Precious Gems From The Qur'An

Tafseer of selected verses from the Noble Qur’an
Dar PDFs
‫�ﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣ�ﻢ‬
‫إن اﻟﺤﻤﺪ �‪ ،‬ﻧﺤﻤﺪە و�ﺴﺘﻌﻴﻨﻪ و�ﺴﺘﻐﻔﺮە‪ ،‬وﻧﻌﻮذ بﺎ� ﻣﻦ ش�ور أﻧﻔﺴﻨﺎ‪ ،‬وﻣﻦ‬
‫ﺳيﺌﺎت أﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪە ﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬وﻣﻦ �ﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ‪ ،‬وأﺷﻬﺪ أن‬
‫�‬
‫ﻻ إﻟﻪ إﻻ ﷲ وﺣﺪە ﻻ ش��ﻚ ﻟﻪ‪ ،‬وأﺷﻬﺪ أن ﻣﺤﻤﺪا ﻋبﺪە ورﺳﻮﻟﻪ‬
‫َ َ َ ُ ُ ﱠ ﱠ َ� ُ ﱡ ْ ُ َ‬ ‫َ �ﱡ َ � َ َ ُ � ﱠ ُ � � َ َ ﱠ ُ َ‬
‫﴿ �ﺎ أﻳﻬﺎ اﻟ ِﺬﻳﻦ آﻣﻨﻮا اﺗﻘﻮا ا� ﺣﻖ ﺗﻘ ِﺎﺗ ِﻪ و� ﺗﻤﻮﺗﻦ ِإ� وأﻧﺘﻢ ﻣﺴ ِﻠﻤﻮن ﴾‬
‫]آل ﻋﻤﺮان‪[١٠٢ :‬‬
‫َ َ َ َ � َ َْ َ ْ َ َ‬ ‫َ �َ � ﱢ ﱠْ‬ ‫َ �ﱡ َ ﱠ ُ ﱠ ُ � َ ﱠ � ُ �‬
‫اﺣﺪ ٍة وﺧﻠﻖ ِﻣﻨﻬﺎ زوﺟﻬﺎ‬ ‫ﺲو ِ‬ ‫�‬ ‫﴿ �ﺎ أﻳﻬﺎ اﻟﻨﺎس اﺗﻘﻮا ر��ﻢ اﻟ ِﺬي ﺧﻠﻘ�ﻢ ﻣﻦ ﻧﻔ‬
‫َ َ‬
‫اﻷ ْر َﺣ َﺎم إ ﱠن � َ‬ ‫َ َ � َ‬ ‫ََ ﱠ ُْ َ َ ً � � َ َ َ ﱠُ � �َ �‬
‫ا�‬ ‫ِ‬ ‫و‬ ‫ﻪ‬‫ب‬
‫ِِ‬ ‫ﻮن‬ ‫ﺎءﻟ‬‫ﺴ‬ ‫�‬ ‫ي‬ ‫ﺬ‬‫و�ﺚ ِﻣﻨﻬﻤﺎ �رﺟﺎ� ﻛ ِﺜ ي�ا و ِ�ﺴﺎء واﺗﻘﻮا ا� ِ‬
‫اﻟ‬
‫ﻴبﺎ ﴾ ]اﻟنﺴﺎء‪[١ :‬‬‫ﺎن َﻋ �ﻠ ْ� �� ْﻢ َرﻗ �‬
‫� َ‬
‫ك‬
‫ِ‬
‫�ﺪا * ُ� ْﺼﻠ ْﺢ �ﻟ �� ْﻢ �أ ْﻋ َﻤ �ﺎﻟ ��ﻢْ‬

‫�َ َ ُ � ًَْ َ �‬ ‫َ �ﱡ َ � َ َ ُ ﱠ ُ‬
‫ِ‬ ‫﴿ �ﺎ أﻳﻬﺎ اﻟ ِﺬﻳﻦ آﻣﻨﻮا اﺗﻘﻮا ا� وﻗﻮﻟﻮا ﻗﻮ� ﺳ ِﺪ‬
‫�ﻤﺎ ﴾‬ ‫ﻮﻟ ُﻪ َﻓ َﻘ ْﺪ َﻓ َﺎز َﻓ ْﻮ �زا َﻋﻈ �‬
‫ََْ ْ � �ْ ُُ َ �ْ َ َ ُ ْ �َ ََ ُ �‬
‫و�ﻐ ِﻔﺮ ﻟ�ﻢ ذﻧ��ﻢ وﻣﻦ � ِﻄﻊ ا� ورﺳ‬
‫ِ‬
‫]اﻷﺣﺰاب‪[٧١-٧٠ :‬‬
‫وﺧ� اﻟﻬﺪي ﻫﺪي ﻣﺤﻤﺪ ﷺ‪ ،‬ش‬

‫و�‬ ‫أﻣﺎ بﻌﺪ‪ :‬ﻓﺈن أﺻﺪق اﻟﺤﺪ�ﺚ ﻛﺘﺎب ﷲ‪ ،‬ي‬
‫ض‬
‫اﻷﻣﻮر ﻣﺤﺪﺛﺎﺗﻬﺎ‪ ،‬وكﻞ ﻣﺤﺪﺛﺔ بﺪﻋﺔ‪ ،‬وكﻞ بﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬وكﻞ ﺿﻼﻟﺔ ي� اﻟﻨﺎر‬
‫‪2‬‬
Preface
All praise and thanks be to Allah, and may blessings and peace
be upon our Prophet ‫ﷺ‬, his family, his companions, and those who
support him and follow his guidance. To proceed:
This is a compilation of selected verses regarding various topics
from the Noble Qur’an with the Tafseer of Shaykh ‘Abdur-Rahman
ibn Nasir as-Sa’di (may Allah have mercy on him) taken from Taysir
al-Karim ar-Rahman Fi Tafsir Kalam al-Mannan. While reading the
Book of Allah and the Tafseer of Imam as-Sa’di, there are several
verses whose explanations we found to be gems. Therefore, we
compiled and arranged them, hoping this would be a concise and
easy explanation of selected verses to benefit the reader.
Many may find it challenging to read Taysir al-Karim ar-
Rahman Fi Tafsir Kalam al-Mannan due to its length, as well as
Tayseer al-Lateef al-Manaan. However, this compilation differs from
Tayseer al-Lateef al-Manaan in that it is a compilation of selected
verses regarding various topics with their explanations taken from
Taysir al-Karim ar-Rahman Fi Tafsir Kalam al-Mannan. The
translation of the Tafseer was taken from Tafseer as-Sa’di
(International Islamic Publishing House).
We ask Allah the Exalted to bring about benefit by way of this
book, to attach our hearts to the Book of Allah, to raise us by way of
it, to make it a proof for us and not against us, and to make us from
the people of the Qur’an.
3
�‫ﻗﺎل ﷲ ﺗﻌﺎ‬
َ َ ُْ� َ ُ‫�ََ َََ ﱠ‬
‫أﻓ� ﻳﺘﺪﺑﺮون ٱﻟﻘﺮءان‬
�َ� َ ْ� �ُ �َ ْ�
ٰ
‫ﻮب أﻗﻔﺎﻟﻬﺎ‬ٍ ‫ﻠ‬ ‫ﻗ‬ � ‫ﻋ‬ ‫م‬‫أ‬
[٢٤ : ‫]ﻣﺤﻤﺪ‬
Will they not then ponder on

the Qur’an, or are there locks
on their hearts?
[Surah Muhammad 47:24]
4
Table of Contents
The Basmalah …………………………………………………….………………… 18
1. Surah al-Fatihah (1) ………………………………………….……………..… 20
2. The first commandment and prohibition in the Qur’an [al-
Baqarah 2:21-22] ……………………………………………………………………… 26
3. The superiority of Adam over the angels [al-Baqarah 2:30-34] .. 30

4. The Jews and the Christians will never be pleased with you
until you follow their religion [al-Baqarah 2:120] ……………………..… 33
5. We have made of you an Ummah justly balanced [al-Baqarah
2:143] ………………………………………………………………………………….… 35
6. Those to whom We gave the scripture know the Prophet as

they know their own sons [al-Baqarah 2:146] ……………………………. 39
7. Remember Me; I will remember you. Give thanks to Me, and
do not be ungrateful. [al-Baqarah 2:152] ……………………………..……. 41
8. Seek help through patience and prayer; for Allah is with those
who are patient. [al-Baqarah 2:153] ……………………………………….…. 44
9. To Allah we belong, and to Him is our return. [al-Baqarah 2:155-
157] ………………………………………………………………………………….…… 47
10. What is righteousness? [al-Baqarah 2:177] …………………….….… 52

11. Fasting is prescribed to you so you may become pious [al-
Baqarah 2:183] ………………………………………………………………………… 59
5
12. When My slaves ask you concerning Me, I am indeed close to
them; I answer the call of the caller. [al-Baqarah 2:186] ……………. 61
13. An accepted Hajj brings no less a reward than paradise [al-
Baqarah 2:197] ………………………………………………………………………… 63
14. Our Lord, give us good in this world and good in the
hereafter, and protect us from the torment of the fire [al-Baqarah
2:201] …...................................................................................... 64
15. The greatest verse in the Qur’an (Ayat-ul-Kursi) [al-Baqarah

2:255] ……………………………………………………………………………………. 66
16. The likeness of those who spend their wealth in the cause of
Allah… [al-Baqarah 2:261] …………………………………………………………. 71
17. Those who consume usury (riba) will not stand on the Day of
Resurrection except like a madman [al-Baqarah 2:275] …………..… 73
18. When you contract debts among yourselves… [al-Baqarah
2:282-283] ……………………………………………………………………………... 75
19. Allah does not place on any soul a burden greater than it can
bear [al-Baqarah 2:285-286] ………………………………………………………. 87
20. Say [O Muhammad]: If you love Allah, then follow me. [Al
‘Imran 3:31] …………………………………………………………………………..… 94
21. You will never attain righteousness until you spend in charity
of that which you love [Al ‘Imran 3:92] …………………………………...… 96
22. O you who believe, fear Allah as He should be feared, and do
not die except as Muslims. [Al ‘Imran 3:102-103] ……………………..… 98
6
23. A group of people from among you enjoining what is right
and forbidding what is wrong [Al ‘Imran 3:104] ……….……….…..… 102
24. Hasten towards forgiveness from your Lord [Al ‘Imran 3:133-
136] ……………………………………………………………………………….….… 105
25. Every soul will taste death [Al ‘Imran 3:185] …………………....… 110
26. Fear your Lord Who created you from a single soul [an-Nisa
4:1] .......................................................................................... 112
27. Men will have their reward and women will have their
reward [an-Nisa 4:32] …..……………………………………………………….. 115
28. Men are in charge of women [an-Nisa 4:34] …………………..…. 117
29. O you who believe, obey Allah, and obey the Messenger, and
those of you who are in authority. [an-Nisa 4:59] ………………..…. 120
30. Whatever good befalls you is from Allah [an-Nisa 4:79] ….…. 123
31. If the Qur’an had been from anyone other than Allah, they
would have found therein many contradictions. [an-Nisa 4:82] . 125
32. When the angels take the souls of those who have wronged
themselves [an-Nisa 4:97-99] ……………………………………………….... 128
33. Be persistently standing firm in justice, witnesses for Allah,
even if it be against yourselves or parents or relatives. [an-Nisa
4:135] ………………………………………………………………………………..… 132
34. Help one another in righteousness and piety, but do not help
one another in sin and transgression. [al-Ma’idah 5:2] ……….…... 136
7
35. This day I have perfected your religion for you [al-Ma’idah 5:3]
…………………………………………………………………………………………... 138
36. When you prepare for prayer, purify yourselves... [al-Ma’idah
5:6] …………………………………………………………………………………….. 140
37. Allah will bring forth a people He will love and who love him
[al-Ma’idah 5:54] ………………………………………………………….………... 150
38. Those who have the most enmity towards the believers [al-
Ma’idah 5:82-86] ………………………………………………………….………... 153
39. Intoxicants, gambling, idols and divining arrows are an

