. 8)
Other interpretations of "and restrain people's hands from you" are:
{4 The Jews intended to attack the families of the Muslims
-in Madinah while the men were out in Jihad. However,
Allah restricted their intentions to mere intentions and they were unable to accomplish the evil scheme. ["Ruhul
Ma`ani" v.26 p.109]
The Banu Asad and Banu Ghitfan tribes left to assist the Jews of Khaybar but returned before reaching Khaybar.
Sayyidina Mujahid « 4) i, interprets the verse to mean that Allah restrained the hands of the polytheists by means of the treaty, whereas they were already
preparing to fight.
"This (booty) is to be a sign for the believers and so that Allah may guide you to the straight path." Allah granted the booty to the Muslims so that it may be of use to them and so that they may be convinced that Allah is with them. In this way, they will always tread the straight path.
Allah states further, "There are still other victories that you have not yet been able to attain and is well within Allah `s kriowledge." Sayyidina Abdullah bin Abbas +, «s 3\ has mentioned that the victories mentioned in this verse are those that the Muslims gained after the Holy Prophet 1) «1 ai ye passed away, like those gained over the Romans and Persians. Sayyidina Hasan Basri «+ a) aa, has mentioned that it refers to the Conquest of Makkah, Sayyidina Ikrima «le alan, says that it is the victory at Hunayn, while Sayyidina Mujahid «+ a) an, is of the opinion that it refers to all the Muslim conquests that are to take place until Judgment day. [Qurtubi]
Certain commentators have translated "victories that you have not yet been able to attain" as "victories that you have never deemed possible". Of course, Allah knew of these because His knowledge encompasses events of the past, present and future. Allah is perfectly Capable of according these conquests to the Muslims because `Allah has always had power over everything."
"If the disbelievers were to fight you, they would turn their backs and then not find any ally or helper." While some commentators state that this verse refers to the _polytheists of Makkah, others say that it refers to the Banu Asad and Banu Ghitfan tribes who had intended to attack Madinah in the absence of the Muslim army.
"This has been Allah's practice that has passed from before and you will not find
any change in Allah's practice." It was always Allah's practice with the Prophets
(ld) pele of the past that He would grant them victory at the end, assist those
close to Him and grant them victory over the disbelievers.
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(24) It is AHah Who restrained their hands from you and your hands from them right in Makkah after granting you dominance over them. Allah is always Watchful over what you do.
ALLAH RESTRAINED THE MUSLIMS AND DISBELIEVERS FROM ATTACKING EACH OTHER
Allama Qurtubi «J- 1) a», has cited several opinions with regard to the circumstances under which the above verse was revealed. Muslim has quoted two incidents in this regard, both of which are pertinent to the revelation of the verse.
The first has been narrated by Sayyidina Salamah bin Akwa «+ 4! 2). He says that after the treaty had been concluded between the Muslims and the people of Makkah, he was once lying beneath a tree to remove the thorns from it. As he lay there, four polytheists of Makkah passed by and uttered disrespectful words regarding the Holy Prophet L, «+ 1 to. Disgusted with what they said, Sayyidina Salamah bin Akwa « 4) 2, left the tree and went to lie beneath another tree. When the four of them hung up their swords to lie down, Sayyidina Salamah «+ «ii 2, drew his sword and seized theirs. Addressing them he said, "I swear by the Being Who has gianted honour to the Holy Prophet ply «le a! Le! shall sever from the roots the head of the person who even lifts his head." He
then took them to the Holy Prophet »-y «te i Le. He says that when he reached the Holy Prophet ,i-y ale 4) le, his uncle Amir « 41 2, brought seventy captives to the Holy Prophet pl-y ale a bs, all of whom the Holy Prophet «i\ te ris «leforgave. It was then that Allah revealed the verse "It is Allah Who restrained their hands from you and your hands from them right in Makkah after granting you
dominance over them." [Muslim v.2 p. 113]
Sayyidina Anas bin Malik «+ \ _.2, narrates that a group of eighty armed polytheists descended the mount of Tan'im intending to attack the Muslims in a moment of unmindfulness. However, the Muslims apprehended them beforehand and they all surrendered. The Holy Prophet ,l-s «te 1 Ls set them all freer It was on this occasion that the above verse was revealed. [Muslim v.2 p.1 16]
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Surah Al- Fath 48; 25-26
615
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(25) They are the ones who disbelieved, forbade you from the Masjidul Haram,
and forbade the sacrificial animals, who were left restrained from reaching their
destination. If it were not for you trampling many Muslim men and many Muslim women about whom you were: unaware and then unknowingly suffering harm on their account, the matter would have been concluded. So that Allah enters whoever He wills into His mercy. If they (these Muslim men and
women) were to separate (from the Makkans), We would inflict a painful
punishment on the disbelievers from the people of Makkah. (26) When the disbelievers took the prejudice within their hearts, then too, the prejudice of the period of ignorance; Allah sent His tranquility into the heart of His messenger and the hearts of the believers and stuck the word of piety to them as they are most deserving of it and worthy of it. Allah always has knowledge of everything.
THE DISBELIEVERS FORBID THE MUSLIMS FROM THE MASJIDUL HARAM AND HAVE ENTRENCHED PREJUDICE WITHIN THEIR HEARTS
The above verse contains a series of matters. These are:
1. Allah condemns the polytheists for forbidding the Muslims entry into the - Masjidul Haram and also for preventing them from slaughtering their sacrificial
animals within the Haram. This act of theirs was sufficient to warrant Jihad against them. Allama Ibn Kathir «+ 1 in, writes that the Holy Prophet « il he ry took seventy sacrificial animals with him, which were to be slaughtered in
Makkah. Because the polytheists denied him entry into Makkah, the animals had to be slaughtered at Hudaybiyyah.
2. Allah informs the Muslims that there were many Muslim men and women in Makkah the identities of whom were unknown to the Muslims ("many Muslim men and many Muslim women about whom you were unaware"). If the
Muslims had been commanded to fight the Makkans, these innocent Muslims
would have been unknowingly trampled underfoot and harmed by the companions (of Holy Prophet) ps 4 2), because they lived among the disbelievers. Allah Ta'ala did not allow a battle to be fought out of regard for these Muslims who were unable to migrate to Madinah. A treaty was thus entered into even though the disbelievers deserved punishment on account of their deeds.
"and then unknowingly suffering harm on their account" The Arabic word "ma' arrah" (translated above as "harm ") has also been translated as "hardship", "and "reproach", Certain commentators have interpreted the verse to mean that if the Muslims had to meet the Makkans in battle, they may have mistakenly killed some Makkan Muslims in the process. As a result of this they would have to suffer insult (referred to as "harm ") from the polytheists who would say that the Muslims kill their own kind.
Other commentators maintain that the verse means that if Jihad had to take place, the Muslims would have been sinful for killing the innocent Muslims. A
poms
Surah Al- Fath 48: 25-26
616
Anwar-ul-Bayan (Vv.8)
third opinion states that "Diyah" (blood money) would have been due from the Muslims,had they killed any of the innocent Muslims of Makkah. However, the author of "Ruhul Ma'ani" has mentioned that these two opinions are not worth consideration.
3. Allah prevented the Jihad so that even without waging Jihad, Allah may enter "whoever He wills into His mercy." Therefore, Allah saved the Muslims from a battle, entered them into the all-embracing fold of His mercy and even safeguarded the weak Muslims in Makkah. These Muslims were constantly harassed by the polytheists before the treaty, but could worship Allah in peace thereafter. Certain commentators have mentioned that "whoever He wills" also includes the polytheists because after the treaty they had the opportunity to
ponder about Islam and associate freely with the Muslims. As a result, thousands accepted Islam. ["Ruhul Ma'ani" v.26 p.1 15]
4, "If they (the Muslim men and women in Makkah) were to separate (from the Makkans), We would inflict a painful punishment on the disbelievers from the people of Makkah." It is stated in "Ruhul Ma'`ani" that these Muslim men and women in Makkah were nine in total -seven men and two women.
"When the disbelievers took the prejudice within their hearts, then too, the prejudice of the period of ignorance... "Allah says that it was this prejudice that caused the polytheists to stop the Muslims from entering Makkah. The Arabic word "hamiyyah" (translated above as "prejudice ") refers to any word or deed that a person uses to safeguard himself from something that he considers to be a defect or source of shame. When the Quraysh learned that the Holy Prophet ai t+ ry ae intended to perform Umrah, they resolved never to allow him into Makkah because the other Arabs would taunt them by saying that the Holy Prophet pl+s ate st) Leentered Makkah against the wishes of the Quraysh. It was this unwarranted prejudice that spurred them on to oppose beginning the treaty
with the words "Bismillahir Rahmanir Rahim" and to write "Muhammad, the son
of Abdullah" instead of "Muhammad, the messenger of Allah".
"Allah sent His tranquillity into the heart of His messenger and the hearts of the believers... "It was because of this "tranquillity" that they did not oppose the decision to perform Umrah the following year and to return without a fight.
Allah states further that He "stuck the word of piety to them as they are most deserving of it and worthy of it." Tirmidhi reports from Sayyidina Ubayy bin Ka'b as i\ 2) that the "Kalimatut Taqwa" ("word of piety") refers to the Kalimah "La llaha Ilallah'. It is- called the "word of piety" because it protects the reciter from disbelief, polytheism and sins.
Allah has stuck the "word of piety" to them means that He made the people of belief adopt this Kalimah and keep it as their lifelong companion. As a result, they fulfil the demands of this Kalimah and remember Allah because of it. Allah says that the prophet's companions ,¢+ 4\ 2, are "most deserving" and "worthy" of this Kalimah, which means that Allah has knowledge of the fact that they would accept the Kalimah and fulfil all its requirements. Allah had conditioned them to be able to accept Islam and live their lives in accordance with its injunctions.
"Allah always has knowledge of everything." In accordance with His infinite
Surah Al- Fath 48: 27-28
617
Anwar-ul-Bavan (v. 8
knowledge and wisdom, Allah makes people worthy of receiving the Kalimah and then grants them the fortitude to remain steadfast on it.
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(27) Verily, Allah shall make the dream of His messenger come precisely true. When Allah wills, you people shall definitely enter the Masjidul Haram in peace with your hair shaved or trimmed without any fear. Allah had knowledge
of that which you were unaware of, and has decreed a victory even before this
(entry into the Masjidul Haram). (28) It is Allah Who has sent His messenger with guidance and with the true religion so as to make it dominate over all religions. Allah suffices as a Witness.
ALLAH SHOWED A TRUE DREAM TO HIS MESSENGER AND HAS SENT HIM WITH THE TRUTH AND GUIDANCE
Commentators document that before the Muslims left for Hudaybiyyah, Allah showed the Holy Prophet pt; « 4) 2 a dream in which he saw himself and the prophet's companions ++ 4 2, peacefully entering the Masjidul Haram some of them with their heads shaved and others with their hair trimmed. When the Holy Prophet +++ ste a 4+ related the dream to the prophet's companion's res oN .2,, they were overjoyed and left for Makkah in anticipation of performing Umrah.
However, when the Muslims were halted at Hudaybiyyah and were bound by the treaty to return without performing Umrah, they were naturally disappointed. As mentioned earlier, Sayyidina Umar «+ = _.2, expressed this disappointment to the Holy Prophet ~; a a :». A narration of Muslim (v7.2 p. 106) reports that Sayyidina Umar «+ 4 -», was well satisfied with the reply that
the Holy Prophet piv sale a! te gave him.
Although the prophet's companions -+s» 4\ 2, accepted the situation, they were still overcome by natural feelings of sorrow. To dispel this feeling, Allah
revealed the above verse stating, "Verily, Allah shall make the dream of His
messenger come precisely true. When Allah wills, you people shall definitely enter the Masjidul Haram in peace with your hair shaved or trimmed without any fear." The day did arrive the following year when the Muslims entered Makkah to perform Umrah without any fear. Since the dream did not stipulate the vear of Umrah, the fact that the Umrah took place a year later dos not affect the truthful nature of the dream itself.
"Allah had knowledge of that which you were unaware of and has decreed a victory even before this (entry into the Masjidul Haram)." Allah was well Aware of the
Surah Al- Fath 48: 29
618
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Anwar-ul-Bayan (v. 8 n
reasons for the delay in performing Umrah, whereas the Muslims were not. If the Muslims had been adamant to fight the polytheists, it would have been extremely difficult for them to march against the Jews of Khaybar two months later. Even if they had to march to Khaybar, they would have had to fear an attack on Madinah from the Makkans in their absence. The treaty ruled out this fear. The "victory" mentioned in this verse refers to the Muslims victory at Khaybar, which took place before they returned the following year for Umrah.
Allah then speaks about the prophethood of the Holy Prophet «le <i 1. r-ywhen He says, "It is Allah Who has sent His messenger with guidance and with the true religion so as to make it dominate over all religions." Allah fulfilled this promise
of His, as has been discussed in verse 33 of Surah Taubah where Allah states, "it is He Who sent His messenger with guidance and the true religion so that He may make it overcome all other religions even though the polytheists detest it."
"Allah suffices as a Witness." Allah is sufficient as a Witness to the
prophethood of the Holy Prophet jt-y «le i) lo. The Holy Prophet «tb a) Jo
ws remains Allah' s messenger even though the polytheists of Makkah refused to begin the treaty with the words: "Muhammad, the messenger of Allah". [Qurtubi v.16 p.292]
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(29) Muhammad ely ale a) gle is Allah's messenger and those with him are stern against the disbelievers and compassionate among themselves. You will see them sometimes bowing (in Ruku), sometimes prostrating, seeking Allah`s bounty and His pleasure. Their hallmark is the mark of prostration on their faces. This is their description in the Torah. Their portrayal in the Injil (Bible) is like that of a plantation that sprouts its shoots and strengthens it, after which it becomes thick.and stands on its own stem, pleasing the farmer. (Allah has nurtured the Sahabah o¢s 4s) 2) in this manner) so that the disbelievers may be enraged by them. Allah has promised forgiveness and a grand reward for those of them who believe and do good deeds.
THE VIRTUE OF THE PROPHET'S COMPANIONS e¢s iil ee)
This Surah extols the praises of the prophet's companions ,¢+ 4! 2) in
various verses and concludes in the same manner. Allah says, "Muhammad
peg ale ati be is Allah's messenger and those with him are stern against the disbelievers and compassionate among themselves." This quality of the prophet's ~ companions ,¢+ 4) 2, has been discussed in verse 54 of Surah Ma'idah (Surah
Surah Al- Fath 48: 29
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5) where Allah says that they are "kind to the believers and stern towards the disbelievers."
This trait was one of the outstanding qualities of the prophet's companions +e il 2). It is tragic that the reverse is practised by today's Muslims. One will notice that love for this world has prompted many Muslims to be compassionate towards the disbelievers and harsh towards their fellow Muslims.
Allah praises the prophet's companions 4+ 41.2) further when He says, "You (O reader) will see them sometimes bowing (in Ruku), sometimes prostrating". This phrase describes the abundance of Salah that the prophet's companions .~, -+© 4! performed and that they could always be found in Salah. They were very particular even about the Nawéafil (optional) Salah and would spend entire nights in Salah.
The third attribute of the prophet's companions ++ 4,2, discussed in this verse is that they always applied themselves to the purpose of "seeking Allah's bounty and His pleasure." They never sought material gains from their deeds. All their deeds were intended to attain Allah' s pleasure and happiness.
Allah then describes them further with the words, "Their hallmark is the mark
of prostration on their faces." Quoting from various commentators, the author of "Ma'alimut Tanzil" has recorded the following interpretations of this verse:
{4 As the literal meaning of the verse implies, traces of `sand could be noticed on their foreheads on account of. the prostration in Salah.
4 Their faces will be illuminated on the Day of Judgment, when it will known that they were people who were very particular about their Salah.
{3 The prophet's companions +sol42, were imbued with the qualities of humility and general good character. People who perform Salah in abundance attain the special blessings of Salah, one of which is that the qualities of humility and a friendly disposition shine on their faces.
"This is their description in the Torah." Allah says that He had described the Sahabah ,-¢:¢ <i! 2, in the above manner in the Torah given to Sayyidina Musa «+ put, As far as their description in the Injil (Bible) goes, Allah says, "Their portrayal in the Injil is like that of a plantation that sprouts its shoots and strengthens it, after which it becomes thick and stands on its own stem, pleasing the farmer. " After a farmer sows the seeds for his crop, the first sign of the expected harvest is when the tiny shoots of the crop begin to burst from the earth. These shoots are extremely fragile and weak at the beginning, but gradually strengthen and grow until they become firm, thick stems. The once brown ground now transforms into a flourishing field of sturdy crops -a scene which makes the farmer exuberant.
In a like manner, the prophet's companions -¢+ ai 2, of the Holy Prophet pins ale 1 Le were initially a small band of people, but their numbers eventually grew until they became a force to be reckoned with. the Holy Prophet «& a) Le
Surah Al- Fath 48: 29 et
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(v. 8 ain
+; himself saw their numbers in excess of a hundred thousand, after which they
continued to spread the religion until they even toppled the Roman and Persian Empires and no force could oppose them.
"(Allah has nurtured the prophet's companions #5 «\ .2, in this manner) so that the disbelievers may be enraged by them." As the strength and domination of the Muslims snowballed, the disbelievers grew increasingly incensed and were unable to tolerate the progress of Islam and the Muslims. However, despite their efforts to curtail the expansion of Islam, Islam continued to flourish. Allah says in Surah Saff, "They intend to extinguish Allah's light with their mouths. However, Allah shall bring His light to completion even though the disbelievers abhor it. It is He Who
sent His messenger with guidance and the true religion to make it dominant over all other religions, even though the idolaters may abhor it." [Surah 61, verses 8 and 9}
Allah then states a blanket rule when He says, "Allah has promised forgiveness and a grand reward for those of them who believe and do good deeds." This applies to both the prophet's companions ,-¢+ 1 2, and the Muslim Ummah after them until the Judgment day.