abomination. [al-Ma’idah 5:90-91] ……………..………………….……….. 157
40. Whoever Allah wills to guide, He opens his heart to Islam. [al-
An’aam 6:125] ……………………………………………………………….………. 161
41. Verily, this is my path, so follow it. [al-An’aam 6:151-153] …... 163
42. Verily my prayer, my sacrifice, my living and my dying are all
for Allah. [al-An’aam 6:162-163] ……………………………………….……... 170
43. You approach men with lust instead of women; you are
indeed a people transgressing beyond all bounds [al-A’raf 7:80-84]
………………………………………………..………………………………….……... 172
44. To Allah belong the most beautiful names, so call on Him by
them. [al-A’raf 7:180] …………………….……………………………….……... 175
45. The true believers are only those who… [al-Anfal 8:2] …..….. 178
46. If you fear Allah, He will grant you a criterion [al-Anfal 8:29]
................................................................................................ 180
8
47. Sufficient for you is Allah [al-Anfal 8:64] …………………..……..… 182
48. The eight categories of those who are entitled to Zakah [at-
Tawbah 9:60] ………………………………………………………………….……… 183
49. The Muhajiroon, Ansar, and those who follow them. [at-
Tawbah 9:100] ……………………………………………………………………………………… 188
50. Give glad tidings to the believers [at-Tawbah 9:112] …..……... 190
51. There has come to you a Messenger from among yourselves
[at-Tawbah 9:128] ………………………………………………………………….. 193
52. The allies and close friends of Allah [Yunus 10:62-64] ……...… 195
53. Allah does not set right the work of the corruptors [Yunus
10:81] …………………………………………………………………………….….… 197
54. Say O Muhammad: This is my way; I call to Allah on the basis

of clear evidence… [Yusuf 12:108] …………………………………..……… 198
55. Verily Allah does not change the condition of a people until
they themselves change [ar-Ra’d 13:11] ………………………….……… 200
56. Those who believe and whose hearts are assured by the
remembrance of Allah [ar-Ra’d 13:28] …………………………….……… 201
57. Never think that Allah is unaware of what the evildoers are
doing [Ibrahim 14:42-43] ………………………………………………….…….. 203
58. Verily We have sent down the Qur’an and We will preserve
it [al-Hijr 15:9] …………………………..…………………………………….…….. 205
9
59. We have sent down to you the Book explaining all things [an-
Nahl 16:89] …………………………………………………………………….……… 207
60. Verily Allah enjoins justice, kindness and giving kinsfolk their
due… [an-Nahl 16:90] …………………………………………………….…….… 209
61. We will grant them a good life [an-Nahl 16:97] ………………..… 211
62. Invite to the way of your Lord on the basis of wisdom and
goodly exhortation [an-Nahl 16:125] ………………………………………. 213
63. Verily this Qur’an guides to that which is most just and
upright [al-Isra’ 17:9] …………………………………………………………….. 215
64. Your Lord has ordained that you should worship none but
Him and show kindness to parents [al-Isra’ 17:23-24] ……..…….… 216
65. Do not approach fornication or adultery [al-Isra’ 17:32] ….... 219
66. We send down in the Qur’an that which is a healing and
mercy for the believers [al-Isra’ 17:82] ………………………………...… 221
67. Benefits from the story of Moosa and al-Khidr [al-Kahf 18:60-
82] …………………………………………………………………………….………… 223
68. Say O Muhammad: I am but a human being like yourselves

[al-Kahf 18:110] ……………………………………………………………………… 235
69. ‘Eesa said: Verily I am a slave of Allah. [Maryam 19:30-33] .... 237
70. O my Lord, increase me in knowledge. [Taha 20:114] ………… 240
71. Whoever turns away from My Reminder will have a
miserable life [Taha 20:124] …………………………………………….…….. 242
10
72. Allah will defend those who believe [al-Hajj 22:38] ……..….… 243
73. O you who believe, bow and prostrate, and worship your
Lord. [al-Hajj 22:77] ……………………………………………………….…….… 244
74. Those who will inherit al-Firdous and abide therein forever
[al-Mu’minoon: 23:1-11] ………………………………………………………..… 246
75. They are the ones who hasten to do good deeds [al-Mu’minoon:
23:57-62] ……………………………………………….…………………………….. 252
76. The slanderous lie against the Mother of the Believers: ‘Aisha
(may Allah be pleased with her) [an-Nur 24:11-26] ………………….. 254
77. Tell the believing men to avert their gaze [an-Nur 24:30] ….. 270
78. Tell the believing women to avert their gaze, not show their
adornments, and draw their headcovers. [an-Nur 24:31] ……... 273
79. Men who are not distracted by buying or selling [an-Nur 24:36-
38] ……………………………………………………………………………………... 278
80. The one who takes his own whims and desires as his god [al-
Furqan 25:43-44] ………………………………………………………………….… 280
81. The true slaves of the Most Gracious [al-Furqan 25:63-77] …. 282
82. The day when neither wealth nor sons will avail them; but
only he who comes to Allah with a pure heart. [ash-Shu’araa 26:88-
89] ……………………………………………………………………………………... 297
83. Lower your wing in humility and gentleness to the believers

[ash-Shu’araa 26:213-216] ………………………………………………….…..… 298
11
84. Moosa and the two women [al-Qasas 28:25-28] …………..……. 301
85. Lessons from the story of Moosa and Pharaoh [al-Qasas 28:1-
51] ……………………………………………………………………………….……… 304
86. You cannot guide whomever you like, but Allah guides
whomever He wills. [al-Qasas 28:56] ……………….………………..….… 312
87. That which is with Allah is better and more lasting [al-Qasas
28:60] ………………………………………………………………………….………. 314
88. Do people think that once they say: We believe, they will be
left alone and not be tested? [al-Ankaboot 29:1-3] ………….…….… 316
89. Prayer keeps one away from obscenity and wickedness [al-
Ankaboot 29:45] …………………………………………………………………..… 318
90. Those who strive in Our cause, We will sure guide them to
Our paths. [al-Ankaboot 29:69] ……………………………………………..… 321
91. He created for you from among yourselves spouses [ar-Room
30:21] ………………………………………………………………………………..… 323
92. Corruption and disorder have appeared on land and sea

because of what people’s hands have earned [ar-Room 30:41]
………………………………………………………………………….……………..… 325
93. Luqman’s advice to his son [Luqman 31:12-19] …………..……… 327
94. The Prophet has a greater claim over the believers and is
closer to them than their own selves [al-Ahzab 33:6] …………….… 338
95. Verily in the Messenger of Allah you have a good example [al-
Ahzab 33:21] …………………………………………………………………..…….. 340
12
96. O Prophet, say to your wives: If you seek the life of this
world… [al-Ahzab 33:28-29] ……………………………….………………….… 342
97. Do not speak too softly, lest one in whose heart is a disease
should be moved with desire. [al-Ahzab 33:32-34] ……………..……. 345
98. Allah has prepared forgiveness and an immense reward for
them [al-Ahzab 33:35] ……………………………………………………………. 349
99. O you who believe, fear Allah and say what is appropriate. [al-
Ahzab 33:70-71] …………….………………………………………………………. 352
100. You are in need of Allah, whereas Allah is Self-Sufficient.

[Fatir 35:15] ………………………………………………………………………..… 354
101. Only those who have knowledge truly fear Allah [Fatir 35:28]
………………………………………………………………………………………..…. 357
102. The inhabitants of paradise will be busy in their rejoicing on
that day [Ya-Seen 36:55-58] ……………………………………….…………... 358
103. With them will be chaste women with big beautiful eyes
who restrain their glances [as-Saafaat 37:40-49] .……………………… 360
104. We have sent down to you the Book with the truth, so
worship Allah with sincere devotion. [az-Zumar 39:1-2] ……..…… 363
105. Are they equal, those who know and those who do not
know? [az-Zumar 39:9] …………………………………………………….……. 365
106. Those who are patient will be rewarded abundantly without
measure [az-Zumar 39:10] …….………………………………………….……. 367
13
107. O my slaves who have transgressed against themselves, do
not despair of the mercy of Allah. [az-Zumar 39:53-54] ……..…….. 368
108. Call upon Me; I will answer your prayer. [Ghafir 40:60] …… 371
109. Verily those who say: Our Lord is Allah, then remain
steadfast. [Fussilat 41:30-32] ………………………………………….…….... 372
110. Who is better in speech than one who calls people to Allah
[Fussilat 41:33] …………………………………………………………………….… 375
111. Repel evil with that which is good [Fussilat 41:34-35] ………. 378
112. There is nothing like Him, and He is the All-Hearing, All-
Seeing. [ash-Shuraa 42:11] ……………………………………………………... 381
113. Whoever forgives and reconciles, his reward is with Allah.
[ash-Shuraa 42:40] ………………………………………………………………..… 383
114. If you help Allah’s cause, He will help you. [Muhammad 47:7]
…………………………………………………………………………………………… 385
115. Know that there is no god worthy of worship except Allah
[Muhammad 47:19] ………………………………………………………………… 386
116. Will they not then ponder on the Qur’an, or are there locks
on their hearts? [Muhammad 47:24] ……………………………….……... 391
117. Muhammad is the Messenger of Allah [al-Fath 48:29] …..… 393
118. If a wrongdoer (fasiq) comes to you with news [al-Hujurat
49:6] ………….………………………………………………………………………... 397
119. The believers are but brothers [al-Hujurat 49:10] …………….. 399
14
120. Let not some ridicule others, for they may be better than
them. [al-Hujurat 49:11] ……………………..………………………….………. 401
121. Would any of you like to eat the flesh of his dead brother?
[al-Hujurat 49:12] …………………………………………………………………... 404
122. We are closer to him than his jugular vein [Qaf 50:16-18]
…………………………………………………………………………………………... 407
123. True fear of Allah [Qaf 50:30-35] ……………………..……………... 409
124. The attributes of the righteous [adh-Dhariyaat 51:15-19] ….. 411
125. Has there come to you the story of the honored guests of
Ibraheem? [adh-Dhariyaat 51:24-37] …………………………….………….. 413
126. Continue to exhort them, for exhortation benefits the
believers. [adh-Dhariyaat 51:55] …………………….…………….…………. 421
127. I have not created the jinn and humans except to worship
Me [adh-Dhariyaat 51:56-58] ………………………………………….……..…. 423
128. The Sunnah is revelation just like the Qur’an [an-Najm 53:1-4]
…………………………………………………………………………………………... 425
129. Is the reward of goodness anything but goodness? [ar-
Rahman 55:60] ………………………………………………………………………. 427
130. Know that the life of this world is nothing but play and
distraction [al-Hadid 57:20] …………………………………….……..…….… 428
131. He will give you a double portion of His mercy [al-Hadid 57:28]
…………………………………………………………………………………..…….… 432
15
132. Allah will raise in status those of you who believe and those
who have been given knowledge [al-Mujadilah 58:11] …………..… 434
133. Whatever the Messenger gives you, accept it, and whatever
he forbids to you, refrain from it. [al-Hashr 59:7] ………..………..… 436
134. O you who believe, why do you say that which you do not
do? [as-Saff 61:2-3] ……………………………………………..……………….… 437
135. They want to extinguish Allah’s light with their utterances,
but Allah will perfect His light. [as-Saff 61:6-9] ………..…………….… 439
136. When the call to prayer is given on Friday [al-Jumu’ah 62:9-11]
…………………………………………………………………………………………… 445
137. No calamity occurs except by Allah’s leave [at-Taghabun 64:11-
13] ……………………………………………………………………………………... 449
138. Verily among your spouses and your children are some that
are enemies to you [at-Taghabun 64:14-15] …………………….……….. 453
139. Whoever fears Allah, He will grant him a way out from
difficulty. [at-Talaq 65:2] ……………………….……………………….……... 455
140. Verily you are upon exalted character [al-Qalam 68:4] ….... 456
141. Stand up for the night prayer [al-Muzzammil 73:1-6] …..……. 459
142. We feed you only for the sake of Allah; we seek of you
neither recompense or thanks. [al-Insan 76:7-10] ……..…….……… 461
143. By the ten nights [al-Fajr 89:1-2] ……………………………….……. 463
16
144. We will make easy for him the path of salvation [al-Layl 92:5-
10] ……………………………………………………………………………….……… 465
145. Truly with hardship comes ease [ash-Sharh 94:5-6] ……..…… 467
146. They were enjoined only to worship Allah with sincere
devotion to Him [al-Bayyinah 98:5-8] ……………………………….……… 469
147. Competition for worldly gain distracts you [at-Takathur 102:1-
2] ………………………………………………………………………………….….… 472
148. Surah al-‘Asr (103) ………………………………………………….……. 473

149. Surah al-Kawthar (108) …………………………………………………..…….. 475
150. Surah al-Ikhlas (112) ……………………………………………….……. 477
151. Surah al-Falaq (113) ……………………………………………….…….. 479
152. Surah an-Nas (114) ………………………………………………….…... 481
17
The Basmalah
‫�ﻢ‬ ‫ﺣ‬ ‫اﻟﺮ ْﺣﻤﻦ ﱠ‬