NOTE:
In Surah Fath, Allah praises the prophet's companions -¢s «i 2, in the following verses:
GJ) It is He Who sends tranquillity into the hearts of the believers so that their faith increases together with the faith they have. `The armies of the heavens and the earth belong to Allah and Allah is Ever All Knowing, the Wise." [verse 4]
an That He may admit the believing men and women into gardens beneath which rivers flow. They will abide there forever and He shall pardon them for their sins. `This is a great success in Allah's sight." [verse 5]
ae "Indeed those who pledge their allegiance to you [O Muhammad pt-y ale oi dol], they really pledge their allegiance to Allah. Allah's hand is above theirs." [verse 10]
ae "Allah was well pleased with the believers when they pledged their allegiance to you beneath the tree. Allah knew what was in their hearts, sent tranquillity into them and rewarded them with a victory close at hand? [verse 18]
aa "Allah sent His tranquillity into the heart of His messenger and the hearts of the believers and stuck the word of piety to them as they are most deserving of it and worthy of it." [verse 26]
La "Muhammad +; a teis Allah's messenger and those with him-are stern against the disbelievers and compassionate among themselves..." [verse 29]
G3 = Allah has nurtured! the companions Of pes oo! 2,in this manner) so that the disbelievers may be enraged by them." [verse 29]
aa Allah has promised forgiveness and a grand Reward for those
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Anwar-ul-Bayan (v. 8
of them who believe and do good deeds." [verse 29]
Allah has also declared in verse 100 of Surah Taubah, "The first to lead the way, from the Immigrants, the Ansar, and those who followed them with sincerity; Allah is pleased with them and they are pleased with Him. He has prepared for them such gardens beneath which rivers flow, where they shall abide forever. This is the ultimate success."
Whereas these verses heap praises on the companions of (the Holy prophet) ~+#e \ 2), the Rawafidh sect are emphatic that all the companions of (the Holy prophet) »++ \ 2, save a handful were disbelievers. Such people who claim that the companions of (Companions) ++ 3' 2, were disbelievers have themselves become disbelievers because their claim diametrically opposes the verses of the Qur'an. When these people are told that they have become disbelievers because they reject the verses of the Qur'an, their next preposterous claim is that the Qur'an we have before us is not the same Qur'an that was revealed to the Holy Prophet ,l-3 ale ai (le. They say that the original Qur'an is with Imam Mahdi +,
aie al, This statement is also infidelity.
When a person once insulted the companions of (Companions) p++ 1 2, in the presence of Imam Malik «t+ ai a), the esteemed scholar remarked that any person with any hatred for any of the companions of (Companions) ++ SI) 22) in his heart will be included in the purport of the verse "so that the disbelievers may be enraged by them" i.e. such a person will be regarded as a disbeliever. [Qurtubi]
"Allah has promised forgiveness and a grand reward for those of them who believe and do good deeds" [verse 29]. In support of what the Rawafidh say, some Shias deduce from the above verse that the words "those of them" limits the number of
companions of (Companions) p++ | 2, who are promised the above [i.e. the verse does not refer to all the companions of (the Holy prophet) ++ i) .2)]. This
statement is foolish because the phrase "those of them" is not a preclusive clause, but is intended for elucidation (called "bayaniyya" in Arabic). Even if it is assumed that the clause is preclusive as they say, what proof have the Rawafidh to say that it precludes all the companions of (Companions) w+ a 2, besides the ones whom they regard as Muslims?
In addition to this, it should be noted that Allah declared, "Allah was well
pleased with the believers when they pledged their allegiance to you beneath the tree. . This verse attests to the fact that Allah is pleased with. All of the 1400 to 1500 companions of (Companions) + a1 2, present at Hudaybiyyah without precluding anyone. Similarly, verse 100 of Surah Taubah (quoted above) states that Allah is pleased with all the immigrants and Ansar who were the first to lead the way as well as those who followed them. Here too, no preclusive clause is used. How will the Shias reply to these verses, which include the likes of Sayyidina Abu Bakr «+ 4! ,2, and Sayyidina Umar ++ \ 2)? Allah declares that He is pleased with Sayyidina Abu Bakr «+ 4) 2, and Sayyidina Umar «+ i by, yet the Shias are displeased with them! They are. then actually displeased with Allah (Allah forbid!).
What can be said to people who intentionally deny the Qur'an and who turn away from Belief? Having no concern for their own belief, the Shias revel in stating that Sayyidina Abu Bakr « ! .», and Sayyidina Umar « 4! ,2, had no
\
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Anwar-ul-Bayan (v. 8)
belief. Our plea to the Muslim public is that they should ponder over the verses quoted above so that they never fall into doubt when presented with the Shia fallacy.
Sayyidina Abdullah bin Mughaffal «+ .i' 2, narrates that the Holy Prophet pies ale att lesaid, "Fear Allah with regard to my companions ,¢ 4! 2)! Fear Allah with regard to my companions «5 41! 2)! Never make any of them a target
after me. Whoever loves them, loves me because of his love for me, and whoever hates them, hates me because of his hatred for me. Whoever hurts them, hurts me and whoever hurts me, hurts Allah. Soon Allah shall seize the one who hurts
Him." ["Mishkat" p. 554, from Tirmidhi]
Sayyidina Abdullah bin Umar «s «i .,2, reports that the Holy Prophet 4! le rly atesaid, "When you see the person who reviles my companions per 4! 2,
then tell him, `May Allah's curse be on you on account of your evil."" [Ibid]
Sayyidina Abu Sa'id Khudri «+ 4! 2, quotes The Holy Prophet «le ai! uo ry as saying, "Never revile my companions,¢+ il 2, because (their status is so high that) if any of you spend in charity the equivalent of Mount Uhud in gold, you will not attain (the reward) they attained for spending half a `Mudd' in charity." ["Mishkat" p. 553, from Bukhari and Muslim]
May Allah save all Muslims from the evil of the Rawafidh. Amin
Surah Al- Hujurat 49: 1-5
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In the name of Allah, the Beneficent, the Most Merciful.
(1) O you who believe! Never proceed ahead of Allah and His messenger. Fear Allah, for verily Allah is All Hearing, All Knowing. (2) O you who believe! Never raise your voices above the voice of the messenger and do not speak to him loudly as you speak loudly with `each other, lest your deeds be laid to waste without your realising it. (3) Verily those who lower their voices with the Holy Prophet glo; ale aii le are the ones whose hearts Allah has purified for Piety. They shall have forgiveness and a tremendous reward. (4) Indeed most of those who call for you [O Muhammad ¢l+y ae 4! Le] from outside the rooms have no understanding. (5) If they had exercised patience until you emerged towards them, it would have been best for them. Allah is Most Forgiving, Most Merciful.
THE ETIQUETTE OF BEHAVIOUR IN THE PRESENCE OF THE HOLY PROPHET le; ale al ue
The rooms in which the Holy Prophet's 5 «i+ i t+ wives lived are referred to as the "Hujurat". These were very small and constructed from palm trunks. The Surah is called Surah Hujurat because of the mention of these rooms in the
Surah Al- Hujurat 49: 1-5
Anwar-ul-Bayan (v. 8
fourth verse. In the above verses, Allah outlines certain eliquette to be followed
when in the presence of the Holy Prophet pi-s oe ai de.
The first of these is contained in the verse: "O you who believe! Never procecd ahead of Allah and His messenger. Fear Allah, for verily Allah is All Hearing, All
Knowing." This verse is extremely concise and includes a vast range of meanings. Sayyidina Mujahid «le + a», interprets the verse to mean that the believers should await the word of Allah and the Holy Prophet ---+ s+ 4! + before venturing to say or do anything by themselves. They should act only on the instructions of Allah and His the Holy Prophet ,i-; sie 4) Je.
Sayyidina Qatadah «ic | a*, says that this verse was revealed in response to words of those who expressed the wish that some law be revealed with regard to certain matters. Allah disliked this comment and revealed the above verse telling them not to speak ahead of Allah and His Holy Prophet + a be, [Ma tilinnut Tanzil" v4 p.209 & "Ibn Kathir" 0.4 p.205]
Imam Bukhari i 3! a, has narrated from Sayyidina Abdullah bin Zubayr as &\ 2, that a group of people once came to the Holy Prophet i~s a at Jeand requested that he appoint one of them as Amir (leader) of the rest. Before the
Holy Prophet ,i-; «ie 5! Jecould say anything, Sayyidina Abu Bakr «+ 5! ,»,
advised that Sayyidina Qa'ga bin Ma'bad «+ 5) 2, be made the Amir, while Sayyidina Umar «> 5) 2) advised that Sayyidina Aqra bin Habis «+ a! 22, be made Amir. Sayyidina Abu Bakr «+ 3 _-», said to Sayyidina Umar «+ a) 2, that he was merely opposing him. Sayyidina Umar «+ "| 2, replied that he never
intended to do so. As the altercation ensued between the two, their voices began
to rise. It was then that Allah revealed the verse, "O you who believe! Never proceed ahead of Allah and His messenger..." (p.7 18]
"Ma'alimut Tanzil" reports that a large portion of the Surah was revealed at once to detail the etiquette to be observed in the presence `of the Holy Prophet wis ade Gs ie, Muslims are told not to raise their voices above that of the Holy
Prophet ,i-; sie J and that they should never address the Holy Prophet ail le + «ein the manner that they address each other, bul should take care to be respectful. Allah says, "O you who believe! Never raise your voices above the voice of the messenger and do not speak to him loudly as you speak loudly with each other, lest your deeds be laid to waste without your realising it." A narration of Bukhari (p.7 18) mentions that after this verse was revealed, Sayyidina Umar « 4\ .», would speak so softly before the Holy Prophet L-; «+ 4! 1 that he had to be asked to
repeat himself.
Sayyidina Anas bin Malik «+ ' 2, narrates that the Holy Prophet
ail be
-+) once found Sayyidina Thabit bin Qais «+ 5! .», absent from his gathering. .
When the Holy Prophet -l-s «i 4! 1+ asked about his whereabouts, a companion
as a) 2, volunteered to make enquiries. When the companion «+ ai 2, arrived
at the house, he found Sayyidina Thabit bin Qais «+ 5' 2, sitting in his house
with his head bowed down. When the companion «+ 3) >, asked Sayyidina
Thabit «« a =~, about the reason for his sadness, the latter replied, "I have a
(natural) loud voice and my voice has been higher than that of the Holy Prophet
wy aie I Je. 1 am therefore among the inmates of Hell." When the companion
as ait 2, reported this to the Holy Prophet pls at« ai le, the Holy Prophet ath gee
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Anwar-ul-Bayan (. 8)
a+, ale told him to tell Sayyidina Thabit «« 4! 2, that he is not from among the inmates of Hell but from among the dwellers of Heaven. [Bukhari p. 510 & 718}
Sayyidina Abu Hurayrah «+ 3! 2, reports that when the above verse was
revealed, Sayyidina Abu Bakr ae cil _) used to whisper to the Holy Prophet ae
wis aie dllike a person sharing a secret. Sayyidina Abdullah bin Zubair «+ 4», reports that after this verse was revealed, Sayyidina Umar «+ 5,2, used to speak so softly to the Holy Prophet -l-y ale a! 1», that the Holy Prophet 5 ue a ie had to ask him what he had said. Thereafter, Allah revealed the verse stating, "Verily those who lower their voices with the Holy Prophet pl-y «le «i! Leave the ones whose hearts Allah has purified for piety. They shall have forgiveness and a tremendous reward,"
The Arabic word "imtahana" (translated above as "purified") actually means "to test". The author of "Ma'alimut Tanzil" states that in this context, the word means "to purify", just as gold is purified from other alloys by smelting. In a like manner, Allah had purified the hearts of the prophet's companions ++ a 2) 80 that it would purely contain [iety. In such tones does Allah speak about the illustrious prophet's companions ,++ 4) 2, - yet the vile Shias choose to vilify them!
NOTE:
Scholars state that it is Makrth (reprehensible) to raise one's voice at the grave of the Holy Prophet ply Je 4) 1». It is still necessary to respect him because he is alive in his grave. A person should greet him in a lowered voice.
"Indeed most of those who call for you [O Muhammad (ly ale i) Lo] from outside the rooms have no understanding." The author of "Ma'alimut Tanzil" has quoted several incidents pertinent to this verse. He narrates from Sayyidina Zaid
bin Arqam «+ \ 2, that some Arabs convened and decided, "Let us meet this
person who claims to be a Prophet . If he is truly a Holy Prophet , we should attain the good fortune of believing in him ahead of others. If he is nota Prophet
and is destined to be a king, we should still live under him (in any event, we will
benefit by establishing a relationship with him)." When they came to Madinah, they began to shout out, "O Muhammad! O Muhammad!" The above verse was revealed with reference to these people.
According to a narration of Sayyidina Abdullah bin Abbas «+ 5' .»,, some people from the Banu Ambar tribe arrived in Madinah and shouted aloud, "O Muhammad! Come out to meet us!" It was during the afternoon when the Holy Prophet -l-s ate .i) J was taking a rest and he was awakened by the shouting. The above verse was then revealed.
Sayyidina Jabir «« 4: 2, reports that the verse was revealed when some people of the Banu Tamim tribe stood at the door of the Holy Prophet's - 41 J» ts rooms and called for him to come out. The verse applies to all these incidents and admonishes the people involved saying, "If they had exercised patience until you emerged towards them (by yourself), it would have been best for them. Allah is Most Forgiving, Most Merciful." Allah will certainly forgive any person who
commits an error.
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Anwar-ul-Bayan (v. 8
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(6) O you who believe! If any sinner brings you any news, then verify it, lest you should harm any nation unknowingly and then become remorseful of your actions.
ALWAYS VERIFY THE NEWS YOU HEAR SO THAT YOU MAY NOT CAUSE HARM TO ANYONE
"Ma'alimut Tanzil" (v.4 p.212) reports that the above verse was revealed with regard to a Sahabi by the name of Sayyidina Walid bin Uqba bin Abi Mu'it
as al .2) The Holy Prophet pivs«le «i! le commissioned him to collect the Zakah
of the Banu Mustaliq tribe. When the tribe heard that the Holy Prophet «is i! le rL- ;was sending someone, they waited for him outside the town to welcome him. ° During the period of ignorance, enmity existed between the Banu Mustaliq tribe and the same Walid bin Ugba « i ..2). Therefore, when he saw the tribe waiting
for him outside the town, Satan made him believe that the tribe was waiting to
kill him on account of the past prejudice. Alarmed by this thought, he turned back for Madinah and informed the Holy Prophet pi) «+ 4! t+ that the tribe refused to pay Zakah and intended to kill him.
Hearing this, The Holy Prophet -W-y a 4! .iedecided to declare Jihad (religious war) against the tribe. When they heard this, a delegation from the tribe met with the Holy Prophet Ls ale «| Le. They said to him, "We heard that you were sending an envoy to collect the Zakah, so we came out of the town to welcome him. We intended to hand over our Zakah to him as Allah had
commanded. However, the envoy thought it best to turn back while still on the
road. We feared that you may have become upset with us on some account and sent him a letter recalling him. We seek refuge with Allah from His wrath and the wrath of His Prophet pls le a be."
Unable to rely on their word, the Holy Prophet a i 1+ sent Sayyidina
Khalid bin Walid «+ \ 2, to the Banu Mustaliq with the instructions, "If these
people are still living in Belief, then take their Zakah from them. If not, then deal with them as you would deal with the disbelievers." When Sayyidina Khalid bin
Walid «> «i ..2, arrived there, he found that they were all still Muslims and collected the Zakah from them. When he returned and informed the Holy Prophet Ls «le tL» about the situation, Allah revealed the above verse stating,
"O you who believe! If any sinner brings you any news, then verify it (before taking any action,) lest you should harm any nation unknowingly and then become remorseful of your actions."
Although the above incident was an isolated one, Allah revealed the verse of the Qur'an as an address to the entire mankind, telling them that every piece of information is not necessarily true. Therefore, one will have to establish the truth of every report and act only after the truth is ascertained. This applies to worldly matters as well as matter of religion. Only narrations of Ahadith that are reported by truthful and pious Muslims are accepted. If the personality of the
Surah Al- Hujurat 49: 7-8
Anwar-ul-Bayan (v. 8
narrator is unknown, he will be termed "Mastarul Hal" and his narration will
not be accepted.
Quoting the above verse as substantiation, Imam Muslim «le a ae, has written in the introduction of his book that the narration of a sinner (Fasiq) will not be accepted.
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(7) Know well that the messenger of Allah pivy le ai Le is in your midst. There are many matters regarding which you will be placed in difficulty if he were to obey you people concerning them. However, Allah has made Iman (Belief) beloved to you, has made it beautiful within your hearts and has made disbelief sin and disobedience abhorrent to you. These people are rightly guided. (8) This is on account of the grace and bounty from Allah. Allah is All Knowing, the Wise.
BY HIS GRACE AND BOUNTY, ALLAH HAS MADE IMAN BELOVED TO YOU AND HAS MADE DISBELIEF AND SIN HATEFUL
Reminding the believers of His tremendous favour on them, Allah states,
"Know well that the messenger ofAllah pis ale 5\ Le is in your midst." In this regard, Allah states in verse 164 of Surah Al Imran, "Allah has undoubtedly favoured the believers by sending in their midst a messenger from among them, who recites to them His verses, purifies them and teaches them the Book and wisdom."
Allah then tells the believers, "There are many matters regarding which you will be placed in difficulty ifhe [the Holy Prophet pL) ai Le] were to obey you people concerning them." There are many matters concerning which the opinions of people are wrong and would produce harmful results for them if the Holy Prophet ,\- 5 «le <1 Lewere to act according to their opinions.
Allah then makes mention of another favour that He bestowed on the Believers. Allah says, "However, Allah has made Iman(Belief) beloved to you, has made it beautiful within your hearts..." The light of belief has illuminated their hearts, the effect of which is that no believer will ever forsake his Belief irrespective of the odds. In addition to this, Allah says that He "has made disbelief, sin and disobedience abhorrent to you."
The Holy Prophet -l-) «i 4) t+ has mentioned that a person will taste the sweetness of Belief when the following three qualities are found in him/her:
1. When Allah and His Holy Prophet pi-y cle 4) t+ are more beloved to the person anything else.
2. When a person loves another for Allah's sake.
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Anwar-ul-Bayan (v. 8
3. S/he hates returning to disbelief as much as s/he hates being cast into a fire. [Bukhari v. 1 p. 7}
Allah then says about those in whose hearts Iman (Belief) is beloved and to whom disbelief and sin are abhorred, "These people are rightly guided."
Thereafter, Allah adds that it was never incumbent on Him to bestow these
favours upon the believers, but "This is (solely) on account of the grace from Allah and bounty. Allah is All Knowing, the Wise." Nothing is hidden from Allah, Who bestows favours on His chosen bondsmen according to His infinite wisdom.
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(9) If two groups of believers fight each other, then reconcile between them. If the one group transgresses against the other, then fight that (transgressing) group until they return to Allah's command. If they return, then reconcile between them with justice. Be just, for Allah loves those who exercise justice. (10) The believers are all brothers, so reconcile between your brothers. Fear Allah so that mercy may be shown to you.