‫اﻟﺮ‬ ‫ﷲ ﱠ‬ِ ‫ﻢ‬ ‫ﺴ‬ْ�
ِ ِ � ِ ِ
In the name of Allah, the Most Gracious, the Most Merciful.
🔹🔹Imam as-Sa’di [May Allah have mercy on him] said:
{In the name of Allah, the Most Gracious, the Most
Merciful} that is, I begin with every name of Allah (Subhanahu
wa Ta'ala - Glorified and Exalted is He); this includes all the
(beautiful) names of Allah.
{Allah} - He is the One Who is worshipped, the only One
Who deserves to be worshipped, because of the divine
attributes He has, which are attributes of perfection.
{the Most Gracious, the Most Merciful}. These two names
indicate that He possesses great mercy that encompasses all
things and includes all living beings, and He has decreed it for the
pious, the followers of His Prophets and Messengers. Absolute
mercy is for them; others have a share of it.
It should be noted that one of the basic principles on which
the early generations of the Ummah and its leading scholars are
agreed is belief in the names and attributes of Allah and how
those attributes are manifested. For example, they believe that
He is Most Gracious, Most Merciful; He possesses mercy that is
one of His attributes and this mercy has an impact on His
creation. So all types of blessings are signs of His mercy. The
18
same applies to all of His names. We may say concerning the All-
Knowing that He has (unlimited) knowledge, by means of which
He knows all things. Similarly, the All-Powerful is possessed of
might and has power over all things.
19
(1) Surah al-Fatihah
َ ‫ﱠ‬
‫ﻳﻦ * ِإ�ﺎك‬ ‫ﻟﺪ‬
‫ﱢ‬
‫ٱ‬ ‫م‬ ْ ‫ن * ٱ ﱠﻟﺮ ْﺣ َﻤ ٰ�ﻦ ٱ ﱠﻟﺮﺣ�ﻢ * َﻣ ٰ�ﻠﻚ َﻳ‬
‫ﻮ‬ َ‫ٱ �ﻟ َﺤ ْﻤ ُﺪ �� َر ﱢب ٱ �ﻟ َﻌ ٰ� �ﻠﻤ ن‬
� ِ ِ ِ ِ ِ � ‫ِي‬ ِ ِ
َ � َ َٰ
‫�ط ٱﻟ ِﺬﻳﻦ‬ * َ ‫ﻟ� َط ٱ �ﻟ ُﻤ ْﺴ َﺘﻘ‬
‫�ﻢ‬ ٰ َ ‫ن * ٱ ْﻫﺪ َﻧﺎ ٱ ﱢ‬ ُ‫ﺎك َ� ْﺴ َﺘﻌ ن‬ َ ‫َُُْ َ ﱠ‬
��ِ ‫ﻧﻌبﺪ و‬
ِ ِ ِ ‫ِي‬
َ ‫ض‬ �� ‫ﱠ‬ ََ ْ ْ�َ ُ ْ َ � َْ ْ ْ � َ َ ْ َ ْ�
*‫ﻮب ﻋﻠﻴ ِﻬﻢ و� ٱﻟﻀﺎﻟ ين‬ ِ ‫أﻧﻌﻤﺖ ﻋﻠﻴ ِﻬﻢ * ﻏ ي �� ٱﻟﻤﻐﻀ‬
[‫]ﺳﻮرة اﻟﻔﺎﺗﺤﺔ‬
Praise be to Allah, the Lord of the worlds * The Most Gracious,
the Most Merciful * Master of the Day of Judgement * You
[alone] we worship, and You [alone] we ask for help * Guide
us to the straight path * The path of those whom You have
blessed * Not of those who have incurred Your wrath, nor of
those who have gone astray *
[Surah al-Fatihah]
{Praise be to Allah}. This refers to praising Allah for the
attributes of perfection and for His actions that are based on
generosity and justice. So to Him be perfect praise in all ways.
{the Lord of the worlds}. The Lord is the One Who sustains
all creatures - which refers to all beings other than Allah -
because He created them, granted them everything that they
need and bestowed great blessings upon them; if they were
20
deprived of those blessings they would not be able to survive,
for whatever blessings they enjoy come from Him.
He sustains His creation in two ways, general and specific:
- In general terms, this refers to His creation of all creatures,
His granting of provision to them and His guiding them to that
which is in their best interests, which enables them to survive in
this world.
- In specific terms, it refers to His cherishing of His close
friends, by means of instilling faith in their hearts, guiding them
to it, perfecting it for them and warding off from them
distractions and obstacles that come between them and faith. In
real terms, this means guiding them to everything that is good
and protecting them from everything that is bad. Perhaps it is for
this reason that most of the supplications of the Prophets used
the word Lord (Rabb), since all their requests and needs came
under His special cherishing.
The phrase {the Lord of the worlds} indicates that He alone
has the power to create, and He alone controls His creation,
bestows blessings and is completely independent of means,
whilst all of creation is dependent upon Him in all respects.
{Master of the Day of Judgement} The Master (Malik) is the
one who possesses the attributes of sovereignty, one of the
implications of which is that He enjoins and forbids, rewards and
punishes, and controls His subjects in all ways. This sovereignty
is connected to the Day of Judgement, which is the Day of
21
Resurrection, the day on which people will be judged on the
basis of their deeds, both good and bad. On that day, His perfect
sovereignty, justice and wisdom will become completely clear to
His creation, and they will realize that created beings have no
sovereignty at all. On that day, kings and subjects, slaves and
free, will all be equal and will submit fully to His might, awaiting
the reckoning, hoping for His reward and fearing His
punishment. Hence this day is singled out for mention;
otherwise, He is the Master of the Day of Judgement and of all
other days.
{You [alone] we worship, and You [alone] we ask for help}
that is, we single out You alone to worship and ask for help.
Putting the object at the beginning of the sentence conveys the
meaning of exclusivity. In other words: we worship You, and we
do not worship anyone other than You; we ask You for help and
we do not ask anyone other than You for help.
Worship is mentioned before seeking help by way of
mentioning what is general before what is specific, and also to
give precedence to Allah's dues over those of His slaves.
Worship (ibadah) refers to everything that Allah loves and
is pleased with of actions and words, both outward and inward.
Seeking help refers to relying upon Allah when seeking to attain
what is beneficial and ward off what is harmful, whilst trusting
that one will attain that.
22
Worshipping Allah and seeking His help is the means of
attaining eternal happiness and salvation from all evils; there is
no other way of attaining salvation apart from doing these two
things. True worship can only be that which is learned from the
Messenger of Allah ‫ ﷺ‬and done with the intention of seeking
the pleasure of Allah. If it includes these two things, then it is
worship. Seeking help is mentioned after worship, even though
it is a part of worship, because in offering all types of worship the
individual needs the help of Allah; if Allah does not help him, he
will not attain what he wants to of fulfilling commands and
heeding prohibitions.
{Guide us to the straight path} that is, show us and help us
to follow the straight path, which is the clear path that leads to
Allah and to His paradise, which in turn means knowing the truth
and acting upon it. (This is a supplication) for guidance to the
straight path and guidance when following the path. Guidance
to the straight path means adhering to the religion of Islam and
forsaking all other religions; guidance when following the path
includes guidance concerning all the details of religion, in
knowledge and action. This supplication is one of the most
concise, comprehensive and beneficial of supplications. Hence it
is obligatory to call upon Allah with it in every rak’ah of the
prayer, because we are in need of that.
This straight path is {The path of those whom You have
blessed}, namely the Prophets, siddeeqeen (strong and true in
faith), martyrs and righteous people.
23
{not} the path {of those who have incurred Your wrath}
those who came to know the truth but drifted away from it, such
as the Jews and others like them; and not the path {of those who
have gone astray}, those who drifted away from the truth
because of ignorance and misguidance, such as the Christians
and others like them.
Although this soorah is brief, it contains that which no other
soorah of the Qur'an contains. It refers to the three types of
tawheed (affirmation of the oneness of Allah). Tawheed ar-
Ruboobiyah (affirmation of the oneness of the divine Lordship)
is seen in the verse {the Lord of the worlds}. Tawheed al-
Uloohiyah (affirmation of the oneness of divinity), which refers
to worshipping Allah alone, is seen in the phrases {Praise be to
Allah} and {You [alone] we worship}. Tawheed al-Asma' was-
Sifat (affirmation of the oneness of the divine names and
attributes), which means affirming that the attributes of
perfection belong to Allah alone, which He ascribed to Himself
and which His Messenger ‫ ﷺ‬affirmed, without denying the
apparent meanings or likening Him to His creation, is seen in the
word {Praise}, as discussed above.
It affirms prophethood in the words {Guide us to the
straight path}, because that guidance is not possible without
sending Messengers.
It affirms recompense for deeds in the words {Master of the
Day of Judgement}, and tells us that the recompense will be on
24
the basis of justice, because this is the meaning of the word
judgement.
It affirms the divine decree, and tells us that humans act on
the basis of free will, which is contrary to the views of the
Qadaris and Jabaris. In fact, it refutes all the followers of
innovation [and misguidance] in the verse {Guide us to the
straight path} because the straight path is knowing the truth and
acting upon it, but everyone who follows innovation [and
misguidance] does the opposite of that.
It speaks of being sincere towards Allah in terms of worship
and seeking help, in the verse {You [alone] we worship, and You
[alone] we ask for help}.
Praise be to Allah, the Lord of the worlds.
25
(2) The first commandment and prohibition in the Qur’an
َ ُ‫َْ �ْ �َ� �ْ َﱠ‬ َ � َ ْ� َ� َ � ُ � ‫َ ٰٓ � ﱡ َ ﱠ ُ ْ ُ ُ � َ ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟﻨﺎس ٱﻋبﺪوا ر��ﻢ ٱﻟ ِﺬى ﺧﻠﻘ�ﻢ وٱﻟ ِﺬﻳﻦ ِﻣﻦ ﻗب ِﻠ�ﻢ ﻟﻌﻠ�ﻢ ﺗﺘﻘﻮن‬
‫ﻟﺴ َﻤ �ﺎ َء ﺑ َﻨ �ﺎ ًء َو �أ َﻧﺰ َل ﻣ َﻦ ٱ ﱠ‬
ً‫ﻟﺴ َﻤ �ﺎء َﻣ �ﺎء‬ َ ‫( ٱ �ﻟﺬى َﺟ َﻌ َﻞ �ﻟ �� ُﻢ ٱ ْ َﻷ ْر‬٢١)
‫ض ﻓ َ ٰﺮ ًﺷﺎ َوٱ ﱠ‬
ۭ ِ ِ ۭ ِ ۭ ِ ِ
َ ُ�َْ ُْ �َ ً َ � � � �َ ْ َ ََ ْ� � ًْ ٰ َ َ ‫َ ﱠ‬ َ َ ْ �َ
‫� أﻧﺪ ۭادا وأﻧﺘﻢ ﺗﻌﻠﻤﻮن‬ ِ ِ ‫ﻓﺄﺧ�ج ِب ِﻪۦ ِﻣﻦ ٱﻟﺜﻤﺮ ِت �رز ۭﻗﺎ ﻟ�ﻢ ﻓ� ﺗﺠﻌﻠﻮا‬
(٢٢)
[٢٢-٢١ : ‫]اﻟبﻘﺮة‬
O mankind, worship your Lord, who created you and those
before you, that you may become righteous (21) [He] who
made for you the earth a bed [spread out] and the sky a
ceiling and sent down from the sky, rain and brought forth
thereby fruits as provision for you. So do not attribute to Allah
equals while you know [that there is nothing similar to Him]
(22)
[Surah al-Baqarah 2:21-22]
This is a general command that is addressed to all people,
instructing them to worship Him in a comprehensive way by
obeying the commands of Allah, heeding His prohibitions and
believing in His words. Thus He commands them to do that for
26
which He created them, as He says: {I have not created the jinn
and humans except to worship Me} (adh-Dhariyat 51: 56)
Then Allah tells us why it is obligatory to worship Him alone,
for He is your Lord Who has bestowed upon you all kinds of
blessings:
He created you after you were nothing, He created those
who came before you and He bestowed upon you blessings both
obvious and hidden. He made the earth a resting-place for you,
on which you build structures for your benefit; He caused you to
cultivate it and till it; He enabled you to travel from one place to
another; and He granted you many ways of benefitting from it.
He made the heavens an edifice for the earth on which you
dwell, and He placed in it benefits that you need, such as the sun,
moon and stars.
{and sent down rain from the heavens}. The word sama'
(translated here as {heavens}) refers to anything that is above
you. Hence the commentators said that what is meant by
{heavens} (sama') here is the clouds, from which Allah sends
down rain.
{and brought forth therewith fruits} this may include other
crops such as grains, dates and so on.
{as a provision for you}, to feed and sustain you so that you
might survive by means of it and enjoy it.
27
{so do not set up rivals to Allah} that is, equals from among
His creation which you worship as you should worship Allah and
love as you should love Allah, as they are created beings like you
who receive provision and are under His control, having not the
slightest power either in heaven or on earth, and they cannot
benefit or harm you at all.
{when you know better} that is, when you know that Allah
has no partner or equal with regard to the power of creation,
granting of provision or control of the universe, and He has no
partner in worship.
So how can you worship other gods besides Him when you
know these things? This is something that is very strange and
extremely foolish.
This verse combines the command to worship Allah alone
and the prohibition on worshipping anything other than Him. It
offers clear evidence that it is obligatory to worship Him and that
the worship of anything other than Him is invalid. This refers to
Tawheed ar-Ruboobiyah (oneness of the divine Lordship), which
implies that He is the only One Who creates, grants provision and
controls. If anyone accepts that He has no partner in these
things, then by the same token he should also accept that Allah
has no partner in worship. This is the clearest rational evidence
for the oneness of the Creator and the invalidity of associating
partners with Him.
28
The words {that you may become pious} may be
understood as meaning that if you worship Allah alone, then you
will avoid His wrath and punishment, because you have taken
measures to ward that off from yourselves. Or it may mean that
if you worship Allah (alone), you will become one of the pious
who are described as fearing Allah.
Both meanings are sound and complement one another.
The one who worships Allah properly is one of the pious, and
whoever is pious will be saved from the wrath and punishment
of Allah.
29
‫‪(3) The superiority of Adam over the angels‬‬
‫ﻗﺎل ﷲ ﺗﻌﺎ�‬
‫َ َ ً َ � ٓ� �َ ْ َ ُ َ‬ ‫ْ‬ ‫َ ْ َ َ َ ﱡ َ � َ � ٰٓ � فﱢ َ ٌ ف ْ َ‬
‫ض ﺧ ِﻠ�ﻔ ۭﺔ ﻗﺎﻟﻮا أﺗﺠﻌﻞ ِﻓﻴﻬﺎ‬ ‫و ِ�ذ ﻗﺎل ر�ﻚ ِﻟﻠﻤﻠ� ِﺌﻜ ِﺔ ِإئ ﺟ ِﺎﻋ ۭﻞ ِ� ٱﻷر �‬
‫َ ُْ ُ َ ََ ْ ُ ﱢ َ�َ ََ ْ ُ ُ َ ﱢ ُ َ ْ َ ََُ ﱢ ُ � َ‬
‫س ﻟﻚ‬ ‫ﻣﻦ �ﻔ ِﺴﺪ ِﻓﻴﻬﺎ و�ﺴ ِﻔﻚ ٱﻟﺪﻣﺎء وﻧﺤﻦ �ﺴﺒﺢ ِبﺤﻤ ِﺪك وﻧﻘﺪ‬
‫ﻮن )‪َ (٣٠‬و َﻋ �ﻠ َﻢ َء َاد َم ٱ ْ َﻷ ْﺳ َﻤ �ﺎ َء �ك �ﻠ َﻬﺎ ُﺛ ﱠﻢ َﻋ َﺮ َﺿ ُﻬﻢْ‬ ‫َ َ نﱢ ٓ � ْ � ُ َ َ َ ْ � ُ َ‬
‫ﻗﺎل ِإى أﻋﻠﻢ ﻣﺎ � ﺗﻌﻠﻤ‬
‫َ‬ ‫ف‬ ‫ٰ‬ ‫َ‬ ‫ْ‬ ‫� ُ‬ ‫َ � � َ � ٰٓ � َ َ َ � ۢ � ىف � ْ َ � َ ٰٓ ُ َ ٓ‬
‫ﻋ� ٱﻟﻤﻠ� ِﺌﻜ ِﺔ ﻓﻘﺎل أﻧ ِﺒ�ﻮ ِ ِبﺄﺳﻤﺎ ِء ﻫ�ﺆ� ِء ِإن ﻛﻨﺘﻢ ﺻ� ِﺪ ِﻗ ين )‪(٣١‬‬
‫ُ‬ ‫َ � � ُ ْ َ ٰ َ َ َ � َ � َ� ﱠ َ َ � ْ َ َ� ﱠ َ � َ � َ ُ � َ‬
‫ﻗﺎﻟﻮا ﺳبﺤ�ﻨﻚ � ِﻋﻠﻢ ﻟﻨﺎ ِإ� ﻣﺎ ﻋﻠﻤﺘﻨﺎ ِإﻧﻚ أﻧﺖ ٱﻟﻌ ِﻠ�ﻢ ٱﻟﺤ ِﻜ�ﻢ )‪(٣٢‬‬
‫ﺎل �أ �ﻟ ْﻢ �أ ُﻗﻞ �ﻟ ��ﻢْ‬ ‫ﺎل َﻳ ٰٓ� �� َﺎد ُم �أ ۢﻧب ْﺌ ُﻬﻢ ب �ﺄ ْﺳ َﻤ �ﺎﺋﻬ ْﻢ َﻓ �ﻠ ﱠﻤ �ﺎ �أ ۢﻧ َب �ﺄ ُﻫﻢ ب �ﺄ ْﺳ َﻤ �ﺎﺋﻬ ْﻢ َﻗ َ‬
‫َﻗ َ‬
‫ِِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬
‫َ‬
‫َ ْ�ُ َ ُْ َ َ َ � ُْ �ُُ َ‬ ‫ُ‬ ‫�‬ ‫ْ‬ ‫َ‬ ‫َ ْ‬ ‫َ‬ ‫ٰ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫نﱢ ٓ � ْ � ُ َ‬
‫ض وأﻋﻠﻢ ﻣﺎ ﺗبﺪون وﻣﺎ ﻛﻨﺘﻢ ﺗ�ﺘﻤﻮن‬ ‫ِإى أﻋﻠﻢ ﻏ�ﺐ ٱﻟﺴﻤ� ٰﻮ ِت وٱﻷر �‬
‫�ﺲ �أ َ ٰى َوٱ ْﺳ َﺘ �� بَ�َ‬ ‫)‪َ (٣٣‬و� ْذ ُﻗ �ﻠ َﻨﺎ ﻟ �ﻠ َﻤ �ﻠ ٰٓ�ﺌ �ﻜﺔ ٱ ْﺳ ُﺠ ُﺪ �وا ﻟ �� َﺎد َم َﻓ َﺴ َﺠ ُﺪ ٓو �ا إ ﱠ ٓ� إ ْبﻠ َ‬
‫ب‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫�‬
‫� َ َ �‬
‫َو�ﺎن ِﻣﻦ ٱﻟ� ٰ� ِﻔ ��ﻦ )‪(٣٤‬‬
‫]اﻟبﻘﺮة ‪[٣٤-٣٠ :‬‬

‫‪And [mention, O Muhammad], when your Lord said to the‬‬
‫‪angels, "Indeed, I will make upon the earth a successive‬‬
‫‪authority." They said, "Will You place upon it one who causes‬‬
‫‪corruption therein and sheds blood, while we exalt You with‬‬
‫‪praise and declare Your perfection?" He [Allah] said, "Indeed,‬‬
‫‪I know that which you do not know." (30) And He taught‬‬
‫‪Adam the names - all of them. Then He showed them to the‬‬
‫‪30‬‬
angels and said, "Inform Me of the names of these, if you are
truthful." (31) They said, "Exalted are You; we have no
knowledge except what You have taught us. Indeed, it is You
who is the Knowing, the Wise." (32) He said, "O Adam, inform
them of their names." And when he had informed them of
their names, He said, "Did I not tell you that I know the
unseen [aspects] of the heavens and the earth? And I know
what you reveal and what you have concealed." (33) And
[mention] when We said to the angels, "Prostrate before
Adam"; so they prostrated, except for Iblees. He refused and
was arrogant and became of the disbelievers. (34)
We learn several things from these verses, which confirm
that Allah spoke and that He still speaks; He says whatever He
wills and He speaks as He wills; and He is All-Knowing, Most
Wise.
We also learn that if the wisdom behind some of the things
that Allah creates and some of the things that He commands is
hidden to us, what we must do is surrender to Him, assume that
it is our reasoning that is flawed, and affirm the wisdom of Allah.
In these verses, we also see how Allah cared about the
angels and showed kindness to them by teaching them that
which they did not know and pointing out to them that of which
they were not aware.
31
These verses also teach us the virtue of knowledge, from
several angles:
For example, Allah highlighted His knowledge and wisdom
to His angels, and He highlighted to them the superiority of
Adam, which was based on his knowledge; knowledge is the best
characteristic that a person may have; and Allah commanded the
angels to prostrate to Adam as an honor to him, when his
superiority in knowledge became clear to them.
From this passage we also learn that it is important to test
others (by asking them questions first, before giving the answers,
instead of giving away information freely); if they are unable to
answer when tested, then the one who is superior in terms of
knowledge should tell them. This is more effective in proving the
point.
We also learn from the contrast between the fathers of
humanity and of the jinn; the superiority of Adam; the way in
which Allah honored him; the enmity of Iblees towards him; and
other lessons.
32
(4) The Jews and the Christians will never be pleased
with you until you follow their religion
َ ُ ‫َ � َ ْ ضَ ٰ َ َ � َ ُ ُ َ َ ﱠ َ ٰ َ ٰ َ تﱠ ٰ َ ﱠ َ � َ ُ ْ ُ ْ ﱠ‬
‫وﻟﻦ ﺗﺮ� ﻋﻨﻚ ٱﻟﻴﻬﻮد و� ٱﻟﻨﺼ�ﺮى ﺣى ﺗت ِﺒﻊ ِﻣﻠﺘﻬﻢ ﻗﻞ ِإن ﻫﺪى‬
َ‫ﺖ �أ ْﻫ َﻮ �ا َء ُﻫﻢ َب ْﻌ َﺪ ٱ �ﻟﺬى َﺟ �ﺎ َء َك ﻣ َﻦ ٱ �ﻟﻌ �ﻠﻢ ﻣﺎ‬َ ْ َ‫� ُ َ �ُ َ ٰ َ�ئ ن ﱠ‬
ِ ِ ِ ِ ‫ن ٱﺗبﻌ‬ ِ ‫ٱ‬
� ِ ‫� ﻫﻮ ٱﻟﻬﺪى وﻟ‬
َ ََ ‫َ ﱟ‬ � َ َ �
�� ‫� ِﻣﻦ و ِ� و� ﻧ ِﺼ ي‬ ِ ‫ﻟﻚ ِﻣﻦ ٱ‬
[١٢٠ : ‫]اﻟبﻘﺮة‬
The Jews and the Christians will never be pleased with you
until you follow their religion. Say: Verily the guidance of Allah
is the [only] guidance. If you were to follow their desires after
the knowledge that has come to you, then you would have
neither protector nor helper against Allah.
[Surah al-Baqarah 2:120]
Here Allah tells His Messenger ‫ ﷺ‬that the Jews and
Christians will never be pleased with him unless he follows their
religion, because they call people to the religion which they
themselves are following, claiming that it is truth. So say to them:
{Verily the guidance of Allah} with which I have been sent {is the
[only] guidance}.
33
With regard to what they are following, it is whims and
desires, based on the fact that Allah then says: {If you were to
follow their desires after the knowledge that has come to you,
then you would have neither protector nor helper against
Allah}.
This represents stern instructions not to follow the whims
and desires of the Jews and Christians, or to imitate them in that
which is exclusive to their religions. Although this is addressed to
the Messenger of Allah ‫ﷺ‬, his Ummah is also included in that,
because what matters is the general application of the verse,
regardless of whom it specifically addresses, just as what matters
is the general meaning of the text, not the specific reason for
which it is given.
34
(5) We have made of you an Ummah justly balanced
َ � ََ ‫َ � َٰ َ َ َ � َٰ � ْ � ﱠ ً َ َ ً � َ � ُ � ُ َ َ � َ َ � ﱠ‬
‫ﺎس و��ﻮن‬ � ‫و�ﺬ ِﻟﻚ ﺟﻌﻠﻨ�كﻢ أﻣ ۭﺔ وﺳ ۭﻄﺎ ﻟﺘ�ﻮﻧﻮا ﺷﻬﺪاء ﻋ� ٱﻟﻨ‬
� َ ‫َ �َ � �َ � � َ َ� َ� ﱠ‬ ً َ ْ� ْ�َ ُ ُ ‫ﱠ‬
‫�ﺪا َو َﻣﺎ ﺟ َﻌﻠﻨﺎ ٱﻟ ِﻘ ْبﻠﺔ ٱﻟ ِ تى ﻛﻨﺖ ﻋﻠ ْﻴﻬﺎ ِإ� ِﻟﻨ ْﻌﻠ َﻢ َﻣﻦ‬ ۭ ‫ٱﻟﺮﺳﻮل ﻋﻠ��ﻢ ﺷ ِﻬ‬
َ � �َ ‫� َ ْ � � ً ﱠ‬ َ ٰ�َ ُ َ َ ‫َﱠ ُ ﱠ ُ َ ﱠ‬
‫� ﻋ ِﻘ َﺒ ْ� ِﻪ َو ِ�ن كﺎﻧﺖ ﻟ� ِﺒ ي َ�ة ِإ� ﻋ� ٱﻟ ِﺬﻳﻦ‬ ‫ﻳت ِﺒﻊ ٱﻟﺮﺳﻮل ِﻣﻤﻦ ﻳﻨﻘ ِﻠﺐ ﻋ‬
ٌ ‫وف ﱠرﺣ‬ ٌ ُ َ� ‫َ ََٰ �ْ ﱠ �َ ﱠ‬ ُ‫�ﻟ‬ ُ � ‫ﺎن ٱ‬َ � َ َ ُ� َ َ
‫�ﻢ‬ۭ ِ ۭ ‫ء‬‫ﺮ‬ ‫ﻟ‬ ‫ﺎس‬
� ‫ﻟﻨ‬‫ﭑ‬ ‫ب‬
ِ �‫ٱ‬ ‫ن‬ ‫إ‬ِ ‫ﻢ‬� ‫ﻨ‬ �‫�ﻤ‬ ‫إ‬ِ ‫ﻴﻊ‬ ‫ﻀ‬ �
ِ ِ ‫ك‬ ‫ﺎ‬‫ﻣ‬‫و‬ � ‫ٱ‬ ‫ى‬‫ﺪ‬ ‫ﻫ‬
[١٤٣ : ‫]اﻟبﻘﺮة‬
Thus We have made of you an Ummah justly balanced, that
you might be witnesses over humankind, and the Messenger
might be a witness over you; and We prescribed the qibla
towards which you used to face, only in order to know those
who would follow the Messenger from those who would turn
on their heels. It was indeed difficult, except for those whom
Allah guided. Allah will never let your faith go to waste, for
Allah is to all people Most Compassionate, Most Merciful.
In this verse, Allah mentions the means of guidance for this
Ummah in general terms and how Allah blesses this Ummah,
then He says:
35
{Thus We have made of you an Ummah justly balanced} that is,
following a moderate and just way. Anything other than the
moderate middle way comes under the heading of extremes that
are subject to prohibition. So Allah has made this Ummah justly
balanced in all matters of religion and justly balanced with
regard to belief in the Prophets, so that they do not go to
extremes in veneration, as the Christians did, or in disrespect, as
the Jews did. The Muslims believe in all the Prophets in an
appropriate manner. They also follow a moderate middle way
with regard to laws, avoiding the strictness and restrictions of
the Jews and the lenience of the Christians.
With regard to matters of purification and food, the
Muslims are not like the Jews, whose prayers cannot be valid
unless they are offered in their synagogues, and whom not even
water can purify from impurities. Good things were forbidden to
them, as a punishment. And they are not like the Christians, who
do not regard anything as impure or forbid anything; rather they
permitted (as food) anything that walks or crawls on the face of
the earth.
The Muslims' way of purification is the most perfect and
complete; Allah has permitted to them good things in the area
of food, drinks, clothing and marriage, and He has forbidden to
them whatever is impure in those areas. Hence this Ummah has
the most perfect religion, the best manners, and the most
virtuous deeds.
36
Allah has bestowed upon them knowledge, forbearance,
justice and kindness that He did not bestow upon any other
nation. Hence they are {an Ummah justly balanced}, that is a
perfect community to be {witnesses over humankind}. Because
of their justice and fair ruling, they pass judgement between
people of other religions, but no one else passes judgement on
them. Whatever the Ummah testifies is acceptable should be
accepted; whatever they testify is unacceptable should be
rejected. If it is asked: how can they pass judgement on others
when the testimony of each disputant is unacceptable to the
other? The response is that rather the view of one of the
disputants will not be acceptable, because there is the suspicion
of bias, but when this suspicion is not present and there is
complete justice, as is the case with this Ummah, then it is
acceptable, because what matters is passing judgement on the
basis of justice and truth, the condition of which is knowledge
and justice, which are both present in this Ummah. Therefore,
its judgement is to be accepted.
If anyone has any doubts about the virtue of this Ummah,
and wants someone to testify in its favor, the one to do that is
the most perfect of Allah's creation, their Prophet ‫ﷺ‬, hence
Allah says: {and the Messenger might be a witness over you}.
One aspect of the testimony of this Ummah over others is
that on the Day of Resurrection, when Allah asks the Messengers
whether they conveyed the message, and He asks the nations
who rejected them whether they received the message or not,
37
and they deny that the Prophets conveyed the message to them,
the Prophets will ask this Ummah for testimony, and its Prophet
‫ ﷺ‬will speak in its favor (so that its testimony might be
accepted).
This verse also indicates that the consensus of this Ummah
constitutes definitive proof, and that they are protected from
error, because Allah describes them as {justly balanced}. If we
were to assume that they agreed upon error, they could not have
been described as justly balanced, except in a few issues.
Because Allah says {that you might be witnesses over
humankind}, this implies that if they testify on a particular
matter that Allah has permitted it, forbidden it or made it
obligatory, then they cannot be wrong.
We also learn from this verse that issuing verdicts,
testifying, giving fatwas and so on are things that can only be
accepted from people of good character, those who are {justly
balanced}.
38
(6) Those to whom We gave the scripture know the
Prophet as they know their own sons