IF TWO GROUPS OF BELIEVERS BEGIN TO FIGHT, THEY SHOULD BE RECONCILED BECAUSE ALL BELIEVERS ARE BROTHERS TO EACH OTHER
Sayyidina Anas bin Malik «» i 2, narrates that someone once suggested to the Holy Prophet ,; at a! te that it may prove beneficial if the Holy Prophet ping aie at Jshimself approached Abdullah bin Ubayy, who was the leader of the hypocrites. It was felt that in this event, Abdullah bin Ubayy may forsake his opposition to the Holy Prophet -i-; «le 1 Jeand accept Islam. Consequently, mounting his donkey, The Holy Prophet i} «le i) cleft with a party of Muslims to meet Abdullah bin Ubayy.
After crossing a tract of barren land, they reached Abdullah bin Ubayy. As they approached him, the hypocrite said to the Holy Prophet ples as a! Lo, "Please stay far from me because the stench of your donkey is upsetting me." In reply to this, one of the Ansar said, "By Allah! The donkey of the Holy Prophet wins ale ait ehas a much more fragrant smell than you." Upon hearing this, Abdullah bin Ubayy's people became incensed and a war of words ensued between the two groups. This eventually lead to a few fists flying and little skirmish with branches and sandals. Sayyidina Anas bin Malik «+ = 2, says that they later learned that it was with reference to this incident that Allah revealed the verse "If two groups of believers fight each other, then reconcile between them." [Bukhari v.1 p.370]
Surah Al- Hujurat 49: 9-10
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Anwar-ul-Bayan (v. 8
"Durrul Manthtr" has reported another incident as the reason for the revelation of this verse. There is no discrepancy between the two incidents because the verse could have been revealed with regar d to both.
Allah says further, "If (after reconciliation) the one group transgresses against the other, then fight that (transgressing) group until they return to Allan's command (1. they abide by Allah's command not to fight). If they return, then reconcile between them with justice. Be just, for Allah loves those who exercise justice." Once the transgressing group desists and abides by Allah's command, the reconciling party should not oppress them in return, but they should resolve the situation with equity. Not only should the fighting be halted, but the two warring factions should be reconciled in a manner that their differences are effectively resolved. If this is not done, every possibility exists that another fight would break out between them.
When discord sets in between two Muslim parties, it becomes wajib (compulsory) for the Amir-ul-Muminin (Leader of the believers) to reconcile them and get them to obey the injunctions of the Qur'an and Sunnah (What the Holy prophet practise). If any party rebels against the Leader of the believers (Amir--ulMuminin), their complaints should be listened to and their grievances duly addressed. If they conclusively prove that the Leader of the believer has oppressed them, it will be necessary for the Muslim public to support them so that the Leader of the believers desists from his oppression. However, if they cannot prove this and are prepared to settle the affair only with a fight, the Muslim public has to support the Leader of the believers in a battle against them. The details pertaining to this are found in the books of Islamic jurisprudence like "Hidayah" and others.
"The believers are all brothers..." This relationship of brotherhood is based on the common factor of belief that they all share. It is therefore necessary that they show due regard for this relationship, refrain from fighting and be ready always to forgive each other if any of them happen to forego the rights owed to another.
However, if the situation arises where two Muslim factions are preparing to go to war with each other, it is necessary for other Muslims to make every effort to reconcile the two --as denoted by the verse "so reconcile between your brothers." In addition to this, Allah advises the Muslims to "Fear Allah so that mercy may be shown to you." If a person has fear for Allah in his heart, he will conform to all the dictates of the Shari'ah, thereby attracting Allah's mercy to himself.
Allah states in verse 114 of Surah Nisa (Surah 4), "There is no good in most of their secret consultations except in him who enjoins charity, a good deed or reconciliation between the people. Whoever does this seeking Allah `s pleasure, then We shall soon confer on him an immense reward." This verse makes it clear that consultations should take place for the above courses -- one of the greatest being reconciliation between people. A person will be immensely rewarded for reconciling others, especially for reconciling husband and wife.
Sayyidina Abu Darda «s 4) +, reports that the Holy Prophet .-; as i is
once asked them, "Should I not inform you of something that is more virtuous
than Optional fasting, charity and Optional Salah?" When the companions of (of the Holy prophet) - \ 2, begged to be informed, the Holy Prophet «le a) + ws said, "It is to reconcile between people. Mutual enmity is a shaver." [Abu
Surah Al- Hujurat 49: 11-13
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Anwar-ul Bayan &. 8)
Dawid & Tirmidhi]
According to another narration, The Holy Prophet ps «1e «i!» mentioned that enmity shaves off one's religion. ["Mishkat" p. 428, from "Musnad of Ahmad" and Tirmidhi}
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(11) O you who believe! Men should not mock other men for eae they may be better than them. Neither should any women mock other women, perchance they may be better than them. Never find faults with yourselves and do not call each other by derogatory names. It is indeed evil to be labeled with the name of sin after belief. Those, who do not repent are oppressors indeed. (12) O you who. believe! Refrain from excessive assumption. Verily, some assumptions are a sin. Never spy and never backbite each other. Does any of you like to eat the flesh of his dead brother, which you so detest?. Fear Allah. Allah is Most Pardoning, Most Merciful. (13) O people.' We have certainly ereated you from a single male and female and made you into various families and tribes so that you may recognise each other. Verily, the most honoured of you in Allah's sight is the most abstinent one. Allah is certainly All Knowing, Informed.
CERTAIN INJUNCTIONS RELEVANT TO SOCIAL CONDUCT
THE FIRST:
The First of many pieces of advice given to the believers in the above verses is contained in the words "O you who believe! Men should not mock other men for perchance they may be better than them. Neither should any women mock other women, perchance they may be better than them." Allah addresses the believers in this manner because men ought to be associating with men and women with women. In no way does the verse denote that it is permissible for men to mock women and vice versa.
Allah makes it clear that no person has the right to mock another. True virtue lies in Belief and good deeds when Allah accepts these from a person. No person is aware of the inner condition of another person and about the intentions
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and sincerity that another person has. None has any idea about the status another person enjoys in Allah's estimation. This will be revealed only on the Day of Judgment. Therefore, it is very possible that a person may mock someone ~who emerges to be far superior than him (the mocker) on the Day of Judgment. Even if the person who is mocking gains conclusive knowledge about his success in the Akhirah (Hereafter) and about the doom awaiting the one he is mocking, he still has no reason to mock. Worse than this is when he mocks without knowing
what his own plight is to be in the Akhirah (Hereafter).
Mocking others is a sure sign of pride in the person who mocks because it indicates that the person considers himself free of the fault which he mocks. If a person keeps his own faults and shortcomings before him, he will find it impossible to mock others and backbite them. Another grave harm of mocking is
the hurt it causes to others; which is unlawful.in no uncertain terms.
Sayyidina Abu Hurayrah «+ ai 2, reports that the Holy Prophet «Je a! Je ~~, said, "Never fight with' your brother, never mock him and never make a
promise to him that you cannot fulfil." ["Mishkat" p. 412]
It is permissible to joke with each other on condition that no lies are spoken and none is hurt. The Holy Prophet ply ae di! Leused to joke but would say that even in his jokes he spoke only the truth. ["Mishkat" p. 216]
It should be borne in mind that mocking people is not only done verbally, but is also carried out by indications and gestures of the eyes or limbs. Such _ forms of mockery are also Unlawful. Allah has condemned people who do this in the commentary of the first verse of Surah Humazah (Surah 104).
THE SECOND
The Second injunction Allah expresses is contained in the verse "Never find
faults with yourselves..." One should never disclose the physical defects of another
person, neither verbally nor by gestures. The general wording of the verse also
forbids publicising the faults of others. It is a common practice to imitate people
with walking defects and to refer to them as crippled, or to tease people with
other handicaps. It is imperative that Muslims refrain from this type of
behaviour.
.
Sayyidah Safiyya + 4) ..2,, who was one of the wives of the Holy Prophet plvy ale ati le, was short in stature. Once, Sayyidah Ayshah ts 4\ 2, mocked her height by telling the Holy Prophet pls «le ai! .Lethat she [Sayyidah Safiyya <2, ie] was only so tall, making a gesture with her hand. The Holy Prophet 4 1. piv y ate told her, "You have spoken a sentence which would putrefy the oceans if it were mixed with them." ["Mishkat" p. 414]
It should be noted that Allah does not say, "Never find faults with others",
but He says "Never find faults with yourselves..." The reason for this is that all Muslims are like one body. Therefore, finding faults with any individual is tantamount to finding fault with oneself. It is also common that a person will reply to an insult by using the same words for the person who is insulting him. Therefore, the person finding fault is actually finding fault with himself because the insult is returned to him.
Surah Al- Hujurat 49: 11-13
Anwar-ul-Bayan (v. 8
THE THIRD
The Third injunction is expressed as "and do not call each other by derogatory names. «Examples of these are calling a Muslim a "Fasiq" (sinner) or a disbeliever. Similarly, calling a person by a name that expresses something evil is also Unlawful, e.g. donkey, pig. It is also Unlawful to call a Muslim revert by his former religion, e.g. calling him a Jew or a Christian.
One of the Holy Prophet's pl-y «le i) Le wives by the name of Sayyidah
Safiyya we a 2) was formerly a Jewess. Once, when her camel had died, the
Holy Prophet pi) <e di Le told Sayyidah Zaynab bint Jahsh t+ i! 2), one of his other wives to give a camel to Sayyidah Safiyya ys i! .»,. Sayyidah Zaynab +, tye 4st exclaimed, "Should I give a camel to that Jewess!' the Holy Prophet al de ks «le became so angry at the remark that he severed ties with Sayyidah Zaynab lye 1.2, for the entire month of Dhul Hijjah, the month of Muharram and a part of Safar [Abu Dawiid v.2 p.276]. A narration of the "Musnad of Ahmad" (v.6 p.337/8) reports that this incident took place during the Hajj journey.
Sayyidina Abdullah bin Abbas «+ <\ .», says that calling a person by a derogatory name refers to a sin that he had previously committed and had already repented for; e.g. calling a person a crook, a drunkard, a prostitute; etc. ["Ma'`alimut Tanzil'"]
~The Holy Prophet -l-) « 5 Jchas mentioned that when someone labels another because of a sin that the person committed, he (the person who labels) will not die until he is also found guilty of the same sin. ["Mishkat" p. 414]
Allah says further, "It is indeed evil to be labelled with the name of sin after Belief." When a Muslim mocks another person or finds fault with him/her, the Muslim will be regarded as a sinner (Fasiq) and people may even call the Muslim by name of "sinner". He is therefore guilty of assuming the name of sinner for
himself, which is terrible. A Muslim should always endeavour to be included in
the list of the pious and righteous and never to be labelled as a sinner.
Allama Qurtubi Je ai a», has interpreted the verse to mean that a Muslim should never be labelled with a name that denotes a sin. Once a Muslim has
repented for a sin, it is wrong to refer to him by the sin he committed; e.g. calling
him a thief or a liar, etc. A Muslim revert should never be called a disbeliever in reference to what he was once.
THE FOURTH
The Fourth piece of advice that Allah gives is "Those who do not repent are oppressors indeed." Such people are guilty of oppressing themselves because they are subjecting themselves to the everlasting doom of Hell.
THE FIFTH
The Fifth piece of advice that Allah gives is when He says, "O you who believe! Refrain from excessive assumption. Verily, some assumptions are a sin." Assumptions pave the way for many sins such as slander and backbiting. When an assumption is allowed to develop, it leads to many evils and serious conflict between people. An assumption is nothing more than a personal opinion which
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Anwar-ul-Bayan (v. 8
seldom proves to be true. Allah declares in Surah Najm, "assumptions are absolutely useless against the truth." [Surah 53, verse 28]
One should always entertain good opinions of Muslims and refrain from harbouring ill thoughts about any Muslim. The Holy Prophet pl-s le 4! said, "Beware of suspicion because suspicion is the falsest of all statements." |"Mishkat" p. 427]
It should be noted that when a person fears that another person may cause harm to him and avoids the person as a.precaution, his attitude will not be regarded as a sinful assumption. At the same time, he should not backbite the
person, nor allow the assumption to escalate to the degree of conviction (i.e. he
cannot be convinced that the person will really cause harm to him).
The verse makes it clear that all types of opinions about others are not sinful because Allah says that "some assumptions are a sin." There are therefore also those `assumptions' that are encouraged, e.g. having the good opinion about Allah that He is Most Merciful and Forgiving while also abstaining from sins. It is also necessary for a Muslim to entertain a favourable opinion about fellow Muslims, especially about righteous Muslims. the Holy Prophet ~5 a a be said, "Good opinions are part of good worship." ["Mishkat" p. 479, from the "Musnad of Ahmad" and Abu Dawud]
It is imperative for Muslims to stay away from such places that will lead
others to suspect him of evil. Similarly, he should also abstain from all deeds and
words that will also lead to such suspicions. It is not appropriate for a Muslim to live under a cloud of suspicion.
THE SIXTH
The Sixth command that Allah issues is that Muslims should "Never spy". A person should never endeavour to unravel what another person does privately and should never search for another's faults. A person who spies on others will be punished in both worlds and will be disgraced in both worlds. Spying is usually prompted by suspicion, which has been outlawed in the same verse.
A Muslim is one who conceals the faults of his Muslim brother and never seeks to pursue the matter to condemn the person. Sayyidina Uqba bin Amir ..2) «s 4 narrates that the Holy Prophet ,1-) a 3) .l» said, "When a person sees something in another which he deems inappropriate to disclose and conceals it, he will receive the great reward of bringing back to life an infant girl who was buried alive." ["Mishkat" p. 424]
Sayyidina Abdullah bin Umar «s i ..2, narrates that the Holy Prophet 41
~~ «leonce mounted the pulpit and called out aloud, "O those who have verbally accepted Islam, but in whose hearts Belief has not reached! Do not harm the Muslims, do not insult them and never spy on their private lives. The person who seeks to expose a hidden fault of another, Allah will expose him until he will be disgraced even in his own
home." [Tirmidhi]
To investige a person's faults or sins is also regarded as spying. One will also be regarded as a spy when one pretends to be sleeping with the intention of listening to the private discussions of others. All forms of spying are Unlawful.
Surah Al- Hujurat 49 : . 11-13
634.
Anwar-ul-Bayan (v. 8
THE SEVENTH
The Seventh instruction is "and never backbite each other. Does any of you like to eat the flesh of his dead brother, which you so detest?" This part of the verse equates backbiting to eating the flesh of a person's dead brother, which is a vile and
abhorrent act. Therefore, just as people detest this cannibalistic act, they should
also detest the act of backbiting. Backbiting is a serious offence in the Shari'ah and is sadly perpetrated even by people who regularly perform their Salah and are regarded as being `pious «. They fail to realise the gravity of this deed in this world, but will be harshly reminded in the Akhirah (Hereafter). Then it will be too late for regrets.
Sayyidina Abu Hurayrah «s | 2, reports that the Holy Prophet «le al de r-» once asked the companions -¢+ &\ 2, "Do you know what backbiting is?" "Allah and His Holy Prophet js «le <i! Le know best," was the reply. The Holy -- Prophet pl-y le ait le then said, "To mention such a thing about your brother which he dislikes." One of the companion's p++ 4) 2, asked, "What if (the thing mentioned) is to be found within the person?" The Holy Prophet «le al ge ~-sreplied, "If it is in him, you have backbitten him and if it is not in him, then you have slandered him." [Muslim v.2 p.323]
`This hadith makes it clear that even expressing a sin or a fault that is truly in a person constitutes backbiting (Ghi bah). If the person is innocent of the sin or fault, the crime will be doubled because the offender will be guilty of slander as well as backbiting (Ghi bah). It is also learned from the hadith that one will be guilty of backbiting (Ghi bah) even though one mentions the fault/sin in front of the person concerned. The only condition for a statement to qualify as backbiting (Ghi bah) is that it should be disliked by the person it is directed at - irrespective of whether it is stated in front of him/her or behind his/her back. This should be noted by those people who speak ill of people in their absence and, when they are cautioned about making backbiting (Ghi bah), they say, "I am stating no wrong and can say this to his face as well!"
Slander will also be regarded as a type of backbiting (Ghi bah) because it is disliked by the person it is directed against. Satan has beguiled many a person into repeatedly committing this major sin of backbiting (Ghi bah) yet thay are still under the impression that they are not guilty of any sin. Because backbiting (Ghi bah) infringes the rights of fellow man, one has to be extremely wary of it.
The Holy Prophet Ls «le <i J» once mentioned that backbiting (Ghi bah) is worse than adultery. When someone asked the reason for this, the Holy Prophet ply ade ail be said, "When a person commits adultery and repents to Allah, Allah will forgive him. However, if he perpetrates backbiting (Ghi bah), he will not be forgiven until he is first forgiven by the person against whom he had spoken ill." |"Mishkat" p. 415]
When a person backbites, he violates Allah's rights because Allah had forbidden it for him. At the same time, he violates the rights of fellow man because he is bringing disrepute to someone. It is therefore necessary that together with Taubah (repentance), the backbiter should also seek pardon from the person about whom s/he abused. Our learned scholars have stated that a person needs to seek pardon from the offended party only when the offended party has come to learn of the offence. However, if the backbitten person has no
Surah Al- Hujurat 49: 11-13
635
Anwar-ul-Bay4n (vy. 8
knowledge of the backbiting, the backbiter should seek forgiveness from Allah on behalf of the backbitten person until his heart is content that he has redressed the wrong of backbiting.
The Holy Prophet pL-) «+ <) 46 has mentioned that the expiation for backbiting is to pray for the forgiveness of the person who was backbitten by saying, "Allahummagh Firli Walah" ("O Allah! Forgiven me and him"). ["Mishkat" p. 415]
The Holy Prophet -l-3 ae i,t has mentioned that on the night in which he was taken on Mi'raj (Ascension), he saw some people whose nails were of copper. They were constantly tearing their faces and chests with these nails. When Holy Prophet pt» «6 <i! le asked Sayyidina Jibr'il % . about the identity of these people, he was informed that these are people who plundered the honour of others. [Abu Dawizid v.2 p.3 13]
Just as it is Unlawful to engage in backbiting (Ghi bah), it is also Unlawful to listen to backbiting (Ghi bah). When a person hears another engage in backbiting, it will be necessary for the listener to forbid the backbiter and to speak in defence of the person being backbitten. Sayyidah Asma bint Yazid Ws 4 2, reports that the Holy Prophet pl-s «le <i Le said, "When a person defends someone whose flesh is being consumed by backbiting, it will be binding on Allah to save him from the fire of Hell." ["Mishkat" p. 424]
Sayyidina Abu Darda «+ 4! 2, narrates that the Holy Prophet py ale ii te
said, "When a person defends the honour of his (Muslim) brother, it will be
binding on Allah to save him from the fire of Hell on the Day of Judgment." The Holy Prophet ply «le ii Le then recited the Qur'anic verse: "Assisting the believers is a bounden duty upon Us." [Ibid]
Sayyidina Mu'adh bin Anas «+ 4! 2, narrates that the Holy Prophet 4 i pty atesaid, "When a person defends a `Mu'min (believer) from the words of a hypocrite, Allah will appoint an angel on the Day of Judgment who will protect his flesh from the fire of Hell. When a person exposes a fault of a Muslim, Allah will halt him on the bridge of Hell until he is able to emerge from what he said i.e. seek pardon from the offended party and redress the situation." [Abu Dawud
v.2 p.3 13]
Sayyidina Jabir « 5\ .2, and Sayyidina Abu Talha « 3! .», have both
narrated from the Holy Prophet pls «le 4) .Jethat when a Muslim's honour is being plundered at any place and another person present there does not assist him (by replying to the accusations), Allah will not help him (the person failing to defend) on the day when he will most hope for help. On the other hand, when a person will assist a Muslim at a place where the Muslim's honour is being plundered, Allah will assist him on the day when he will most wish for Allah's assistance. ["Mishkat" p. 424]
"Does any of you like to eat the flesh of his dead brother, which you so detest?"
With relevance to this verse, the following incident is reported about a
companion (of the Holy prophet) by the name of Sayyidina Ma'iz «« 4! >, When he committed the sin of adultery, he confessed the sin before the Holy Prophet rig ale ai! Leon four occasions. He was eventually condemned to be stoned to
Surah Al- Hujurat 49: 11-13
;
Anwar-ul-Bayan (v. 8
death. As people were returning from the stoning, someone mentioned to his companion, "Look at him. Allah concealed his sin but he did not leave matters to rest until he has to be stoned like a dog." Although the Holy Prophet «a 4) 1. -; overheard this remark, he kept silent. As they walked on a bit further, they passed by the carcass of a donkey, the foreleg of which was raised. The Holy Prophet t+; ale i) ethen called for the person who had made the remark and the one who had listened to him. When they presented themselves before the Holy Prophet -L-3 «ic a! te, he said to them, "Dismount and eat from this carcass." They entreated, "O the Holy Prophet 3 «1 4) 2! Who can possibly eat from this?" the Holy Prophet p+; a ai 6 said, "The dishonour that you had brought to your brother a while ago is much worse than eating this carcass. I swear by the Being in Whose control is my life! He [Sayyidina Maa`iz «s «\ .2,] is presently diving in the rivers of Heaven." [Abu Dawid v.2 p.252]
This hadith proves that backbiting about dead people is as bad as backbiting about living people.
NOTE:
Backbiting (Ghi bah) is not only confined to verbal utterances.
Gestures with the eyes and limbs, as well as mimicking a person will also be regarded as backbiting (Ghi bah). Backbiting about a person's children or a _person's wife constitutes double backbiting (Ghi bah) because a person is backbiting about the father as well as the child, and the husband as well as the wife.
It is unfortunate that there are so many people who have a penchant for backbiting and would speak ill of people to anyone at any time. Such people have no concern for the Akhirah (Hereafter) at all.
NOTE:
If one cautions others about the evil of a certain person so that they save themselves from him, it will not be regarded as backbiting (Ghi bah).
THE EIGHTH
The Eighth advice is contained in the words: "Fear Allah (by abstaining from everything He has forbidden). Allah is Most Pardoning, Most Merciful." Allah will forgive any person who sincerely repents to Him irrespective of his sins.
THE NINTH
The Ninth advice imparted is "O people! We have certainly created you from a single male and female and made you into various families and tribes so that you may recognise each other." By creating people in this manner, people are able to recognise each other as members of different tribes and families. Everyone is equal as human beings because they are all the progeny of Sayyidina Adam + out and Sayyidah Hawwa >! ile. The only distinction is by virtue of piety, as Allah says, "Verily, the most honoured of you in Allah's sight is the most abstinent one.
Allah has decreed that virtue be judged on the basis of piety. It is tragic that despite this decree, people still regard others as being honourable because of their lineage and social status even though the person may be immersed in sin
_Surah_Al-Hujurat 49: 11-13
Anwar-ul-Bayan (v. 8)
and lives on Unlawful earnings. Although people may lead such type of irreligious lives, they pride themselves for being from the lineage of Sayyidina Abu Bakr «s se Sayyidina Umar «+ av 62, Sayyidina Uthman «as ai 22), Sayyidina Ali «+ | ..2, and the Holy Prophet ly «le i le. Their ways of life are typical of the enemies of Islam and have no semblance to the religion brought by their acclaimed forefathers, yet they boast about their lineage. Clean shaven people wearing suits and ties are given honour in society because of their social standing whereas pious and righteous people are treated disrespectfully and looked down upon.
There are also those people who regard themselves to be superior to others because of the colour of their skin or their nationality. The Holy Prophet «le 41 Jo p- ssaid, "You are not better than.a white person nor a black person unless you excel in Piety." ["Musnad ofAhmad" 0.5 p. 108]
-The Holy Prophet ,l-y «le a) .leonce climbed on top of Mount Safa and addressed the Quraysh with the following words, "Save yourselves from Hell because I cannot be ofassistance to you on the Day ofJudgment." the Holy Prophet J+ pies ale a! individually addressed the Banu Ka'b, Banu Murrah, Banu Abdush
Shams, Banu Abd Manaf, Banu Hashim and Banu Abdul Muttalib, who were all families of the Quraysh. Similarly, he also addressed his maternal uncle Abbas
«se a! 2), his maternal aunt Safiyya es i) .2, and his daughter Fatima (we 4! 2, with these words. ["Mishkat" p. 470, from Bukhari and Muslim]
. Family lineage will be of no avail on the Day of Judgment. It will be only Belief and good deeds that will save a person from Hell. The Holy Prophet 4 Le rly le' s intercession will profit the only believers on the Day of Judgment. People only fool themselves by thinking that they can continue committing sins because they have a noble lineage. The Holy Prophet ply «le <i) eonce said, "Allah has put an end to the haughtiness of the period of ignorance' from you people as well as the pride you had for your forefathers. Now there is either only a pious believer or a wretched sinner. Every man is the son of Adam p> ale and Adam >i «Je was created from sand." ["Mishkat" p. 418, from Abu Dawid and
Tirmidhi] |
Explaining the words "so that you may recognise each other", the author of "Bayanul Qur'an" mentions some of the benefits of people being divided into - tribes and families. People with the same names can be distinguished from each other only by their relationship with different families. It by this relationship: that people can discern their close relatives from their distant `relatives. In this manner, they will be able to duly fulfil the rights they owe to their relatives especially with regard to the laws of inheritance. When a person is aware of his lineage, he will not associate himself with another family, which has been prohibited in the Ahadith.
THE TENTH
The Tenth advice that Allah gives is "Allah is. certainly All Knowing, Informed." People should always be conscious that Allah is Aware of everything at all times. Allah knows exactly who possesses true belief, who is involved in sin and what every person's state will-be in the Akhirah (Hereafter). Every person should concern himself with belonging to the group of pious and righteous
Surah Al- Hujurat 49: 14-18
638
Anwar-ul-Bayan (v. 8)
Muslims whose reckoning will be easy on the Day of Judgment.
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(14) The villagers say, "We have faith." Say, "You do not have faith but rather say, `We have accepted Islam' because faith (Iman) has not yet entered your hearts." If you obey Allah and His messenger ply ab 4! le, Allah will not reduce your actions in the least. Verily Allah is Most Forgiving, Most Merciful. (15) The believers are those who believe in only Allah and His messenger and then have no doubts; and they strive with their wealth and lives in Allah's path. These are the ones who are true. (16) Say, "Are you telling Allah about your religion when Allah has knowledge of whatever is in the heavens and whatever is in the earth?.Allah has knowledge of everything." (17) [O Muhammad 4 le py ale] they boast about their favour to you that they have accepted Islam. Say, "Do not boast to me about your acceptance of Islam. Rather it was Allah Who favoured you by guiding you to faith, if you are truthful." (18) Verily Allah has knowledge of the unseen things in the heavens and the earth and Allah Sees what you do.
A WORD OF CAUTION TO THOSE WHO MERELY CLAIM TO HAVE ACCEPTED ISLAM
It is reported in "Ma'alimut Tanzil" that the "villagers" mentioned in the above verse refers to some people of the Banu Asad tribe. They arrived in Madinah during years of drought and professed to be Muslims, but were not actually so. They used to scatter dirt in the streets of Madinah and were instrumental in raising the prices of commodities. They attended the gatherings of the Holy Prophet -L-; ale «| Le2morning and evening, constantly reminding the Holy Prophet 1 «le 4! ethat whereas other Arabs only presented themselves in Madinah, they had come with all their wealth and families as well. They also kept telling the Holy Prophet py le 4! Jothat they did not fight him as certain other tribes did. In this manner, they continued boasting about their "favours" to the Holy Prophet ply «ic i) Jvand asked him to spend the incoming Zakah on
Surah Al- Hujurat 49: 14-18
Anwar-ul-Bayan (v. 8
them. Allah then revealed the above verse with reference to them.
Allah states, "The villagers say, `We have faith.' Say, `You do not have faith (within your hearts) but rather say, `We have (superficially) accepted Islam' because faith (Belief) has not yet entered your hearts.'" The outward physical actions of Islam do not necessarily denote the presence of true belief within the heart. True belief - denotes deep-rooted faith within the heart. Referring to the hypocrites in verse 8 of Surah Bagarah, Allah says, "Among people there are those who say, `We believe in Allah and in the Final Day,' whereas they are not believers." Belief comprises of conviction within the heart coupled with verbal attestation of the same. If a person verbally attests to be a believer without having the conviction in his heart, he will be a hypocrite.
On the other hand, if a person has the conviction but does not verbally attest to this, he will also not be a believer. Speaking about the disbelievers of the people of Fir'oun (phara'oh), Allah says in Surah Naml, "They unjustly and arrogantly rejected them (Allah `s signs) whereas their souls were convinced about them. So see what the outcome of the anarchists shall be." [Surah 27, verse 14]
There are many people who claim to be Muslims without having the necessary conviction in their hearts. Although they may be able to fool the Muslims in this world, Allah does not regard them as believers.
"Allah states further, "If (inwardly and outwardly) you obey Allah and His messenger plus le a! J», Allah will not reduce (the rewards of) your actions in the least." In fact, Allah will compound the reward of good deeds by at least tenfold. Good deeds will profit a person only when s/he possesses belief. Merely claiming to have belief is insufficient and will render all one's deeds null and void in the Akhirah (Hereafter). However, it should be noted that "Allah is Most Forgiving, Most Merciful." Therefore, if a person sincerely accepts Islam and repents, Allah will forgive him.
Allah then described the believers when He says, "The believers are only those who (sincerely) believe in Allah and His messenger and then have no doubts; and they strive with their wealth and lives in Allah`s path." This refers to physically fighting the disbelievers in Jihad, as well as fighting one's carnal self to carry out good deeds and to abstain from sins. It also refers to making an effort to make sure that one's family and subordinates adhere to the injunctions of the Shari'ah.
Passing an accolade, Allah says, "These are the ones who are true" i.e. they are true to their word when they claim to possess belief and are not like the hypocrites (Munafigin).
It should be noted that Allah describes the believers as people who not only
believe in Allah, but who also believe in Allah's messenger ps «le i) ee,
Believing only in oneness of Allah without believing in the prophethood of the Holy Prophet ,L-y «le i) Leis not regarded as belief in Allah's sight. The belief which will guarantee salvation in the Akhirah (Hereafter) has to include belief in the Holy Prophet ,L-; «le 4! Js, This verse therefore disproves the theory of those people who wish to merge all religions on the basis of belief in oneness of Allah only.
People need not make claims to Allah that they have believed because Allah
Surah Al- Hujurat "49: 14-18
: 640...
Anwar-ul-Baydn (v. 8
has knowledge of everything Allah knows well who is true in their Belief and who is not. It is with reference to this that Allah says, "Say, `Are you telling Allah about your religion when Allah has knowledge of whatever is in the heavens and whatever is in the earth? Allah has knowledge of everything.
It is reported in `Ma`alimut Tanzil" that after the above verse was revealed, the same villagers of the Banu Asad came to the Holy Prophet ply ale i leand attested that they really did accept Islam with sincere hearts. Allah then revealed the verse "[O Muhammad --) ae 41 42] They boast about their favour to you that they have accepted Islam. Say, "Do not boast to me about your acceptance of Islam. Rather it was Allah Who favoured you by guiding you to faith; ifyou are truthful (in your claim that you have really accepted Islam with sincere hearts)." People therefore have to be thankful to Allah for guiding them to Islam.
With regard to the verse "They boast about their favour to you that they have accepted Islam '- it may be asked that these people said, "We have faith" and not "We have accepted Islam." Why has Allah expressed their statement of "We have faith" as "they have accepted Islam"? One of the reasons for this is that Allah wishes to emphasise the fact that these people were also insincere the second time as well when they told the Holy Prophet -i-y «Je 1 Jothat they really did accept Islam with sincere hearts. Another reason that comes to mind is that Allah wishes to tell these people that even since sincere believers do not have the right to boast about their `favour' to Allah in accepting Islam, how can they do sucha thing when their belief is false?
The verse is a lesson to Muslims until the Day of Judgment that they have accepted Islam for their own benefit and cannot boast that they have done a favour to Islam or the Muslims in doing so. They therefore cannot demand funds
or food from the Muslims on this basis. Of course, the Muslims will make every
effort to assist them as far as possible, but they should never demand assistance. Each person is obliged to earn for himself.
Allah concludes the Surah by once more reminding mankind that "Verily Allah has knowledge of the unseen things in the heavens and the earth and Allah Sees what you do." Man should therefore be wary of whatever he does.
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In the name of Allah, the Beneficent the Most Merciful.
(1) Qaf. By the oath of the Glorious Qur'an (you will certainly be resurrected). (2) Yet they are astonished that a warner has come to them from among themselves. So the disbelievers say, "This is something strange. (3) "Will we be brought back to life after we have become sand? This resurrection is certainly farfetched!" (4) We know what the earth diminishes of them and with Us is the protected book. (5) They falsify the truth when it comes to them and are in a confused state. (6) Have they not looked at the sky above them and seen how We have made it, beautified it and that it has no cracks? (7) And (have they not looked at) the earth which We have spread out placed massive mountains on it and have grown on it every type of magnificent thing? (8) (These are all) eyeopeners and reminders for every penitent slave. (9) We have sent blessed rains from the sky and have grown with it gardens, harvested grains... (10) .... and tall date palms with interwoven branches. (11) (These are all) as a provision for man. And We have revived dead land therewith (with the rains). Such shall the
Surah Qaf 50: 1-11
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Anwar-ul-Bay4n (v. 8
resurrection be.
ALLAH'S CREATIVE POWERS, HIS BOUNTIES AND THE FALSIFICATION OF THE DISBELIEVERS
Surah Qaf eonbans proofs of oneness of Allah (Tauhid), mention of
Judgment day, its occurrence, description and the plight of the disbelievers and believers. The Surah also contains mention of nations that were destroyed in the past.
"By the oath of the Glorious Qur'an (you people will definitely be resurrected)." Allah revealed the Qur'an so that the Holy Prophet -l-5 ae a! le may use it to warn the people. However, not stopping at falsifying the Holy Prophet «te a 1. ws, the people even falsified the Qur'an itself. They behaved haughtily and pretended to be astonished at the fact that Allah had sent a Prophet from among their own people. In addition to this they also-said, "Will we be brought back to life after we have become sand? This resurrection is certainly farfetched!"
In reply to their surprise at the resurrection, Allah says, "We know what the earth diminishes of them." Allah has perfect knowledge about the flesh, limbs and organs of their bodies that the earth will decompose after their deaths.
"and with Us is the protected book." In this book (the `Lowhul Mahfiiz (the protected tablet)"), records are kept of every occurrence that has taken place and will take place. Allah knows exactly which portions of every being's body is in which portion of the earth and whether it has become food to any animal or any creature. All the scattered portions of every being will be collected together on the Day of Judgment, once again formed into the being, the soul replaced and the body brought back to life. Allah created the creation, gave life to them and then caused them to die. It is therefore simple for Him to bring them back to life on the Day of Judgment.
Sayyidina Abu Hurayra «+ 4 .», reported that the Holy Prophet « ai 1. es said, "When a person is buried, every part of his body disintegrates except a portion of his spine (the coccy). It will be from this bone that the body will be formed again on the Day of Judgment." ["Mishkat" p. 481]
"They falsify the truth when it comes to them..." The polytheists were unable to understand resurrection. When Allah sent the Holy Prophet --y sl 4! + to guide them and he proved his apostleship to them with various miracles, they still adamantly falsified him. They were therefore guilty of the multiple crime of rejecting the truth as well as the messenger of the truth. It is for this reason that they "are in a confused state." They were therefore prone to contradicting their own statements. They sometimes claimed that a human being cannot be a Prophet and sometimes said that a wealthy person should have been a Prophet instead. Sometimes they labelled the Holy Prophet --y ale a1 be a poet, sometimes as a magician and sometimes a madman.
Allah dispels their doubts in His creative powers by saying, "Have they not looked at the sky above them and seen how We have made it (without any supporting pillars), beautified it (with the stars) and that it has no cracks?" Allah Ta'ala asks further whether these people have not seen "the earth which We have spread out,
e Surah Qaf 50: 12-15n6n 43 Anwar-ul-Bayan (Vv:8)
placed massive mountains on it and have grown on it every type of magnificent thing (plants, trees, vegetation, etc)?"
"(These are all) eye-openers and reminders for every penitent slave." By pondering over these tremendous creations of Allah, man ought to recognise Allah's greatness.
Allah continues to say, "We have sent blessed rains from the sky and have grown with it gardens, harvested grains and tall date palms with interwoven branches." The branches of the date palm grow systematically layer by layer, with the dates well protected at the top. Allah then states that He has created all of these "as a provision for man."
In addition to this, "We have revived dead land with it (with the rains). Such shall the resurrection be. "Just as Allah revives dead land with the rains and causes various types of vegetation to grow, He can also revive dead bodies on the Day of Judgment. This verse is the culmination of the proof being presented to those
who doubt the occurrence of resurrection. They are being told that the manifestations of Allah's creative powers are before them every day yet they refute His ability to re-create creation!