ً َ ‫� َ َ َ ْ َٰ ُ ُ � َٰ َ َ ْ ُ َ ُ � َ َ ْ ُ َ �ْ َ� َ ُ ْ َ ﱠ‬
ْ‫�ﻘﺎ ﱢﻣ ْﻨ ُﻬﻢ‬
ۭ �� ‫ٱﻟ ِﺬﻳﻦ ءاﺗيﻨ�ﻬﻢ ٱﻟ ِ�ﺘ�ﺐ �ﻌ �ﺮﻓﻮﻧﻪۥكﻤﺎ �ﻌ �ﺮﻓﻮن أﺑﻨﺎءﻫﻢ و ِ�ن ﻓ‬
َ � َ ُ ‫� �ُ َ � َ ﱠ‬
‫ﻟ َ��ﺘ ُﻤﻮن ٱﻟﺤﻖ َوﻫ ْﻢ � ْﻌﻠ ُﻤﻮن‬
[١٤٦ : ‫]اﻟبﻘﺮة‬
Those to whom We gave the scripture know him [the Prophet]
as they know their own sons; but some of them conceal the
truth knowingly.
Here Allah tells us that it was well established among the
People of the Book, and they knew, that Muhammad ‫ ﷺ‬was the
Messenger of Allah and that what he brought was truth; they
were as certain of that as they were certain of their own sons,
who they would not confuse with anyone else. Their knowledge
of Muhammad ‫ ﷺ‬was of such a level that there could be no
doubt or confusion about it at all.
But some of them - in fact the majority of them - who
disbelieved in him concealed this testimony knowingly, despite
that certainty. {And who does greater wrong than those who
39
conceal a testimony they have received from Allah} (2: 140).
This provided consolation to the Messenger ‫ ﷺ‬and the
believers, and warned them about the evil and specious
arguments of these people. But some of them did not knowingly
conceal the truth, some of them believed in him, and some
disbelieved in him out of ignorance.
The one who has knowledge is obliged to disclose the truth,
explain it and make it attractive to people with whatever means
he can of eloquence, proof, examples and so on. He must also
show falsehood to be false, distinguish it from the truth, and
make it look displeasing and unattractive, with whatever means
he can. Those who conceal the truth did the opposite of what
they were commanded to do, which had a negative impact on
their character and attitude.
40
(7) Remember Me; I will remember you. Give thanks to
Me, and do not be ungrateful.
ُ ُ � َ َ َ � ُ � ْ َ ْ � ْ � ْ � ٓ‫َ ْ � ُ ن‬
ِ ‫وى أذ�ﺮ�ﻢ وٱﺷﻜﺮوا ِ� و� ﺗ�ﻔﺮ‬
‫ون‬ ِ ‫ﻓﭑذ�ﺮ‬
[١٥٢ : ‫]اﻟبﻘﺮة‬
Therefore, remember Me; I will remember you. Give thanks to
Me, and do not be ungrateful.
Hence Allah says: {Therefore, remember Me; I will
remember you}. Here Allah commands us to remember Him,
and He promises the best of rewards for that, which is that He
remembers those who remember Him. The Messenger ‫ ﷺ‬has
told us in a hadith qudsi that Allah says:
«Whoever remembers Me to himself, I will remember him to
Myself; whoever remembers Me in a gathering, I will
remember him in a gathering better than it.» (at-Tirmidhi)
Allah tells us that the best of dhikr (remembrance of Him) is
that which occurs simultaneously in the heart and on the lips.
This is the dhikr that leads to increased knowledge of Allah and
love for Him, and brings a greater reward. Dhikr is the essence of
41
gratitude, hence He enjoins it in particular, then follows that with
the command to show gratitude in general, as He says: {Give
thanks to Me} that is, for these blessings that I have bestowed
upon you, and because I have warded off from you all sorts of
harm. Gratitude may be in the heart, which means affirming and
acknowledging the blessings; it may be on the lips, in the form of
dhikr and words of praise; or it may take the form of physical
actions such as obeying Allah, submitting to His commands and
avoiding that which He has forbidden. By means of gratitude, the
existing blessings will continue, and further blessings will be
added to them. Allah says: {…If you give thanks, I will surely give
you more…} (Ibraheem 14: 7)
In these two verses, Allah instructs us to give thanks after
receiving the spiritual blessings of knowledge, purification and
learning good manners, as well as being helped to do good
deeds, and He tells us that this is the greatest of blessings; in fact,
it is the real blessing that will last after other blessings vanish.
The one who is guided and enabled to acquire knowledge or do
good deeds should give thanks to Allah for that, so that He may
increase His blessings to them and so as to ward off self-
admiration. So they should busy themselves with giving thanks.
Because the opposite of gratitude is ingratitude, Allah
forbids its opposite and says: {and do not be ungrateful}. What
is meant by ingratitude here is the opposite of gratitude; it is
ingratitude for and denial of blessings, and the failure to
appreciate them and fulfil one's duties with regard to them. It
42
may be understood as being general in meaning, hence
ingratitude is of many types, the most serious of which is
disbelief in Allah, then sins of different types, such as associating
others with Allah and sins that are less serious than that.
43
(8) Seek help through patience and prayer; for Allah is
with those who are patient.
َ ٰ ‫ﱠ �َ َ َ ﱠ‬ ٰ � ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ْ َ ُ � ﱠ ْ َ ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﺳﺘ ِﻌﻴﻨﻮا ِبﭑﻟﺼ ب �� وٱﻟﺼﻠﻮ ِة ِإن ٱ� ﻣﻊ ٱﻟﺼ� ِب ��ﻦ‬
[١٥٣ : ‫]اﻟبﻘﺮة‬
O you who believe, seek help through patience and prayer; for
Allah is with those who are patient.
Here Allah commands the believers to seek help in their
religious and worldly affairs {through patience and prayer}.
Patience means controlling oneself in the face of that which one
dislikes. That is of three types: (1) patience in obedience to Allah,
so that you will do it; (2) patience in refraining from disobedience
to Allah, so that you will not do it; (3) and patience in accepting
the decree of Allah when it is hard, so that you will not resent it.
Patience is a great help in all matters, and there is no way
for one who is not patient to achieve his goals, especially with
regard to acts of worship that are difficult and are to be done
regularly, because they require a great deal of patience to bear
the hardship involved. If the one who does these acts of worship
adheres to patience, he will attain success, but if he is deterred
44
by difficulty and hardship, and does not have the patience to
persist in these acts of worship, he will not achieve anything, and
he will be deprived.
Similarly, the sin for which one has a strong inclination and
which is within one's means is something that cannot be resisted
except by means of great patience, resisting one's inclination for
the sake of Allah and by seeking Allah's help to protect one from
it, for it is one of the greatest temptations and is also a very
difficult test, especially if it is ongoing. In such cases willpower
and physical strength grow weak, and it may lead to resentment,
unless one resists it by means of patience for the sake of Allah
and puts one's trust in Him, turning to Him and expressing one's
constant need for His help.
Therefore, we know that patience is something that people
need; in fact, they are in desperate need of it in all situations.
Hence Allah has enjoined it and tells us that He is {with those
who are patient} that is, He is with those for whom patience is
second nature. He is with them in the sense of helping and
guiding them, thus hardships and difficulties become easy for
them, they become able to cope with any serious matter and
nothing is difficult for them. This kind of 'being with' is indicative
of Allah's love, help, support and closeness, and it is a great
privilege that is bestowed upon those who are patient. If those
who are patient did not have any virtue other than the fact that
Allah is with them, that would be sufficient honor for them. As
for 'being with' in a general sense, it means that Allah is with us
45
by His knowledge and power, as Allah says: {...He is with you
wherever you may be...} (al-Hadeed 57: 4) This is general in
meaning and applies to everyone.
Allah enjoins seeking help through prayer because prayer is
the foundation of the faith and the light of the believers; it is the
connection between the slave and his Lord. If a person's prayer
is complete, including every obligatory and sunnah action, and it
is done with the presence of mind that is its essence, when the
individual begins to pray, feeling that he is indeed standing
before his Lord, standing like a well-disciplined slave, focusing on
everything that he says and does, fully immersed in conversing
with his Lord and calling upon Him, then this prayer is most
certainly one of the greatest helps in all one's affairs. Prayer
restrains one from shameful and evil acts, because this focus in
prayer will lead him to comply with the commands of his Lord
and heed His prohibitions. This is the prayer through which Allah
has enjoined us to seek help in all our affairs.
46
(9) To Allah we belong, and to Him is our return.
ُ َْ َ َ َْْ َ ‫ََْ ۢ ﱢ‬ ُ � َ ْ ‫� ۢء ﱢﻣ َﻦ ٱ �ﻟ َﺨ‬
ْ َ‫َ � َ ْ � َ ﱠ � ش‬
‫ﺲ‬� ‫ﻧﻔ‬ ‫ﻷ‬ ‫ٱ‬‫و‬ ‫ل‬
ِ ٰ
‫ﻮ‬ ‫ﻣ‬‫ﻷ‬ ‫ٱ‬ ‫ﻦ‬‫ﻣ‬ ‫ﺺ‬
� ‫ﻘ‬ ‫ﻧ‬‫و‬ ‫�ع‬ ‫ﺠ‬ ‫ﻟ‬ ‫ٱ‬‫و‬ ‫ف‬
ِ ‫ﻮ‬ ٍ �ِ ‫وﻟﻨبﻠﻮﻧ�ﻢ‬
�
‫� َ َ� � َ َُْٰ ﱡ َ ٌ َ � ٓ� ﱠ‬ َ ‫َوٱ ﱠﻟﺜ َﻤ َ ٰﺮت َو َ� شﱢ� ٱ ﱠ‬
‫( ٱﻟ ِﺬﻳﻦ ِإذا أﺻ�ﺒﺘﻬﻢ ﻣ ِﺼيب ۭﺔ ﻗﺎﻟﻮا ِإﻧﺎ‬١٥٥) ‫ﻟﺼ ٰ� ِب ��ﻦ‬ � ِ
ٌ َ ْ َ َ ْ ‫� ۟ � ٰٓ َ َ � ْ ْ َ � َ ٌ ﱢ ﱠ ﱢ‬ َ � �‫ﱠ‬ �
‫( أوﻟ� ِﺌﻚ ﻋﻠﻴ ِﻬﻢ ﺻﻠ ٰﻮ ۭت ﻣﻦ ر� ـ ِﻬﻢ ورﺣﻤ ۭﺔ‬١٥٦) ‫� َو ِ�ﻧﺎ ِإﻟ ْ� ِﻪ َ ٰر ِﺟ ُﻌﻮن‬ ِ ِ
َ ُ َ ْ ُ � ُ ُ َ ٰٓ � ۟ � َ
(١٥٧) ‫وأوﻟ� ِﺌﻚ ﻫﻢ ٱﻟﻤﻬﺘﺪون‬
[١٥٧-١٥٥ : ‫]اﻟبﻘﺮة‬
We will certainly test you with something of fear and hunger,
and loss of property, lives and crops, but give glad tidings to
those who patiently persevere (155) Who say, when afflicted
with calamity: To Allah we belong, and to Him is our return
(156) They are the ones on whom blessings and mercy from
their Lord are [bestowed], and they are the ones who are
guided (157)
Here Allah tells us that He will inevitably test His slaves with
all sorts of trials and tribulations, in order to distinguish the
sincere from the liars, and the impatient from the patient. This is
His way with His slaves, because if times of ease were to persist
47