Allah says in Surah Ram, "So look at the signs of Allah's mercy and how He revives the earth after it's death. Undoubtedly, He gives life to the dead and He has power over all things." [Surah 30, verse 50]
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(12) The nation of Nth pW! ale, the people of "Rass" and the Thamud falsified
before them. (13) So too did the Ad, Fir'aun and the people of Litt ei ate. (14) As well as the people of "Aykah" and the nation of "Tubba ". Each one of them falsified their messengers so My warning came to pass. (15) Did We get tired with the first creation? No, yet they are in doubt concerning the new creation.
LEARNING LESSONS FROM THE DESTRUCTION OF PREVIOUS NATIONS
These verses warn people about the folly of previous nations who were content with their disbelief and believed that they will never be taken to task for their disbelief, evil deeds and falsification of their Anbiya (The Holy Prophets) pull ede. However, they were all eventually destroyed when Allah's punishment overtook them. The above verses mention a few of these unfortunate nations. The details of these nations are found in other Surahs. The peopleof "Rass" ("the people of the well") have been mentioned in Surah Furqan [Surah 25, verse 38], the people of "Aykah" are mentioned in Surah Shu'ara [Surah 26, verse 176] and the nation of "Tubba" are mentioned in Surah Dukhdan [Surah 44, verse 37].
Anwar-ul-Bay4n (v. 8
Allah says about them, "Each one of them falsified their messengers so My warning came to pass." They were warned that they stood to face Allah's punishment if they disbelieved, yet they took no heed.
Allah then further dispels the doubt they have in the advent of resurrection by asking, "Did We get tired with the first creation?" Allah never experiences fatigue. It is therefore impossible to think that Allah is incapable of resurrecting people on the Day of Judgment because He became tired when He created them the first time. These people have no grounds to believe that Allah is incapable of resurrecting creation. All they have are baseless doubts upon which they base their arguments. Allah says, "they are (merely) in doubt concerning the new creation." These doubts are addressed time and again in the Qur'an, yet they foolishly cling to them.
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(16) Verily, We have created man, We are aware of the whispers that enter his
heart and We are closer to him than his jugular vein. (17) When the two receivers receive, sitting on his right and left hand sides. (18) Whenever a word escapes, there is a watcher ready by him. (19) The pangs of death will arrive with the truth. "This is what you used to avoid."
ALLAH KNOWS THE WHISPERS OF THE HEART AND IS CLOSER TO MAN THAN HIS JUGULAR VEIN
Allah begins these verses by stating, "Verily, We have created man, We are aware of the whispers that enter his heart and We are closer to him than his jugular vein." This means that Allah is Aware of every condition that man experiences, even though it be the deepest secrets of the heart.
ANGELS HAVE BEEN APPOINTED TO RECORD MAN'S ACTIONS
Allah then speaks of the angels that He has appointed to record every person's deeds. Despite the fact that Allah has perfect knowledge of every deed that every person carries out, He has appointed an angel on the right of every person and another on the left who meticulously record every deed that a person carries out. It is with reference to these two angels that Allah says, "When the two receivers receive, sitting on his right and left hand sides."
_ Allah says in Surah Infitar, "Honourable remembering scribes have been appointed over you who know what you do." The registers of deeds that these angels record will be presented on the Day of Judgment. Allah says in Surah Jathiya, "This is Our Book which speaks against you with the truth. Verily We used to have everything you did recorded." [Surah 45, verse 29]
Allah states further, "Whenever a word escapes, there is a watcher ready by him."
Surah Qaf 50: 20-29
645
Anwéar-ul-Bayan (v. 8
When a person utters a good word, the angel on his right side records it and
when he utters a word of evil, the angel on his left side records it. Besides his
words, every deed is recorded in this manner.
Sayyidina Abdullah bin Abbas «+ i) ..2, and others have stated that these angels record only those good and evil deeds that are deserving of reward or punishment. They do not record permissible deeds that warrant neither rewards nor punishment. However it has also been reported from Sayyidina Abdullah bin Abbas «+ a .,2, that these angels record every deed that a person carries out, including the deeds that are not deserving of reward or punishment. They then present these deeds to Allah every Thursday and only the deeds deserving reward or punishment are left in the registers. All other deeds are erased. After stating this, Sayyidina Abdullah bin Abbas «+ i) ..2, recited the following verse
of Surah Ra'd, "Allah effaces what He wills." [Surah 13, verse 39]
The general inference of the verse is that the deeds of the disbelievers are also recorded. After stating the above, the author of "Ruhul Ma`ani" quotes from "Sharh Jowhara" that the deeds of children are recorded and that no recording angels are appointed for insane people. Are recording angels appointed for the Jinn? Although certain Scholars have mentioned that angels are appointed for
them, there is no conclusive narration to substantiate this. ["Ruhul Ma`ani" v. 26 p.
180]
THE PANGS OF DEATH
Allah Ta'ala states further, "The pangs of death will arrive with the truth." When death will approach sinful people who dreaded its arrival, it will be said to them, "This is what you used to avoid. " While they always tried to avoid death in every way and could not bear to even think of it, it arrived at its appointed hour to claim their souls. None can hope to escape death and the stages of the grave and the Akhirah (Hereafter) that follow. Some of these stages will now be mentioned in the forthcoming verses.
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(20) The trumpet will be sounded. This is the day you were warned about. (21) Every soul shall come with a driver and a witness. (22) "You were certainly negligent about this. We have. removed your veils from you and your vision is
Surah Qaf 50: 20-29
646
Anwar-ul-Bayan (v. 8
ever sharp today." (23) His companion shall say, "This is what I have ready." (24) "Throw every obstinate disbeliever into Hell." (25) "Everyone who prevented good, who was rebellious and who created doubts... (26) "...who ascribed another deity with Allah. So fling him into a severe punishment." (27) His companion will say, "O our Lord! I did not mislead him but he was in distant deviation." (28) Allah shall say, "Do not argue before me when I have already sent a warning to you." (29) "The decree that proceeds from Me shall never be altered and I do not oppress My slaves."
BLOWING THE TRUMPET AND RESURRECTION
Describing the scene on the Day of Judgment, Allah says, "The trumpet will be sounded. This is the day you were warned of. Every soul shall come with a driver and a witness." "Ruhul Ma'ani" quotes from Sayyidina Uthman «+ 4' .», that the "driver" refers to the angel who will bring the person forth and the "witness" refers to the angels who will testify about the person's deeds. A hadith found in "Hilyatul Awliya" states that one of the two recording angels will be the "driver" while the other will be the "witness
According to Sayyidina Abdullah bin Abbas «+ | .»,, the disbelievers will then be told, "You were certainly negligent about this. We have removed your veils from you and your vision is ever sharp today." In the world, their hearts are veiled from realising the truth when they are invited towards belief and warned against the terrible consequences of disbelief and polytheism. They fail to take heed and turn a blind eye. However, these veils will be removed on the Day of Judgment and they will be able to see the truth very clearly.
"His companion shall say, `This is what, I have ready." Who is this "companion"? Sayyidina Hasan Basri «le 5' a*, states that the "companion" will be the angel who recorded a person's evil deeds. He will point to the register of evil deeds saying that he has it ready for scrutiny.
Sayyidina Mujahid «- 1) a», states that the "companion" refers to the Satan that is appointed to accompany every person. The Holy Prophet «le al de r-sonce informed the Sahabah ,«+ 4! ..», that every person has a Satan and an angel appointed to accompany him at all times. When the prophet's companions rs at 2, asked the Holy Prophet py «+ «| ewhether he also had these two companions, he replied, "Yes, but Allah assisted me against the Satan and he became a Muslim. He now advises me only to do good." This hadith is supported by the following verse of Surah HaMim Sajdah: "We have delegated companions for them, who beautify for them whatever is before them and behind them." [Surah 41, verse 25]
THE DISBELIEVERS WILL BE FLUNG INTO HELL
Allah will then instruct the angels, "Throw every obstinate disbeliever into Hell. Everyone who prevented good, who was rebellious and who created doubts..." While
many commentators state that those "who prevented good" refers to the disbelievers who prevented people from accepting Islam, others are of the opinion that it refers to people who did not pay Zakah. These people used to create doubts in the hearts of others concerning Allah's being, the Din (religion) of Islam and the advent of Judgment day. In addition to this, they were polytheists "who ascribed another deity with Allah." As a result of their sinful behaviour, Allah
Surah Qaf 50: 30-35
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Anwar-ul-Bay4n (v. 8
will reiterate the command, "So fling him into a severe punishment."
When the disbeliever is flung into Hell, his companion who made evil attractive for him and who was responsible for misleading him will say, "O our Lord! I did not (forcefully) mislead him but he was in distant deviation." The companion will argue that the person fell prey to his guiles because he was
inherently inclined towards evil. If this were not so, he would not have been
affected. The companion was merely an aide to him and did not force him to resort to disbelief.
It is obvious that the "companion" is also a disbeliever who is destined for _ Hell. Since exonerating himself from blame will not save him from Hell, why will
he make the plea, "O our Lord! I did not mislead him but he was in distant deviation"?
In reply to this question, some Scholars have mentioned that the disbeliever will
say this because he will not want to suffer the consequences of another person's evil deeds in addition to those of his own evil. However, his plea will be to no avail and he will have to suffer the consequences of misleading others as well. Allah shall say to him, "Do not argue before me when I have already sent a warning to you." When Sayyidina Adam >) le was created, Allah had already warned Iblis(chief Satan) and all of mankind by saying, "Whoever of them will follow you, I shall certainly fill Hell with the lot of you." [Surah A'raf (7), verse 18]
Allah will add, "The decree that proceeds from Me shall never be altered and I do not oppress My slaves." Therefore, in accordance with Allah' s decree, the disbelievers will be cast into Hell.
NOTE:
When the Holy Prophet ,-y «+ i) 1 received the gift of fifty
Salah on the night of Mi'raj (Ascension) and then had it reduced to five Salah on the direction of Sayyidina Musa p>--! ale, Allah
said, "Although the Salah will be five, the rewards earned shall
remain fifty because every good deed earns a ten-fold reward. `The decree that proceeds from Me shall never be altered." ["Mishkat" p.
529]
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(30) (On that) day We shall ask Hell, "Are you full?" and she will reply, "Are there any more?" (31) And Heaven will be brought close to those who feared Allah and will not be far off . (32) "This is what you have been promised for every penitent and conscientious person. (33) "The one who feared Allah without seeing Him and has arrived with a heart that is attached to Allah." (34) "Enter Heaven in peace. This is a day of eternity." (35) They shall have whatever they desire there and We even have something extra for them.
af 50: 30-35
648
Anwar-ul-Bayan (v. 8
ALLAH'S ADDRESS TO HELL AND HER REPLY
The dimensions of Hell are so vast that even after millions of men and Jinn are casts into it, it would still appear to be empty. Therefore, when Allah will ask her, "Are you ful?", it will reply in eager anticipation of more, "Are there any more?"
Sayyidina Abu Hurayra «+ 4) ..2, narrates that the Holy Prophet as ai 1s p-» said that Heaven and Hell once engaged in a discussion when Hell proudly said, "All the proud and aristocratic people will occupy me. "Hearing this, Heaven said, "Why is it that the meek, downtrodden and simple people will occupy me?" Allah addressed Heaven saying, "You are My mercy and I shall use you to show mercy to whoever I please." Then, addressing Hell,
Allah said, "You are My punishment and I shall use you to punish whoever I please. Both of you have My promise that I shall fill you both," ["Mishkat" p. 505 from Bukhari and Muslim}
Sayyidina Anas «+ | ..2, reports that Hell will continue repeating, "Are there any more?" as her inhabitants keep pouring in. Eventually Allah will place His foot on Hell, causing it to recoil and plead, "Enough! Enough! I beg You by Your honour and munificence!" Heaven will also have space left as it is being filled. To fill Heaven, Allah will create a new creation to occupy it."
Mention of Allah's foot in this narration is among the `Mutashabihat" and one should bear in mind that Allah cannot be compared to the creation. Allah. knows best the meaning of such narrations and we should not bother to unravel -- their meanings.
In response to the above narration, it was once mentioned to a saint that the new creation to fill Hell will be extremely fortunate to enter Heaven immediately after being created. The saint replied, "What enjoyment can they experience when they have not experienced the hardships and difficulties of the world? How will they appreciate the comforts of Heaven? It will be we who will really experience enjoyment. We will be able to appreciate the comforts of Heaven that will be much greater than the comforts of this world because we know difficulties and have experienced them.
HEAVEN AND THE PEOPLE OF HEAVEN
Allah says, "And Heaven will be brought close to those who feared Allah and will not be far off" They will then be entered into Heaven and, seeing the bounties stored for them there, they will be told, "This is what you have been promised for every penitent and conscientious person." Heaven is the promised abode for those people who conscientiously obey Allah's commands and avoid sin. Describing the people of Heaven further Allah says, "The one who feared Allah without seeing Him and has arrived (in the Akhirah (Hereafter)) with a heart that is attached to Allah." The primary concern of such a person is to please only Allah.
It will then be said to them, "Enter (Heaven) in peace. This is a day of eternity." i.e. this is a day when a decision is passed that will affect their eternal existence. They will therefore be able to live eternally in Heaven.
Surah Qaf 50: 36-40
649
Anwar-ul-Bayan (v. 8
SEEING ALLAH IN HEAVEN
"They shall have whatever they desire there and We even have something extra for them." Besides having whatever they desire in Heaven, they will also receive things far beyond the limits of their imagination. Allama Qurtubi «ic iv ia, quotes from Sayyidina Jabir «+ 4) _,2, that "something extra" refers to seeing Allah Himself.
Imam Muslim «le | 2«, reports from Sayyidina Suhayb «+ 4 >) a hadith
which states that Allah will ask the people of Heaven whether they require anything else in Heaven. They will reply by saying, "You have illuminated our faces, entered us into Heaven and saved us from Hell. (What else could we want?)." Allah shall then remove the veil concealing Him and they will be able to see Him directly. There will be nothing so beloved to them as this. After mentioning this hadith, The Holy Prophet ply «le i le recited the following verse of Surah Yunus [Surah 10, verse 26}: "For those who do righteous deeds shall be The Best and more." ["Mishkat" p. 5]
Sayyidina Abu Hurayra « 4) 2, narrates from the Holy Prophet o& ai (1s re» that Allah says, "I have prepared for My righteous bondsmen in Heaven such
bounties that no eye has ever seen, that no ear has ever heard about and that has never
crossed the mind of an human." Thereafter, The Holy Prophet pl- «le ai Lesaid, "If you please, you may recite the verse: "No soul knows what pleasures are hidden for him as a reward for the deeds he carries out." [Surah Sajdah (32), verse 17]
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(36) How many were the nations that We destroyed before them who were mightier than them? So they journeyed through the cities (calling with concern) "Is there any escape?" (37) There is certainly a reminder in this for him who has
a heart or who listens attentively. (38) We have created the heavens, the earth and whatever is between the two in six days without fatigue even remotely
touching Us. (39) Patiently bear whatever they say and glorify the praises of your Lord before sunrise and before sunset. (40) Glorify Him during a portion of the night as well and after prostration.
LEARNING LESSONS FROM THE DESTRUCTION OF PREVIOUS NATIONS
Allah speaks of past nations that were destroyed when He says, "How many were the nations that We destroyed before them who were mightier than them?" Many
Surah_Qaf 50: 41-45
650
Anwar-ul-Bayan Vv.8)
of the previous nations were much more powerful than the Quraysh of Makkah. . Among these powerful nations that were destroyed was the Ad. Describing their phenomenal strength, Allah quotes Sayyidina Hud -> «le who said to the Ad, "And, when you seize control, you seize like tyrants." [Surah Shu'ara (26), verse
130]
Addressing the Holy Prophet pl-y ale a) (6 in Surah Muhammad, Allah says, "Many were the towns that were more powerful than your town which drove you out. We destroyed them and they had none to assist them." [Surah 47, verse 13]
Allah continues, "So they journeyed through the cities (desperately calling out) `Is there any escape?"" When the time drew close for their punishment, their strength and resources were useless to them and they searched for safety. However, there was no escape and they were eventually destroyed.
The author of "Ruhl Ma'ani" quotes some commentators who say that the verse "So they journeyed through the cities. "Is there any escape?" refers to the people of Makkah. This means that the Makkans frequently journeyed through the ruins that were once powerful civilisations. Allah asks them whether, after passing these ruins so often, they ever noticed a means of escape from His punishment, which they could use when punishment afflicts them. Since it is obvious that there is no escape, why are they still adamant to practise disbelief?
Allah continues to say, "There is certainly a reminder in this for him who has a heart and who listens attentively." i.e. for a person whose ears and heart are attentive and willing. Those people whose hearts are not willing to accept any advice and who are inattentive cannot benefit from the advice given to them.
"We have created the heavens, the earth and whatever is between the two in six days without fatigue even remotely touching Us." A weak person will get exhausted after doing some work. Since Allah is most Mighty and Powerful, it is impossible for Him to experience fatigue. This verse refutes the foolish statement of the Jews who said that Allah began creating the universe on a Saturday, completed it on a
Friday and then rested on Saturday (Allah forbid)!).
"Patiently bear whatever they say and glorify the praises of your Lord before sunrise and before sunset." Commentators mention that this verse refers to the Fajr salah and the Asr Salah, both of which have special significance. Sayyidina
Jmarah bin Rubiyyah «+ 4 2, reports that the Holy Prophet -L-y «le a) Lesaid,
"The person who performs Salah before sunrise and before sunset shall never enter Hell." "Mishkat" p. 62]
"Glorify Him during a portion of the night [i.e. in Tahajjud Salah (supper `rogatory prayer)] as well and after prostration." Some commentators have nentioned that "after prostration" refers to performing Optional Salah after tardh (qbligatory) Salah. Others state that it refers to engaging in Tasbihat (the act if praising Allah). after Salah. The author of "Ruhul Ma'ani" quotes from jayyidina Abdullah bin Abbas «+ «it 2, that. "before sunrise" refers to the Fajr salah, "before sunset" refers to Zuhr and Asr Salah, "a portion of the night" refers o Maghrib and Isha, while "after prostration" refers to Optional Salah.
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(41) Listen attentively. The day when the caller shall call from a near place. (42) The day when people shall hear the screech in truth. This is the day of resurrection. (43) Indeed it is only We who give life and death and to Us shall be the return. (44) The day when the earth shall cleave open from above them (above their graves) and they will be running. This shall be a gathering very easy for Us. (45) We know best what they say and you are not one to force them. Warn by means of this Qur'an him who fears My threat.
THE BEGINNING OF THE JUDGMENT DAY AND A CONSOLATION TO THE HOLY PROPHET ¢t5 ade ail le
Allah Ta'ala introduces His description of the advent of Judgment day by telling the reader, "Listen attentively!" The reader is therefore advised to pay attention to the ensuing verses and take heed. Allah continues to say, "The day when the caller shall call from a near place. "The "caller" refers to the angel Sayyidina Israfil ->) 4te who will blow the trumpet to announce the advent of Judgment day. The sound of the trumpet shall be heard by all near and far and it will seem to all that it is being blown from a nearby place. It will be heard simultaneously by all the living and dead in the heavens and on earth.
People who lived in the past could not understand how a distant sound, could appear to be nearby and heard simultaneously throughout the world. With today's technological advancements, however, this is no longer farfetched. For example, a person speaking on a telephone may be far away but sounds as if s/he is no more than a meter away.
"The day when people shall hear the screech in truth. This is the day of resurrection." This refers to the second blowing of the-trumpet, which is sure to take place. When the trumpet is blown for the second time, creation will be resurrected. Unlike the sounds of this world that reach some people without reaching others, every soul will hear the sound of the trumpet.
"Indeed it is only We who give life and death and to Us shall be the return." Every person. will have to returnto Allah and none can hope to escape. "The day when the earth shall cleave open from above them (as they lie in their graves) and they will be running. This shall be a gathering very easy for Us."
Allah concludes the Surah by saying, "We know best what they say and you are not one to force them (to believe). Warn by means of this Qur'an him who fears My threat." the Holy Prophet's i) oe i le duty was to convey the message to everyone irrespective of whether they listened or not. Of course, more effort should be concentrated on those who show an interest and who are prepercd to accept the truth.
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Surah Adh-Dhariyat 51: 1-14
Anwar-ul-Bayan (v. 8
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In the name of Allah, the Beneficent the Most Merciful.
(1) By the oath of the winds that disperse (dust, clouds etc. ....... (2) And by the clouds that bear heavy burdens... (3) And by the ships that move smoothly... (4) And by those angels who distribute things... (5) Indeed what you have been promised is undoubtedly true... (6) And retribution will undoubtedly take place. (7) By the oath of the sky in which there are roads... (8) You people are definitely varied in talks. (9) Turned away from it is he who is prone to turning away. (10) May the conjecturers be destroyed... (11) .. those who are lost in their ignorance. (12) They ask, "When will the day of retribution be?" (13) The day when they will be punished in the Fire. (14) "Taste your punishment! This is that which you sought to hasten."
JUDGMENT DAY IS A CERTAINTY, WHEN THE REJECTERS WILL BE CAST INTO HELL
Allah begins this Surah by swearing oaths "By the winds that disperse", "the clouds that bear heavy burdens", "the ships that move smoothly" and "those angels who distribute things." Allah takes oaths by all these things to emphasise the fact that "Indeed what you have been promised is undoubtedly true and retribution (for deeds i.e. Judgment day) will undoubtedly take place." Sayyidina Umar «+ 4) 42, and Sayyidina Ali «+ 4 2, have beth explained the meanings of these verses as mentioned above.
Surah Adh-Dhariyat §1: 15-19
_ 654
Anwar-ul-Bayan (Vv.8)
The oaths have been taken by angels who live in the heavens, clouds that occupy the sky, winds that blow between the sky and earth and ships that travel on oceans and rivers. A person who has knowledge of these things and who ponders deeply about them will realise that the Creator of these phenomena is most certainly Capable of resurrecting creation on the Day of Judgment.
' Allah then takes other oaths when He says, "By the oath of the sky in which there are roads (which the angels use). You people are definitely varied in talks. Turned away from it is he who is prone to turning away." While some people accept the advent of Judgment, others deny it. Those who refuse to accept the truth are deprived of all good. They will deny the advent of Judgment because their nature is such that they are prone to turning a blind eye to the truth.
"May the conjecturers be destroyed; those who are lost in their ignorance." Despite the truth of the Qur'an being present before such people, their ignorance bars them from reflecting on the issues raised in the Qur'an. Rather than follow the facts, they continue to speculate and say whatever they please.
"They ask, `When will the day of retribution be?' The day when they will be punished in the Fire. (And they will be told) `Taste your punishment! This is that which you sought to hasten. "In the world, these people kept asking when will Judgment day take place. When it does occur and they receive their punishment, they will be reminded of the pretentiousness impatience.
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(15) Verily the abstinent ones shall be in gardens and springs... (16) ... receiving what their Lord confers on them. Indeed these people used to carry out good deeds before. (17) Little was it that they slept at night. (18) During the closing portions of the night they would be seeking forgiveness (from Allah). (19) There was always a portion of their wealth (reserved) for beggars and deprived people.
THE REWARDS OF THE PIOUS
After describing the plight of the sinners and disbelievers, Allah speaks about the pious believers. Allah says, "Verily the abstinent ones shall be (enjoying -- themselves) in gardens and springs, (happily) receiving what their Lord confers on them." These people obviously shunned evil and sin, because of which they are called "the abstinent ones". In addition to this, they also "used to carry out good deeds" in a most befitting manner. It is on this account that they have also been termed "Muhsinin". Among their good deeds, some of the most sterling ones are mentioned. Allah praises them when He says, "Little was it that they slept at night." While others were sleeping soundly, these pious servants stayed awake to engage in Allah's worship.
Surah Adh-Dhariyat 51: |20-23
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Anwar-ul-Bayan (v. 8)
These people do not boast to others about their worship and notwithstanding the excellent quality of their Ibadah (worship), they never fail to seek Allah's forgiveness for any shortcomings in their Ibadah. Allah says, "During the closing portions of the night they would be seeking forgiveness (from Allah)." It is the habit of people of Belief that they always make Istighfar (seek Allah's forgiveness) after their Ibadah so as to compensate for any imperfections.
After speaking of the physical acts of worship that these people engage in, Allah then mentions that they also carry out monetary acts of worship. Allah says, "There was always a portion of their wealth (reserved) for beggars and deprived people." They are so meticulous about charity that they regard it to be a bounden duty.
Who are the "deprived people"? Some commentators mention that "deprived people" refers to the opposite of beggars i.e. people who do not ask from others. Such people are said to be "deprived" because people are unaware of their plight and they do not make it known. As a result, people do not think of them when giving charity.
Sayyidina Abu Hurayra «+ | .2, narrates that the Holy Prophet «+ i le r, said, "The needy person is not he who goes begging from door to door, who will be satisfied with one or two morsels or dates. The real needy person is he who has nothing to gratify himself and none are aware of his need because he does not beg. [Bukhari v. 1]
"Ruhul Ma`ani" reports from Sayyidina Abdullahb.in Abbas «+ 4! ...2, that the "deprived person" is the person who makes an effort to earn, but the things of
the world evade him all the time. Despite this, he still does not ask from others. Sayyidina Zayd bin Aslam «le ii) i, says that "the deprived person" is he whose crops have all been destroyed. Others state that he is that person whose animals
have all been destroyed when they were his only means of earning. Allah knows best.
(BcXok4e8sANhG JBe e Sal8As, SoVRG eLaStT eoese BBOaltiace5
(20) In the earth are signs for those who have conviction... (21) ..And within your own selves as well. Do you not see? (22) In the sky is your sustenance and what you have been promised. (23) By the Lord of the sky and the earth, this is certainly the truth just as you can speak.
ALLAH'S SIGNS ON EARTH AND IN THE HUMAN BODY
Allah speaks of His powers to create and to sustain. Allah says, "In the sh are signs for those who have conviction and within your own selves as well. Do you nat see?" When a person ponders about Allah's creation on earth and about the wonders of his own body, he will certainly realise that Allah has the power td. resurrect people on the Day of Judgment. One will realise that the Being who has the tremendous powers to create all of this from nothing and to sustain and
Surah Adh-Dhariyat S51: 20-23
656
Anwarul-Bayan W. 8)
maintain it, must definitely have the power to resurrect.
This subject matter is referred to in the following verses:
"From His signs also, is that you see the earth bare. Then, when We send rain upon it, it begins to stir and flourish. Verily, the One Who gave life to it is the One Who gives life to the dead. Indeed, He has power over all things." [Surah HaMim Sajdah (41), verse 39]
"Was he (man) not a discharge of semen after which he developed into a clot of blood and then Allah created him and perfected him? Then Allah made the couple male and female. Does He then not have the power to resurrect the dead?" [Surah Qiyamah (75),
verses 37 to 40]
Allah then continues to say, `in the sky is your sustenance and what you have been promised." Man's "sustenance" from the sky refers to the rain, which causes food to grow on earth. Sayyidina Mujahid «le 4\ a», states that "what you have been promised" refers to good and evil. Other commentators are of the opinion that it refers to rewards and punishment, both of which have been predetermined.
"By the Lord of the sky and the earth, this is certainly the truth just as you can speak." i.e. It is a certainty just as people are certain that they are speaking when they do speak. What is it that is "certainly the truth"? Commentators have tendered the following interpretations:
Man's sustenance.
The Holy Prophet esatiel de
The Qur'an.
Retribution.
Whatever has been discussed since the beginning of the Surah.
From these interpretations, the most appropriate is that the verse is referring to the truth of retribution i. rewards and punishment for deeds. This emphasises the advent of "the day of retribution", which the disbelievers deny (as mentioned in verse 12 above).
NOTE:
The last seven verses of this Para (juz) have been included in the
next Para to facilitate easier understanding of the commentary because the verses are linked.
eK eKorerakg teterakekatatetanaarnaek natae nnaks
GLOSSARY
fhis glossary gives only a breef, introductory meaning of each word and is by no means an authentic dictionary or a full explanation. The meanings given are exactly what the translator has given in the text except for one or two cases here and there.
amplglands! ye AU 3go:
partyadtut sab ut (aU dee 5):
(ake alldae 5):
(He A! 52): (grb ae alltdhe:
(Bead ghey:
a'raf,al: aafiyah: aal Imran: aalam: aalamin: adal: adhan: ahbar: ahl suffah: ahlul Kitab:
ahqab: ajda:
akhirah: alam arwah: alastu:
alim:
amin (pronounced aamin):
amr bilma'ruf: an`am, al: anbiyvah: antal, al:
anfal: ansar: aqd: asabat: asbat: ashab us suffah:
ashah: ashabul faraid:
ashara mubashshara:
(a'udhu billaht minash shaytanir rajint) 1 seek refuge in Allah from the accursed devil)
(inna lillahi wa inna ilahi raji'un) see istarja'
May Allah show mercy to him May Allah have mercy on him May Allah be pleased with him May Allah bless him and give him peace May peace be hon him
AS SKpe Ye Soli y SStoslt y aoe y! Kod SSK pV Kd Sd gli Sed the heights, the parapets
safety, goof health and well-being
(the) family of Imran all the world, universe universe, all creation
justice, moderation
the call to prayer, five times a day learned Jewish scholars see ashabus stuffah people of the Book (pl. of hiqh, q.v) a devilish name one whose nose and ears are cut off. hereafter world of the souls (cd!) refers to the pledge Allait took from all the souls (Am I not your Lord) al-A'raf, 172 singular of ulama
(exclamation after a prayer meaning) do answer, O Allah, let it be so, accept our prayer. enjoining the reputable the quadrapeds PL. of nabi
the spoils of war. This word anfal is the plural of nuafl (meaning, `something extra') and anything more than the obligatory is nafl. A believer fights for Allah's
sake, not for the booty. Hence, when he gets the
booty, it is anfal. booty gained after battle
supporters who welcomed the multajirs from Makkah pledge tribes successors, grandsons children of (Prophet) Ishaq about 300 poor immigrants who lived ona raised platform in Masjid Nabaw: devoted to acquiring knowledge and participating in sili same as saliibalt `people of inheritance,' those liable to receive their shares of inheritance ten people who were give glad tidings of Paradise
.
658
ashura: asr: aurah:
awliya: awsat mufassal:
ayah (PL. ayat):
ayat ul Kursi: Aws: Azazil: ba'in (talaq): badanah: bahirah (42»):
bahirah:
baitul izzah: baqarah, al: bara'ah: * barakah: basmalah:
bayt ul-Ma'mur:
bid:
budn: ~ buraq:
buruj: Bakht Nasr: Bakkah: Bani (or Banu) Isra`il: Bid'ah: dajjal: darul harb: dawn: dhabih:
dhakirin: dhamil arham:
dhamil qurba:
dhann: dhimmi: dhul Khalsa:
din: diyah:
diyah: du'a: - dubur: durud:
eela:
GLOSSARY TAFSIR ANWARLIL BAYAN VOL. 4
10th of Muharran
afternoon (salal1)
that which the Shari'ah has called for being concealed,
the intimate parts
(pl. of wali)
.
are the sural from at-Tariq(86) to al-Bayyinah(98) sign, verse (of the Quran)
verse 255 of al-Baqarah
tribe of Madinah
name of Iblis
irrevocable divorce
large animal, (camels and cattles)
a she-camel whose ear was slit by pagan Arabs with supertitions minds
the she camel whose ear was cut off when she
delivered five foals, the fifth being a male, so that she
may not be slaughtered or mounted but allowed to
roam about freely. But, Qatadah said that the fifth should be a female to allow the distinction
Allah's House on the first heaven, House of honour
the cow
exoneration abundant good, blessing
we ope St
(Bismillahir Rahmanir Rahim) In th
name of Allah the Beneficent, the Most Merciful)
a place beneath Allal's throne where angels perform
tawaf
2
13th, 14th, 15th of each lunar month when it is
rewarding to fast
,
pl. of badanah an animal larger than a donkey and smaller than a horse travelling at speed of lightning. The Prophet
rode it to the heavens
stars; (twelve signs of the zodiac)
Nebuchadnezar
another name for Makkah
children of Isra'il
innovation in religion
antichrist
enemy territory
penalty the one offered as sacrifice, lsma'il 8)
those who engage in diukr
maternal relatives, blood relatives
relatives
assumption, dreams of other people non-Muslim living in Islamic state under protection an idol regarded as the Ka'bah of Yeman, pulled
down by Jarir bin Abdullah Bajali
religion
blood money
bloodhit, blood money
prayer, supplication, call
west/ wind invocating blessing on the Prophet oath not to approach one's wife for an unspecified
OF9
eid (eed): eid ul actha:
eid ul fitr:
fa'i: fajr: fard: fasiq (pl. fasiqun): fasiq: fatil: -
fatir: fatrah:
fatwa: fatwa: fayyi:
fidyah:
fitrah:
furqan: furqan: fusug: Katihah:
Fir'awn: ghamus:
ghanima:
ghislin: ghulu: haddul-qadhaf:
hadith (pl. ahadith): hady: haidch: hajj akbar: hajj al badt: hajj asghar: hajr aswad: halal: halal: hama/ham/hami: haram: haram: hasur: hawariyyin: hidayah: . hijab: hijrah: hiqb:
hubal:
hudhud:
GLOSSARY TAFSIR ANWARUIL BAYAN VOL. 4
time festival festival on 10th Dhul Hajjah when a sacrifice is made marking that of Prophet [brahim 2! festival marking end of Ramadan when salal is offered and before that sadagah al-fitr is paid to the poor. war booty gained without fighting
dawn (salah)
absolutely obligatory, undeniable .
disobedient, transgressor, rebellious open sinner wick a small skin in the cleft of a date stone anything very insignificant.
creator, originator
period during which no Pr eile or Messenger was
sent
ruling ona religious issue rulings on religions matters given by jurists booty received by Muslims from disbelievers after a truce, without any fighting
expiation, atonement nature, moral constitution discerner, that which differentiates
discriminator, what distinguishes sin
opening Pharaoh false assertion of having done something in the past. booty gained after. battle filth from the wounds of inmates of Hell excesses, exaggeration (in religion) punishment for defaming someones accusing him/her of adultery Prophet's # tradition animal of sacrifice brought by pilgrim
menstruation Hajj itself hajj performed on behalf of another the umrah The Black Stone lawful, permitted lawful, permitted a she camel dedicated to idols by pagan Arabs unlawful, forbidden, sacred
unlawful, forbidden, sacred chaste, abstaining from women, celibate
disciples of Sayyidina Isa "el guidance covering, veil migration, migration to Madinah an extreamly long period of time; eighty years each day of which is like a thousand years of this world an idol of the Makkans whose slogan Abu Sufyan raised at the Uhud hoopoe
660
Ra
a
hullf (i>):
hur ayn:
hur:
- Haj:
Ham:
Harut/Marut: i'tikaf:
iblis: ibnus sabil: iddah:
iddah:
iddah:
ifrad: ihram:
ihsan: ihsar: ima: ila(ella):
ilham: illiyyin:
ilm: iman: insha Allah: insha Allah:
ira'ahit tariq: irtidad: isal ilal matlub: isal thawab:
isha: islah: isra:
istabraq:
istarja:
istidraj:
istighfar: istikhara:
Isra'il (Prophet): jahannum:
GLOSSARY TAFSIR ANWARUL BAYAN VOL. 4
RPP
I
I PE
TE EET,
agreement to assist one another in some matters
large eyed maidens of Paradise
maidens of Paradise, (beautiful and fair)
annual pilgrimage which is obligatory on those who
can perform it once in lifetime, involving visit to
Makkah, Mina, Arafat and Muzdalifah (and Madinah).
The stud camel whose 'grandson' impregnated a
female, so it gained freedom. Or the stud camel who impregnated female camels ten times. It was set free
two angels sent to try men
seclusion for worship - men do it in the mosque while
women observe it at home
a name of the devil
traveller
waiting period for a woman who is divorced or
widowed before she may remarry.
waiting period of woman who is divorced or
widowed
waiting period of woman who is divorced or widowed before she may remarry.
assuming thram for only hajj
every pilgrim must assume the ilirant which makes
certain lawful things unlawful to him and calls upon him to don particular dress.
be kind, do in a beautiful way
prevented from making pilgrimage
congensus of opinion
an oath by a husband that he will not have sexual intercourse with his wives
inspiration in the heart
a place above seven heaveans where souls of
believers reside
knowledge
faith, belief
if Allah will
if Allah will. This phrase is added everytime one
speaks of doing something in future
guidance by pointing out the path
apostacy delivering to the exact destination
consigning reward to another person of one's pious
deeds
night (salah)
reformation, correction
night journey
fine silk
to Say gper!yaditl aU UI (to Allah we belong and to Him
is our return) when faced with difficulty or on loss of
a dear one. respite given Allal before He seizes finally when the
sinner commits sin boldly, step by step, bringing the
infidel to hell by degrees
to seek forgiveness of Allah
a prayer to get Allah's guidance on some issue of
concern
Yaqub `ee!