for people of faith, without any trials, it would not be clear who
is who, and that would lead to mischief.
The wisdom of Allah dictates that good people should be
distinguished from bad people. The purpose of tests is not to
cause the believers to lose their faith or turn away from the
religion, for Allah will not let the faith of the believers go to
waste. But in this verse He tells us that He will test His slaves
{with something of fear} of their enemies {and hunger}. That is,
He will test them with a little of these things, because if He tested
them with extensive fear or hunger, they would be destroyed,
but the purpose of tests is to purify, not to destroy.
{and loss of property} - this includes everything that may
befall wealth and property, such as vermin, drowning and other
types of loss, or the seizing of wealth by evildoers, such as unjust
rulers, bandits and the like.
{lives} that is, loss of loved ones such as children, relatives
and friends. It also includes various kinds of diseases that may
affect the individual or one of his loved ones.
{and crops} that is, grains and the fruits of palm trees and
other kinds of trees and plants, because of intense cold, hail,
burning, plagues of locusts and so on.
These things will inevitably happen, because the All-
Knowing, All-Aware has told us of it, and it happened as He
foretold. When it happens, people respond in one of two ways,
either impatience or patience.
48
The one who is impatient suffers two calamities: the loss of
what he loves, which is the calamity that he has been stricken
with, and loss of something greater than that, which is the
reward for obeying Allah's command to be patient. Thus he
incurs loss and deprivation of reward and whatever he has of
faith decreases. He misses out on patience, acceptance and
gratitude, and he becomes resentful, which is indicative of a lack
of faith.
As for the one whom Allah enables to be patient when
calamities occur, he controls himself and stops himself
developing any resentment that could be reflected in his words
or deeds. He seeks reward for it from Allah, and he knows that
the reward he will attain for his patience is greater than the
calamity that has befallen him. In his case, the calamity turns into
a blessing, because it becomes a means of attaining something
better and more beneficial for him than what he lost. So he
obeys the command of Allah and earns reward.
Hence Allah says: {but give glad tidings to those who
patiently persevere} that is, give them the glad tidings that they
will be rewarded without measure.
Those who are patient are those who attain these great glad
tidings and immense gifts. Then Allah describes them thus: {who
say, when afflicted with calamity} - calamity is anything that
causes mental anguish or physical harm, or both, such as the
things mentioned above. {To Allah we belong} that is, Allah
49
owns us and we are under His control; we have no control over
our own selves and property at all. If we are tested with regard
to some of it, then the Most Merciful has decreed something
concerning His slaves and their property as He wills, so there
should be no objection to Him. Rather it is part of being a true
slave of Allah (uboodiyah) to realize that the calamity has been
decreed by the Sovereign, the Most Wise, Who is more merciful
to him than he is to himself. This gives him a sense of
contentment and acceptance of Allah's decree, which makes him
grateful to Allah for decreeing for His slave that which is good for
him, even if he does not realize it.
In addition to the fact that we belong to Allah, we will return
to Him on the Day of Resurrection, when He will requite each
person in accordance with his deeds. So if we show patience and
seek reward, we will find our reward waiting for us with Him, but
if we are impatient and resentful, our share will be nothing but
resentment and the loss of reward. Knowing that we are slaves
of Allah and will return to Him is among the greatest means of
attaining patience.
{They} that is, the ones who have this characteristic of
patience as described above {are the ones on whom blessings
and mercy from their Lord are [bestowed]} that is, His praising
them and highlighting their high status. His mercy is great; by His
mercy towards them, He enables them to be patient, by virtue
of which they will attain a perfect reward. {and they are the ones
who are guided} and who know the truth; they know that they
50
belong to Allah and that they will return to Him, so they act
accordingly, thus showing patience for the sake of Allah.
This verse indicates that the one who is not patient will have
the opposite of what they have. This implies that he is
condemned by Allah and will be punished; it is also indicative of
misguidance and loss. How great is the difference between the
two types of people; how little is the trouble that the patient may
have to bear, and how great is the trouble that the impatient will
face.
These two verses refer to training oneself to deal with
calamity before it happens, so as to make things easier when it
does happen; they also tell us what his response should be when
calamity strikes, which is to be patient, how to help oneself
develop patience, and what those who are patient will have of
reward. We also learn that the situation of one who is impatient
is the opposite of the situation of one who is patient.
These trials and tests have been Allah's way with those who
have gone before, and you will find no change in Allah's way (33:
62).
51
(10) What is righteousness?
ْ َ ‫َ �ٰ ﱠ � ﱠ‬ ْ َ � َ ْ‫� ْ َ � ﱠ � ُ َ � � ُ ُ َ � ْ َ َ � َ ش‬
‫� ِق وٱﻟﻤﻐ �ﺮ ِب وﻟ� ِﻜﻦ ٱﻟ ِب� ﻣﻦ‬ � ‫ﻟ�ﺲ ٱﻟ ِب� أن ﺗﻮﻟﻮا وﺟﻮﻫ�ﻢ ِﻗبﻞ ٱﻟﻤ‬
ٰ � ‫ﺎل َﻋ‬
� َ ‫َء َاﻣ َﻦ بﭑ �� َوٱ �ﻟ َﻴ ْﻮم ٱ �ﻟ ��ﺎﺧﺮ َوٱ �ﻟ َﻤ �ﻠ ٰٓ�ﺌ �ﻜﺔ َوٱ �ﻟ� َﺘ ٰ�ﺐ َوٱ ﱠﻟﻨب ﱢﻴ ۧ� َﻦ َو َء تَاى ٱ �ﻟ َﻤ‬
ِ ِ ِ ِ ِ � ِ ِ ِ ِ
‫َ ﱠ � نَ ف‬
�ِ ‫ن َو‬ ‫�ﻞ وٱﻟﺴﺎ ِﺋ ِ يﻠ‬ ‫ب‬ ‫ﻟﺴ‬ ‫ن َوٱ ْﺑ َﻦ ٱ ﱠ‬ َ‫� َوٱ �ﻟ َﻤ َﺴ ٰ�ﻜ ن‬
ٰ َ �ٰ ‫ُﺣ ﱢبﻪۦ َذوى ٱ �ﻟ ُﻘ ْﺮ َ ٰى َوٱ �ﻟ َﻴ َﺘ‬
ِ ِ ‫ِ ي‬ ‫ب‬ � ِ
� ُ ََٰ َ ْ ْ َ َ ُ ُ � َ َ ٰ � ‫َ � َ َ ﱠ � ٰ َ َ َ تَ ﱠ‬ َ ‫ﱢ‬
‫ﺎب وأﻗﺎم ٱﻟﺼﻠﻮة وءاى ٱﻟﺰ�ﻮة وٱﻟﻤﻮﻓﻮن ِبﻌﻬ ِﺪ ِﻫﻢ ِإذا ﻋ�ﻬﺪوا‬ ِ ‫ٱﻟﺮﻗ‬
� ُ َ َ َ � َ ٰٓ � ۟ � � َ � َ َ � ‫َ ف � َ � َ � َ ضﱠ ﱠ‬ ‫َوٱ ﱠ‬
‫س أوﻟ� ِﺌﻚ ٱﻟ ِﺬﻳﻦ ﺻﺪﻗﻮا‬ ‫ﺄ‬ ‫ب‬ ‫ﻟ‬ ‫ٱ‬ ‫ن‬ ‫ﻟﺼ ٰ� ب��ﻦ � ٱﻟبﺄﺳﺎ ِء وٱﻟ�ا ِء و ِﺣ ي ن‬
� ِ �ِ
َ ُ ‫�ٓ َ ُ � ﱠ‬ �
‫َوأ ۟وﻟ ٰ� ِﺌﻚ ﻫ ُﻢ ٱﻟ ُﻤﺘﻘﻮن‬
[١٧٧ : ‫]اﻟبﻘﺮة‬
It is not righteousness that you turn your faces towards east
or west; rather righteousness is to believe in Allah and the
Last Day, the angels, the Book, and the Prophets; to spend
from your wealth, despite your love for it, on kinsfolk,
orphans, the needy, wayfarers and those who ask, and for the
ransom of slaves; to establish prayer and give zakah; to fulfil
the covenants you make; to be patient in the face of hardship
and adversity, and in times of conflict. Such are the true
believers, and such are the pious.
52
{It is not righteousness that you turn your faces towards
east or west} that is, this is not the righteousness that is
expected from people, therefore discussing it at length and
arguing about it is a kind of effort that only leads to division and
dispute. This is similar to the words of the Prophet ‫ﷺ‬:
«The strong man is not the one who wrestles others to the
ground; rather the strong man is the one who controls himself
when he is angry.» (Bukhari and Muslim)
{rather righteousness is to believe in Allah} that is, that He
is one God, He possesses all the attributes of perfection and is
far above all shortcomings.
{and the Last Day} This refers to everything that Allah has
told us in His Book, or that the Messengers have told us, of what
happens after death.
{the angels} whom Allah has described to us in His Book,
and His Messenger ‫ ﷺ‬has also described.
{the Book} this refers to all the Books that Allah sent down
to His Messengers, the greatest of which is the Qur'an. Thus we
believe in all that it contains of stories and rulings
{and the Prophets} in general, and especially the last and
best of them, Muhammad ‫ﷺ‬.
53
{to spend from your wealth} this refers to everything that
an individual may possess of wealth, whether it is great or small.
What is meant is giving
{despite your love for it} that is, love of wealth. Here Allah
highlights the fact that wealth is something that people love and
find it hard to give to others.
If a person gives of his wealth, despite his love for it, in order
to draw closer to Allah, this is indicative of his faith. Part of giving
one's wealth despite one's love for it is to give charity when one
is healthy and inclined to be stingy, hoping to become rich and
fearing poverty. Similarly, giving charity when one does not have
much is better, because in this situation one may want to keep
it because of what is expected of need and poverty. It is also
better to give what is precious and what one loves of one's
wealth, as Allah says: {You will never attain righteousness until
you spend [in charity] of that which you love...} (Al Imran 3: 92)
All of those who do these things are among those who give their
wealth despite their love for it.
Then Allah tells us of those on whom it is to be spent, who
are the most deserving of your kindness, such as {kinsfolk},
those whose joys and sorrows you share; they are the ones who
support one another and help one another to pay the diyah
(blood money) if need be. It is the best and most proper of
righteousness to take care of kinsfolk by spending on them and
54
speaking kindly to them, according to how closely they are
related and the extent of their need.
{orphans} who have no breadwinner and do not have the
strength to be independent of means. This highlights to us Allah's
mercy towards His slaves, and shows us that He is more merciful