Hell
66t |
jamarah (jamarat):
jamarah kubra: jamarah ula: jamarah wusta: janazah salah: janazah: jazakAllah:
jibt: jihad: Jannah: Jizya:
kaffarah: kashfy khums;: kufr amali: Ka'bah:
Kaffarah: Kafir: Kalalah:
Karamah: Kawthar:
Khalil: Kharaj: Khazraj: Khula: Khulafa (s. Khalifah): Khulafa Rashidun: Khutbah: Kiraman Katibin: Kitabah:
Kuffar: Kufr: Kun (3S):
ja'n: laat:
labayk: laghw: laylatul gadar:
Jia'n:
Jowhul mahfuz: Lavlatul jinn:
GLOSSARY TAFSIR ANWARUL BAYAN VOL. 4
three pillars marking the site where the devil tries to tempt Ismail %<é!
the last jamarah
the first jamarah
the middle jamarah
funeral prayer
funeral
may Allah reward you, may Allah give you recompense
idols, name of an idol
to fight in Allah's cause
Paradise
tax imposed by Islam an non-Muslims offering them
protection
expiation
a form of Divine inspiration
one-fifth (of booty)
disbelief in deeds
cube, the building in the centre of the sacred mosque in Makkah around which pilgrims circumambulate,
and which worshippers face in their salah.
expiation
,
disbeliever, infidel
-
a dead person who leaves neither father nor son but a brother or a sister
a wonder
the Prophet's pond in the hereafter at which he stand and only the truly pious will be allowed to drink so
that they will never feel thirsty
friend
a tribute on land
tribe of Madinah
divorce given by a husband on his wife's initiative
Caliphs
righteous caliphs
sermon
angels who record a person's deeds/ words
a slave's agreement to buy his own freedom from his
master through regular payments
(pl. of Kaftr)
disbelief, to conceal (truth)
`Be,' when Allah intends anything, He says Kun and it is.
curse
a generous man Amir bin Zarb who fed travellers and was a judge. When he died Amr bin Luhay, made an
idol of him. lt was pulled down by Abu Sufya bin Harband -# Mughira bin Shibah 2:
the pilgrim recites after assuming the iliran
futile, oath, meaningless, vain
the night of power which is the night in Ramadan
when the Qur'an was revealed
a couple who invoke Allah's curese on each other
' when the husband accuses his wife of immorality and
she denies
preserved tablet
the night when the jinn listened to the Qur'an and the
662.
ma'idah, al: mabrur: mahr mithal: mahr: mahram:
makruh tahrimi: makruh tahzihi:
makruh: manasik: magamul Mahmud: mashwarah: `masjid: mathani: mawdihatul hasanah: mawlal mawalat:.
maytah: mi'raj: mihrab:
mirain:
~ miswak:; mu'allaq: mu'anaqa: mu'awwadhatayn: . muadhdhin: mubahalah:
mufassal:
mufrid: mufti:
© muhaddith (pl. muhaddithin): muhajir (muhajirun/ muhajrin): muharramat abadiyah: muharramat musaharah:
muharramat nasabiyah:
muharramat rada'iyyah:
muhkamat: muhsin:
muhsir: mujahadah:
mujahid: mulhid:
GLOSSARY TAFSIR ANWARUL BAYAN VOL. 4
Prophet's # sermon
the tablespread
sinless
dower (customary or) in force in the family
dower
a near relative with whom it is unlawful to marry, one with whom it is always unlawful to marry
disapproved almost to the point of unlawfulness
disliked in order to purify, withdraw out of tagwa,
abstain
disliked, reprehensible, not approved
rites of hajj
praisworthy station
consultation
mosque ,
the surahs from surah Yunus to al-Hujrat
beautiful exhortations
two people made a contract to help pay one another's .
penalty, if any, and to inherit from one another, each of these was so called
carrion, animals that die a natural death
ascension to the heavens
sanctuary, place of worship, a riche in the mosque
(for the imam), a place of battle (like against the devil)
Surahs that contain a little more than a hundred
verses
a fine tuig for brushing teeth
an attached vow
to embrace
last two surahs of the Quran al-Falag and an-Nas
one who calls the adhan
two or more opposing parties invoke curse on the .
wrongdoer.
the surahs from Qaf(50) to the end `Gf the Quran are
socalled
who performs ifrad hajj
jurisprudent, scholar who is eligiable to give religions
rulings (fatwu)
scholar of hadith
'
emigrants
,
women whom a man can never marry
women whom a man cannot marry because of
marriage ties
women whom a man cannot marry because of close
relationship women whom a man cannot marry because of
suckling
clear, comprehensive verses of the Qur'an
a Muslim adult, free, married person who has
consumated his or her marriage. If any of them
commits, adultery then he or she must be stoned to
death
one who is prevented
stuggle between two; thus a persons struggle against
his carnal self to better his hereafter
watrior
athiest, disbeliever
'
663
munadi: munafiq: munafiqun: munajat: mugantarah: mugatta'at, huruf:
mudatadi: murtad:
murtahin: musafaha: musafir: mustahab:
mut'ah: mutashabihat:
mutashabihat: mutlaq:
muttaqin (pl. of muttaqi): muttagin: muwahhid: Ma'ruf: Maghrib:
Manat:
Manna:
Maqam Ibrahim:
Magam ul Mahmud: Maryam:
Mash'arul Haram: Mu'min (PL mu'minun): Mubahalah:
Mukatab:
Mukatabah: Mun'aqida:
Munkar:
Mushrik (PL mushrikun): Mutawatir (ah):
Muttatu: naat: nabi: nabi: nabuwah: nafkh: nafl: nafs: nahi an almunkar:
najashi:
najwa:
GLOSSARY TAFSIR ANWARUL BAYAN VOL, 4
one who calls out loudly, proclaimer, herald hypocrite
pl. of munafiq
quiet supplication to Allah
huge proportions
abbreviated letters like (--#' alif laant meem) in the first _ verse of 29 surah
one whd follows the iman in salah
apostate ©
receiver
to shake hands
_ traveller
desirable, recommended, that which was observed by
the Prophet4 sometimes and omitted sometimes.
temporary marriage
allegorical verses of the Qur'an whose meaning is known to Allah alone, example: 'The Most Merciful is firm on the throne' (surah TaHa, 5)
allegorical, figurative, co-similar, difficult to fathom.
a genaral vow
:
those who fear Allah, who observe tagiva
abstinent, pious those who fear Allah." a monotheist righteousness reputable
. sunset (salah after)
Banu Hudhayl and Banu Khuza'ah made this idol and made offering to it as a means of nearness to Allah
Allah's blessing sent to Banu Isra'il like white sugar,
with salva
,
Station. of Ibrahim, %£! the rock on which he stood while building the Ka'ba
the praisworthy station
worshipper (against verse 37 Aal Imran), mother of Sayyidina Isa See
where rites of /ujj are performed at Muzdalifah
believer
invoking curse on the apposing party who is said to be the wrong-doer, mutual imprecation
slave who enters into a Kitabah
same as Kitabah
promise to do or not do something in the future
rejected, disreputable
.
polytheist
`continuously handed down
who perfroms tamattu hajj
. poem in prise of the ProphetsB
Prophet a Prophet with no new Shari ah or Book
Prophethood
breath (of Jibril)
optional
base self
forbid the disreputable
negus, the king of Abyssinia/ Ethiopia
secret meeting
664
a
naml: nasara: nasran: nasranu:
nazghun: nifaq: night of qadr:
nisa, an: nisab:
nisab:
noqir: nur: Naht-an: Nijr-Al: Paraclete:
qada: qarin: qasas: qati: qawa'id:
qibla:
qiran:
qisar mufassal:
qisas"" qitmir: qunut: Qasr (salah): Qintar: Qiyamah: ra'd: rabb (PI. arbab):
rabbaniyun: rabitu:
rahn: raj'i (talaq): rajam: rami: rasul: rasul:
rawafid:
rayhan:
risalat: ruh;
ruku':
GLOSSARY TAFSIR ANWARLIL BAYAN VOL. 4
ants christians
same as nasara singular of nasuru/nasran
temptation hypocrisy see laylatul qudr the women the amount of gold, silver, currency, wealth or property that attracts payment of zakah the minimum property or wealth that attracts payment of zakah
tiny spot on a date pit; something very insignificant. light the bee capital city of the Thanmud one who people praise exceedingly (which is Muhammad in Arabic) lapse, missing a fard and making up later. who performs girai hujj
story clear commands in dreams
old women who remain indvors and past age of marriage the direction (of the Ka'ba) which worshippers face in their salah assuming iiram for both unralt and hajj, performing the umrah but not giving up the ihram, and after performing hajj, when due, shaving head and discarding the ihram
the surah from az-Zilzal(99) to an-Nas(114) are so
called retaliation pellice, date stone, anything on no value stand in humility shortened salali large wealth, 42,000 oogiya or 4,80,000 dirhams - Day of Resurrection
thunder Lord those of Allah, who are attached to Allah attach to a task dedicatedly, preparing beast for battle, guarding borders of Islamic state ° pledge revocable divorce stoning married adulterer to death pelting stones at the jamarat Messenger messenger who is a Prophet with a new Shari'ah and anew Book the sluas
nourishment, fragrant plants, flowers sustenance messengership, office of a Messenger spirit, mercy (Commentary on verse 170/171 surah
Nisa), inspiration bowing posture in the salah
665
Rahim, ar: Rahman ar: Ruhul Qudus: saba: sabian:
sabr: sadaqah: sadaqatul fitr:,
sadhu: saff: sajdah: salam: salatul duha: salatul fath: salatul khawf: salatul wusta: salihin:
salihun (pl. of salih): say vidut-tabi'in:
shafa 'atul uzma: shafi:
shafiyah:
shahid: shirk; shuhada: shukr: sidratul muntaha:
sijin:
siqayatul hajj: Sirat:
siratul mustaqim: siwak: sunnah: salibah (ay): sa`iqah: sab'u tiwal:
Sa'i (gm):
Sa'ibah:
Sabt:
Sadanatul bayt: Saffat, as: Sahabah:
GLOSSARY TAFSIR ANWARUL BAYAN VOL, 4
The most merciful, (attribute of Allah)
The Beneficent, The Merciful (attribute of Allah) -- appelation of Jibril sé! wind that blows from east to west
(1) worshippers of angels (2) fire-worshippers who were also Jews and Christians (3) had no religion but believed in Allah
patience charity
charity given after end of the month of fasting (Ramadan) Hindu ascetic row
prostration
greeting
optional salah after sunrise optional salah on gaining victory salah performed while in fear the salah between others, midmost salah righteous righteous
a title of Uwais Qarni given to him by the Prophet #4 for, though he embraced Islam in his times, he could not meet him because he tended to his ailing mother the great intercession for everyone cure cure
martyr, witness polytheism PI. of shahid gratitude
a lotus or jujube tree over the seventh heaven near Paradise at the limit beyond which is nothing a place beneath seven earths where souls of disbelievers are kept providing water to the pilgrims a very narrow, slippery bridge over hell which the believers will cross over swifty but the infidesls will fall into hell the right path see muswak practice of the Prophet a slave or an animal set free for the sake of an idol thunderclap, lightning bolt the lengthy surahs in the begining after al-Fatihah from al-Bagarah to at-Taubah or Bara'a the seven rounds between Safa and Marwah, the two hillocks, by the pilgrims.
If a camel bore ten foals she qualified for exemption
from work and from being milked. Her hair was cut off to mark her. But some said that it was a camel dedicated to an idol and the custodian slaughtered
her and gave its meat away Sabbath to unlock and lock the door of the Ka' bah The rangers, the angels companions of the Prophet # (pl. of sahabi)
566
Sahabi: ~ Sahifah: Salah:
Salwa: Sha'air (je) (pt of 4,64 sha'irah): Shari'ah:
Shaybi: Shaytan: Shuh: Siddiqun (Siddiqin): Sirat ul mustagim: Sufivah: Sundus: Surah (PI. Suwar): Taybah: ta'awwudh: tabi'un/tabi'in (s. tabi'i): tafaqqu: tafsir birra'iy: tafsir: taghabun: tahajjud (salah):
tahiyyah:
tahlil (jolas): tahlil (begs: tahmid: tajwid:
takbir (pl. takbirat): talaq: talaq: talbiyah:
tamattu:
tanfil:
taqdir: taqiyya:
taqwa:
tariqah: tasawwuf:
tasbih: tashahhud:;
tasmiyyah: taubah: taubah: taught:
GLOSSARY TAFSIR ANWARUL BAYAN VOL, 4
s. of sahabah scriptures in a smaller form
regular prayer, form of worship made up of different postures and recitals, physical worship, also invoking blessing on the Prophet s#
Allah's blessing to Banu Isra`il, quails
Signs, to kens Islamic law as prescribed by the Qur'an and the
hadith, the way the religion is observed.
custodian of the keys of the Ka'bah Satan, the devil riggardliness truthful straight path sufis, mystics fine silk Chapter (of the Quran) another name of Madinah seeking refuge in Allah in the words successors of the sahabuh, epigones attain deep understanding of religion interpretation based on own opinion
commentary, explanation, interpretation mutual loss and gain Salah offered voluntarily in the dead of the night when others are asleep greeting, prayer, salam
to make lawful to say La ilaha illAllah praise of Allah
science of recital of the Qur'an with correct articulation and punctuation. to say Allahu Akbar divoce given by a husband to his wife on his own divorce reciting labayk during pilgrimage assuming ihram for umrah during months of hajj and having performed it, assuming thram for hajj on the 8th of Dhul Hajjah
proclamation that warriors may retain to themselves
whatever booty they acquire, the booty being called nafl. fate, Divine decree expression of what one really disagrees with, lying in religion - a shi'a belief righteousness, a God-fearing attitude
a path, religious life as seen by the sufis
sufism mysticism, intense love of Allah and the Prophet #, and obedience to them to glorify Allah at-tahiyyat recited in the sitting posture in salah and forms the words recited during the mi'raj to recite the basmalah
repentance
repentance
rebellious conduct, false god, idol
CEP tawaf: tawaffa:
* tawakkul: tawhid: tayammum:
tiwal mufassal: tuhr: Ulama: Umrah: umm: ummah (PI. umam):
ummul qura (mother of all villages): uququl walidain:
ushr: uzza:
wahy: wajib: wali: wali:
wasata: wasilah (db3):
wasilah:
wassiyah: wazifah: wird: wudu:
Yahud:
Yathrib: yasin: yastambituna:
yamin: yaqin: Zamzam:
Zaqquin: Zuhr: Zulumat (pl): zakah:
zihar:
GLOSSARY TAFSIR ANWARUL BAYAN VOL, 4
circum ambulation of the Ka'ba to raise souls, to lift something completely, to put something to sleep, to grant death to someone trust in Allah oneness of Allah, monotheism dry ablution when water is unavailable or use of it is harmful
are the surah from Qaf(50) to al-Buruj(85)
purity apposite of menstruation Scholars (of religion) Optional pilgrimage of a lesser nature. Mother, chief Community, followers/ people of a Prophet.
- aname of Makkah
disobedience to parents and causing them grief and hardship a tenth, payable on produce a female devil who visited three accacia trees in Batn Nakhla, an idol carved by Zalim bin As'ad, destroyed by Khalid bin Walid to cost into the heart, to reveal, to inspire obligatory to a degree lesser than fard friend of Allah, man of Allah friend, helper best, just, reliable a female animal (camel or ewe) honoured to the idols by observing some superstition It was a goat that bore seven kids. Only males could use her and upon her death, both males and females ate from her carcos bequest
rota of recital, remembrance, supplication rota of recital, remembrance, supplication ablution to gain purity (before offering salah for instance) name of Jews because they repented from calf worship original name of Madinah O men! A name of the Prophet
`People with insight' but literally `to extract water from the depths of the earth,' hence, those who can unearth the truth oath conviction a well in Makkah of incessant water of zamzam, discovered by Abdul Muttalib and originally scraped by an angel for Prophet Isma'il ss! a bitter tree in hell
midday (salah) darkness, falsehood charity prescribed at a certain rate on those holding a certain amount of assets called nisab, worship of financial form
telling one's wife, "You are to me like my Mother's back
INDEXES
There are three different sets of index, an index of names appearing in the commentary, an index of subjects in the commentary, and, an index of books to which the
commentary refers but the major books of hadith like Bukhari, Muslim, etc. are not mentioned. The numbers against each entry refer to the pages and an `f following a number implies that the entry is repeated on that page or up to five following pages.
INDEX OF NAMES
A
A`mash: 329
Abban bin Uthman: 389f
Abdullah bin Abu Awtfa: 212
Abdullah bin Abu Bakr: 148
Abdullah bin Abu Salama: 259
Abdullah bin Amr bin As: 278
Abdullah bin Busr: 237, 248. 413f
Abdullah bin Jahsh: 241!
Abdullah bin Mas`ud: 18, 28. 77, 111, 135, 162.
1720, 233, 265f, 276f, 284f, 412, 430, 474,
S350 571
:
Abdullah bin Mughaffal: 271,622
Abdullah bin Rawaha: 216, 229
Abdullah bin Salam: 101
Abdullah bin Ubayy: 628
Abdullah bin Umar: 714, 93f, E358 175f, 204.
227. 248. 265, 271. 318, 356. 413f, 588. 622.
633
Abdullah bin Umayyah: 103
Abdullah bin Umm Maktum: 209, 604
Abdullah bin Zab' ari: 524
Abdullah bin Zubair: 624f
Abdullah ibn Abbas: 21. 77. 90. 108, 153. 164,
I71f 1901, 234f, 2408. 257. 2716 279, 287.
315, 322. 346f, 355f, 3708, 3856, 406, 429.
475f, 493f, 534f, 552, 574, 583f. 625, 632.
645f
;
Abdur Rahman bin Awf: 410
Abu Abdullah Asbahani: 592
Abu Abdullah fbn Majah: 592
Abu Amir Ash`ari: 174
Abu Amr Dani: 593
;
Abu Bakr: 17, 924, 120, 147f, 244, 364, 410, 601,
610, 625
Abu Basir: 602f Abu Darda: 142, 166, 195, 313, 580, 629, 635
Abu Dawuds: 592 Abu Dharr: 18. 102. 195, 267, 331. 378, 461. 490
Abu Hanifah: 78. 336, 356. 577. 591
Abu Hatim Razi: 592
Abu Hunaid Sa`idi: 268 Abu Hurayrah: 32.47, 55, 73f 928, l06f 1348,
159f. 176f, 196, 2041, 238, 248. 268f, 275. 297. 315. 356. 377. 383f. 406, 431. 473. SOIL 540.
552. 565. 580, 7651, 634, 642, 648f Abu Ja far Razi: 592
Abu Ja' far `Pabari: 592 Abu Jahl: 103. 349, 469, 546 Abu Jandal: 601f Abu Lubabah: 225f Abu Malik Ash`ari: 20 Abu Musa Ash`ari: 102, 135, 176. 233. 270, 3501
Abu Nu`aim: 592
Abu Said Khudri: 20, 75, 237, 357, 388, 415, 543, 622
Abu Sahya: 174 Abu Sufyan; 259, 599 "Abu Tahah: 267, 635 Abu Talib: 103, 128, 370 Abu Ubaid Qasim: 370. 592 Abu Umamal: 174, 387. 524, 381
Abu Yusuf 578 Abu Zakariyya: 592 Abu Zurrah Razi: 592 Adam (Prophet): 154f. 191, 207. 396f, 441. 458,
636 Ahmad bin Hanbal: Ahmar bin Shu'ayd: 592 Alexandar Macedonia: 173 Ali bin Abu Talib: 891, 139f 211. 234f 242. 2588,
267, 378, 425, 331. 399 Ammar: 35, 121 Amr bin Abd Wad: 211 Ann bin As: 18 Anas bin Aws: 212 Anas bin Maalik: 135, 181. 195. 222f, 2578, 271,
279, 345, 407, 4561. 473. 538f, 596. 614, 628. 648 Anas bin Nadhar: 222 Anjasha: 173 As bin Wail: 339 Asad bin Malik: 539 Asad bin Sa`id: 226 Asad bin Ubaid: 226 Asad: 539 Asif bin Barkhiyya: 60
Asim {qari): 245 Asma bint Abu Bakr: 120 Asma bint Yazid! 196 Ata bin Abu Rabab: 477 Ata bin Yasir: 251 Ata: 428 Ayshah: 55, 71, 134, 175, 230, 242. 2571, 287.
319, 357, 379, 434, 540. 565f, 631 Ayyub (Prophet): 178. 381f.
Azar: 32
B
Ba`ura: 178 Bara bin Azib: 598 Barka: 240 Bayhaqi: 592 Bilal: 35, [21 Bilgis: 61 Budai! bin Waraqa: 598 Bukhari: 591
D
Dawud (Prophet): $4. 178. 2848. 3746
Dhahabi: 378
689
F
Fain (bint Muhammad): 47, 234f, 244, 357 Fudala bin Ubaid: 266
H
Hafsa bint Umar: 230 Hajirah: 127, 354 Halis bin Algama: 598 Haman: 130, 444 Hamza bin Abdul Muttalib: 222 Harith bin Uthman: 104 Harun ([brahim's brother): 126 Harun (Prophet): 23f, 95f, 358f Hasan Basri: 29, 90, 118. 173, 198, 560, 613 Hasan bin Ali: 234 _ Hassan bin Thabit: 49f " Hawwa: 155, 397f. 636 Hud (Prophet): 37f, 568f Hudhaifa bin Usayd: 72f, 535 Hudhaifah: 527 Husain bin Ali: 234 Huyay bin Akhtab: 223
Ibn Hibban: 592 fbn Ishaq bin Khuzayna Naysapuri: 592 Ibn Jarir: 91 (see also Abu Ja' far Tabani) Ibn Kaysan: 583 Ibnus Sunni: 592 Ibrahim (Prophet): 30f, 70, 90. 108, 123#. 190,
234, 244, 352f, 390f, 495, 515, 574 Ikrima bin Abu Jahl: 228, 234, 534, 583, 613 Hyas (Prophet): 359 Irbad bin Sariya: 207 Isa (Prophet): 108, 137, 178, 246, 325, 495, S126,
524f, 574 Ishaq (Prophet): 359, 390, 515 Ishaq bin Ibrahim: 592 Ismail (Prophet): 127, 355, 390, 315 Isra"il: (another name for Ya` qub)
J
Ja far bin Abu Talib: tolf Jabir bin Samura: 278 Jabir: 8. 55, 135, 173, 215f, 294, 335. 388, 517,
567. 597. 625, 635, 649 Jalaluddin Suyuti: (see Suyuti) Jarir: 62 Jazari: 371. 593 Jibril: 5. 44. 97, 115, 129, 187. 214. 355, 376, 507 Juwairiyya bint Harith: 230, 259f
' K
Ka'b bin Asad: 223f Ka'b bin Ujra: 86, 267 Ka'b bin Zaid: 212 Ka'b: 539 Khabbab: 121 Khadijah bint Khuwailid: 231, 239, 254f Khalid bin Walid: 419, 626 Khallad bin Suwaid: 226 Khidr: 60 Khosran: 147 Khurraim bin Fatik: 19
L
Layya (D/o. Shuayb): 94 Luqman: 178f Lut (Prophet): 6. 351, 65, 90. 126f. 354. 360
Index Anwarul Bayan vol. 4
M
Ma'qil bin Yasar: 45
;
Maalik. Imam: 14, 178. 621
Makki bin Ibrahim: 592
Maryam: 70, 246
Maymunah bint Haritha: 230, 255
Mika`il: 376
Miqdad bin Ma`dikarib: 285f
Mu'adh bin Anas: 272, 635
Mw `adh bin Jabal: 195
Mughirah: 406
Muhammad (Prophet): 103, 108. 139, 223, 391,
441, 468
Muhammad bin Muslima: 209
Muhammad bin Qasim: 128
Muhammad, Imam: $78.
Mujahid: 60, 128, 164, 548. 613, 646
Mukarraz bin Hats: 598
Mulla Ali Qari: 37!
Mus'ab bin Umair: 222
Musa (Prophet): 23f, 52f, 84f, 951, 108, 130, 198.
234f, 27f, 311, 432, 4441, 495. 504f, 537, 549;
574, 647
Muslim: 592
N
*Nadhar bin Harith: 172, 546
Nati': 175 Nimrud: 123 Nu'aim bin Hammad: 592 Nu`aim: 227f Nu`man bin Bashir: 216 Nuh (Prophet): 35, 123, 208, 350f, 49f, 574
Q
Qarun: !11f, 130, 444 Qatada: 173. 3851, 624 Qurtubi: 38f, 60f, OIL 1031, 373, 409, 468, 4941,
534, 585, 590, 6111, 632, 649 Qutaybah bin Sa`id Balkhi: 592
R
Rafi bin Khudajj: 610 Raghib: 178 ~
Rahmah: 386 Razi: 178 Rufaydah: 225° Ruwayfi: 268
S
Sad bin Abu Waqgas: 120. 196, 410 Sa`d bin Malik: 471 Sad bin Mu`adh: 212, 224f Sa`d bin Ubadah: 224 Sa`d bin Zaid Ansari: 226 Sa `ib bin Khallad: 271f Sa`id bin Jubair: 90 Sa`id bin Zaid: 271 Safiyya (Prophet's wife): 226f, 631 Safiyya bint Abdul Muttalib: 211
Satura (D/o. Shu'ayb): 94 Sah! bin Amr: 139 Sahl bin Sa`d: 237, 518.540 Salih (Prophet): 7, 39f, 63f. 472
Salma bin Akwa: 614 Salman Farsi: 101. 2108, 235, 591
Samura: 351 Sarah: 126, 354 Sauda bint Zam`ah: 230 "Shabbir Uthmani: 12
670
Index Anwurul Bayan vol. 4
aaa
Shaddad: 318 Shaii1.Imam: 378, 578
Shatbi: 371. 593
Shu` ayb (Prophet): 7. 42f, 90. 130
Suddi: 98 Sufyan bin Abdullah Thaqafi: 562 Suhayb: 35 Suhayl bin Amr: 599 Sulayman (Prophet): 29, 54f, 284f. 3811 Sulayman bin Ash`ath Sajistani: 592 Suyuti: 385, 592
Umm Ma' bid: 442
Umm Salama: 230f. 258, 527, 601 Ugba bin Abu Mu' it: 3F Ugba bin Amir: 86, 415 Urwa bin Mas'ud: 598 Urwa: 234 Usama bin Zaid: 244 Utba bin Rabi`ah: 468
Utbah bin Nuddar: 89f Uthman bin Affan: 92Ff, 215, 389, 598f, 605 Uzayr (Prophet): 137, 512, 524
T
Ww
Tabarani: 592 Tatha bin Ubaidullah: 222 Tamin Dari: 101 Tha laba bin Ghanama: 212
Wahidi: 29 Walid bin Uqha: 626 Waqidi: 178 Wathila bin Athqa: 235
Tha laba bin Said: 226 Thabit Banani: 286 Thabit bin Qais: 259 Thanawi: 9, 72f, 159, 483 Virmidhi: 5392 `Tufair bin Nu'man: 212
Y Yaqub: 70, 127, 357, 390. 448
Yunus (Prophet): 361 Yusuf (Prophet): 448f, 535
Z
U
Ubadah bin Samit: 152. 196, 580 Ubayy bin Khalaf: 3f 147f . Umar bin Abu Salama: 234 Umar bin Khattab: 92f, 142, 196, 215, 230, 313,
566f. 596f, 610, 625 Umm Habiba: 230, 248, 259 Umm Hani: 128, 254
Zaid bin Arqany: 357, 367
Zaid bin Aslam: 477, 567. 596
Zaid bin Haritha: 204, 239
Zakariyya bin Yahya: 592
Zaynab bint Jahsh: 204. 230. 261
Zaynab bint Khuzaimah: 255f
Zubayr bin Awwam: 410
Zuhair bin Harb: 592
;
INDEX OF SUBJECTS
A
adopted children: 203f --. rulings: 203f ahadith elaborate Qurani teachings: 235 Ahzad, battle of: 210 Allah returns the soul: 71f Allah. a spam closer to: 145 Allah, signs of! 6351 Allah's attributes: 3.1. 67f Allah's mercy: 4256 ---, attributes: 425, 457. 490, 500. 603. 642 Allah's might. signs of 10, 1541 Allah's servants: 237 Allah's words: 1851 amanat: see trust angels as witnesses: 453 animals benefit of: 338 Anjasha, you will break glass: 173 archery: 173 arrogance: 542 ashabush shajarah: 599 ashara mubashshara: 427 Ayyub's plight: 381f
B
backbiting worse than adultery: 634 backbiting. expiation for: 635 backbiting: 634 bayt ul-ridwan: 599, to 613, 6131 beast of earth: 73 belieftssubservience to religion: 553 belioeffno avail: 73 believer's characteristics: 503 believers described: 236
bells are devil's flutes: 174
best and closest servants: 237
bid-ah: 421
;
birds make tasbih: 284
blessings on Prophet, invoking: 2641
`bones will be resurrected: 339
burial afier sweets: 9
Cc
Caesar, no Caesar after: 215 charity erases sin: 195
chosroes (Khosrau): 147 clothing of lies: 399
D
dajjal. 73, 454
dart: 392 Dawud's tasbih: 374 day like thousand years: 190 dead can hear/no: 71f Dead Sea: 129 death, pangs of: 645 deed for Paradise: 195 deeds of disbeltevers: 2 deeds with perpetual reward: 3231 delay not three things: 243 derogatory names: 632 destructives, three: 8 devil's refusal to prostrate: 396f dhabth: 357 dhakirin: 413 dhanni: 507 dhikr easiest worship: 238 dhikr, tongue moist with : 135, 237, 247. 362 dhikr: 377. 413, 521
67!
AS
a eS
a sa
divorce, husband may permit wife to choose: 231
drums after adhan: 9 durud: 265f
E
eye/heart, mischief of: 442 F
fairy tales against Qur'an: 173
fasting is shield: 195
fear Allah: 636
finding faults: 631
firrawn: 23f
Fitrah, every child born on: 159
five things given to the Prophet only: 294
five things known to none: 187f
G
eS
-
ggehnaesaglaoqg:ies3:92f636
ghislin: 392
gilts. expect no return: 162
gilts. take: 62, 162
glorifying Allah: see tasbih
gold/silver utensils: 527
grave of Sa'd narrowed down on him: 227
guidance only from Allah: 166
guide gets same reward: 122
H
hamim: 392
hell will be full:'648
Meraclius: 58
hereafler, lament in: 4
hereafter, no life but life of: 213
:
hidayah: 193
ae sexuality / (see aalso sodomony)y:): 65 honourable, most: 304 horse training: 173 household members: 234f Hudaybiyah. Muslims slow resignation to: 601 Hudaybiyah, treaty of: 5971
human growth: 458 humble. be: 47
I
Ibrahim not Jew/Christian: 70
IIbbrraahhiimm'sofffeartshers:acr3i2fice: --3--55
iddah: 252 i
ham: 507
Habba
ae
;
eer ene < 26 FAnOWAtE `eustome:9
iinnstheareeAslsliaohn:: 342804f
interpretation difficult: 14
intoxicants are unlawful: 175
Iisoan/sUzarietru.rnswil2l46fire touch: 524
ism ul-azam: 60
istiohfar: 380
a
aie
J
jazakalah: 162
Jews. subjugation of: 223f
joking: 631
judgement day: 651f
K
Ka`bah avoided, alteration to: 243
Index Anwarul Bayan vol. 4
a
a
a
Kalimah to accept invitation: 3
Khatimun nabiyyin. recital of: 245 Kiraman Katibin: 473
L
Last Day, sign of: 246 Last Hour, ten signs of: 72 laylatul jinn: 570
laylatul qadr: 333 limbs as witnesses: 336, 473 livelihood. to earn: 17 Luqman, who was: 178!
M Madyan's old man: 91 magician join Musa: 27 ` mahr mithal: 92 mahram, who are not: 232 Makkah's privilege: 144 maqami: 392
miracle of water: 597 mocking: 630 mother's rights:365 mountains make tasbih: 284
muhsinin: 145 mujahadah: 119
mulhidin: 481
Musa first to arise: 432
Musa killed a copt: 23. 85
Musa's garments: 275f music condemned: 174 musical instruments: 174 Muslims and believers: 236 muwahhid: 414
N
NTarjaesnhi: 101 ee Nuh, favours for: 350f Nuh's floods: 351f
nushura: 10
P
Paradise assured.....: 237
Paradise, tidings of: 427 Paradise, two doors for believer in: 538
PDaorraadad]ise THe.elLdwellererse:debat' e: . 340
pcaltaidenecse Rraecwarupdieida:rme10e2a.s 169. P5R 73
people get bad impression, if: 243
Satta ates : a by: 591 pictures disallowed:
piety is basis ofdistinction6:36
;
7
pilgrimage to Makkah. millions come for: 105
pplleeadsgee Aolflaahlleognilayn:ce2:43(see bayt of =ridwan)
ee obedience ie Allal hse 173 postty ts epi 5 Dee te
ppraeyeer when re idie ng: 338ha
prayer while traveling: 311 prayer: see also supplication preacher martyred: 327
preacher's qualities: 328
pride, antidote to: 33 Propagating religion: 478
Prophet is human: 466 Prophet repented hundred times daily: 582 Prophet was shepherd, every: 90 Prophet, invoking blessings.on: 2641 Prophet's prayer at Ahzab: 212
672
Index Anwarul Bayan vol. 4
Prophet's prayer on sleeping/awakening: Prophet's prayer: 423, 442 Prophet's prophecies: 214f Prophet's wives: 230f Prophets preached monotheism. all: 346 Prophets, number of: 461
punishment in the grave: 45] punishment, kinds of: 392
11, 156
Qadyani: 246 qavi: 507
Qur'an changed, acusation that: 9 Quran, attributes of: 465, 520, 544
R
rawatid: 234f, 621
recital correct, all forms of: 245 recompense sought, no: 499
remembrance of Allah: (see also dhikr) repentance not accepted after punishment: 463 repenting, not: 632
river with two waters: 12.
S
sa ud: 392
Saba, queen of: 57 sahabah. merits of: 618f saints, fake: 175, 481
Salah is Allah's remembrance: 134
salah. five times: 647
salam of parting: 531
sin, gravest: 18
slander: 634
slaves ofAllah: 16
sleep like death: 10
small in my eyes. .2.°33
social conduct: 630
sodomony: 7
;
spending for Allah"17, f6t-
spider's web; 131
spying on each other: 633
stars chasing devils: 342f
statues disallowed: 287
suckling. payment for: 83
sun rise in the West: 73
supplication is answered: 388
supplication is worship: 456
supplication, make: 455
supplication: see also prayer
surahs with HaMim: 435
surrender to Allah: 427 suspicion: 632f
T
`
taghut: 409
tahajjud: 194f, 356, 406
tahmid: 14, 134
takbir (Allahu Akbar): 134
tampet on the lips: 75
tariqah: 606
tasawwuf: 606
:
tasbih: 14. 134, 152. 284, 374
taubah: 426f tauhid: 24, 30, 36, 103, 123, 142, 154, 158, 189,
251, 394, 545, 639
teach others: 235
testimony, false: 19
Thamud: 6f
three qualities: 627
three things: 552
trenches to defend: 210
trumpets, blowing the: 43!
trust: 278
Tubba: 539
:
Turks & others, services to Islam by: 592f
U
Umar's apprehension about Hudaybiyah. 601, 617 ummah, fear for: 8 unjust people: 137
utensils of gold/silver: 527
Vv
vicissitudes of world: 411
Ww
water scarce: 597 waters, contrasting: 12 weights/measure: 42 wife, sporting with: 173
~ witnesses from this ummah: 208 woman who applies perfume: 233
Y
Yunus people privilege of: 463 Yunus swallowed by fish: 361 Yusalluna: 264
Zz
zamharir: 392 zaqquim: 349, 392, 542
zihar: 202f
INDEX OF BOOKS
B
Bayanul Qur'an: 3, 9, 353, 585, 637 Bidayah wan Nihayah al: 216, 600
D
Durrul Manthur: 76, 385
F
Fathul Bari: 389
Hidaya: 231
I
a
a
Tbn Kathir. 25, 89, 149, 216, 236, 249, 355, 391,
429, 540, 615
Istahur Rusum: 9
J
Jafalain: 378, 415
M
Ma`alimut Tanzil: 21, 102. U16f. 141, 195, 219, 285, 351, 454, 507, 517, 525f, 539, 546, 560, 570, 582, 607. 626, 638
Ma`ariful Quran: 95 Mawahib "aduniyah: 85 Mustadrak Haakim: an
Ruhul Mavant: 3f, 18. 46,Sr 88. 96f, 115f, 137, :49. 164, 176f, 198f, 207. 219, 230, 241, 254f, 263¢. 288f, 322f, 3351, 348f, 367, 376, 410, 448. 460, 477, 531, 547. 585, 650f
Anwar al-Bayan
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