to them than a father to his child, because Allah has enjoined His
slaves, and made it obligatory for them, to spend some of their
wealth on those who have lost their parents, so that they be
equal to those who have not lost their parents. Moreover, as the
reward matches the nature of the deed, whoever shows mercy
towards the orphans of another, mercy will be shown to his
orphan (if he dies).
{the needy} this refers to those whose are subdued by need
and humiliated by poverty. They have rights over the rich, so as
to ward off or reduce their need; hence the rich should give as
much as they can afford.
{wayfarers} the wayfarer is the stranger who is cut off in a
foreign land. Allah encourages His slaves to give him some of
their wealth in order to help him on his journey, because he is
most likely in need of help and has a great deal of expenses.
Hence the one on whom Allah has bestowed the blessings of
living comfortably in his homeland and so on should show
compassion towards his brother who is a stranger, and help him
in whatever way he can, even if that is by giving him food or a
55
means of transportation, or protecting him from any wrongdoing
that may befall him, and so on.
{and those who ask}. They are the ones who are faced with
some troubles or desperate need which dictate that they should
go and ask for help, such as one who has to pay for damage
caused accidentally or has to pay a tax that has been imposed by
the authorities. This also applies to one who asks people for
donations for the maintenance of public utilities, such as
mosques, schools, bridges and the like; such a person has the
right to ask even if he is rich.
{and for the ransom of slaves} this includes manumission
and helping others with it; giving money to a mukatib (slave with
a contract of manumission) so that he can pay off his master;
ransoming captive Muslims from the disbelievers; and paying
ransoms in the case of those who are being held by evildoers.
{to establish prayer and give zakah}. We have seen above
that Allah often mentions prayer and zakah together because
they are the best acts of worship, for they are spiritual, physical
and financial. By means of them a person's faith and certainty
may be evaluated.
{to fulfil the covenants you make}. A covenant means
fulfilling that which Allah has made binding or that which one has
made binding upon oneself. That includes all the rights of Allah,
which Allah has enjoined upon His slaves so that they have
become binding and form part of the covenant, hence they are
56
obliged to fulfil them. It also includes the rights of other people
that Allah has enjoined upon them, and the obligations that an
individual takes upon himself, such as oaths, vows and so on.
{to be patient in the face of hardship} that is, poverty,
because the poor man needs patience in many ways, as he is
going through ongoing psychological distress and physical pain
that no one else is going through. When he sees rich people
enjoying that which is beyond his means, he feels distress. When
he or his dependents go hungry, he feels distress. If he eats food
that does not suit him (because he cannot afford anything else),
he feels distress. If he goes naked or almost naked, he feels
distress. When he thinks of his current situation and what he
expects to face in the future, he feels distress. When faced with
cold that he cannot ward off, he feels distress. All of these and
similar calamities he is enjoined to face with patience, seeking
reward with Allah and hoping for it.
{and adversity} — this refers to sickness of all types,
including fever, injuries, stomach ailments and pain in any part
of the body, even toothache or aching fingers and so on. He
needs to have patience in facing all of these things, because he
feels weak and helpless and is suffering physical pain that is very
difficult to bear, especially when it goes on for a long time. So he
is enjoined to be patient and to seek reward with Allah.
{and in times of conflict} that is, times of fighting enemies
whom we are enjoined to fight, because engaging in physical
57
fighting is very difficult, and a person may fear being killed,
injured or captured. So in this situation he needs to be patient
and seek reward with Allah, hoping for reward from Allah, from
Whom come the help and victory that He has promised to those
who are patient.
{Such} that is, those who have the characteristics
mentioned above, such as correct belief, and good deeds that
are the result and proof of faith, and good manners that reflect
the dignity of the individual and the essence of true humanity -
such people are {the true believers} who are sincere in their
faith because their deeds are a confirmation of that faith.
{and such are the pious} because they have given up what
is forbidden and have done what is enjoined, and these qualities
inevitably include all good characteristics; fulfilling covenants
includes all Islamic teachings.
The acts of worship mentioned in this verse are the greatest
acts of worship, and the one who does them is more likely to do
others. Such are the righteous people who are sincere and pious.
We know what Allah has connected to these matters of
reward in this world and in the hereafter, but this is not the place
to discuss that in detail.
58
(11) Fasting is prescribed to you so you may become pious
َ � � َ َ � َ � ُ َ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � � َ َ � ْ � ُ ﱢ‬
ْ‫ﻳﻦ ﻣﻦ َﻗ ْبﻠ ��ﻢ‬
ِ ِ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ﻛ ِﺘﺐ ﻋﻠ��ﻢ ٱﻟﺼ�ﺎم كﻤﺎ ﻛ ِﺘﺐ ﻋ� ٱﻟ ِﺬ‬
َ ُ‫�َ� �ْ َﱠ‬
‫ﻟﻌﻠ�ﻢ ﺗﺘﻘﻮن‬
[١٨٣ : ‫]اﻟبﻘﺮة‬
O you who believe! Fasting is prescribed to you as it was
prescribed to those who came before you, that you may
become pious.
Here Allah tells us of the blessings that He has bestowed
upon His slaves by enjoining them to fast as He enjoined it upon
previous nations, because it is one of the laws and commands
that are in the best interests of people in all times.
This verse also offers encouragement to this Ummah, that
they should compete with others in striving to do perfect deeds
and hastening to acquire righteous qualities; this is not
something too burdensome which they have been singled out to
do.
Then Allah tells us of the wisdom behind the prescription of
fasting, as He says {that you may become pious}. Fasting is one
59
of the greatest means of developing piety, because it involves
obeying the command of Allah and avoiding that which He has
forbidden.
Part of the piety that fasting involves is that the fasting
person refrains from that which Allah has forbidden to him of
food, drink, intercourse and so on, to which he is naturally
inclined, seeking thereby to draw closer to Allah, hoping for His
reward by giving up these things. This is part of piety. Piety also
includes the following:
- The fasting person trains himself to remember that Allah is
always watching, so he gives up things that he desires even
though they may be available to him, because he knows that
Allah is watching him.
- Fasting narrows the pathways of the Shaytan, who flows
through the son of Adam like blood. Fasting weakens the
Shaytan's influence and reduces sins.
- The fasting person usually does many acts of worship and
obedience, which are characteristics of piety.
- By fasting, the rich man feels the pain of hunger, which makes
him inclined to help the poor and destitute. This is also a
characteristic of piety.
60
(12) When My slaves ask you concerning Me, I am
indeed close to them; I answer the call of the caller.
َ َ َ ‫ُ َ ْ َ َ ﱠ‬ � ٌ َ ‫َ فﱢ َ ىفﱢ‬ َ َ �� َ َ َ
ِ ‫و ِ�ذا ﺳﺄﻟﻚ ِﻋب ِﺎدى ﻋى ﻓ ِﺈ ﻗ ��ﺐ أ ِﺟ�ﺐ دﻋﻮة ٱﻟﺪ �اع ِإذا دﻋ‬
‫ﺎن‬
َ ُ ُ َْ ْ ُ�َ � � ُ ُْ�َ � ُ َ ْ َ�َ
‫ﻓﻠ�ﺴﺘ ِﺠﻴﺒﻮا ِ� وﻟﻴﺆ ِﻣﻨﻮا ِبى ﻟﻌﻠﻬﻢ ﻳﺮﺷﺪون‬
[١٨٦ : ‫]اﻟبﻘﺮة‬
When My slaves ask you concerning Me, I am indeed close [to
them]; I answer the call of the caller when he calls on Me. So
let them respond to Me, and believe in Me, that they may be
rightly guided.
This is the answer to a question. Some of his Companions
asked the Prophet ‫ﷺ‬: O Messenger of Allah, is our Lord close to
us so that we may whisper to Him or is He far away so that we
should call out to Him? Then the words {When My slaves ask
you concerning Me, I am indeed close [to them]} were revealed,
because Allah is Ever-Watchful, Witness (to everything); He can
see what is secret and what is yet more hidden; He knows even
the most stealthy glance of the eyes and all the secrets that
hearts conceal. He is also close to the one who calls upon Him,
61
in the sense that He is quick to respond. Hence He said: {I answer
the call of the caller when he calls on Me}.
Calling or supplication (du'a) is of two types: (1) supplication
of worship and (2) supplication of asking.
Allah's closeness is of two types: (1) closeness to all of His
creation by His knowledge and (2) closeness to those who
worship Him and call upon Him by responding, helping, and
guiding.
Whoever calls upon his Lord with focus and presence of
mind, offering supplication as prescribed in Islam, with no
impediment to receiving a response to his supplication - such as
consuming haram wealth or haram food, and so on - then Allah
has promised to answer him, especially if he fulfils the conditions
of supplication which are responding to Allah by obeying His
commands and heeding His prohibitions in word and deed, and
having faith that makes a response inevitable.
Hence He says: {So let them respond to Me, and believe in
Me, that they may be rightly guided} that is, so that they will be
guided to believe and do righteous deeds, which will rid them of
errors that are contrary to faith and righteous deeds. Faith in
Allah and responding to His commands are the means of
attaining knowledge, as Allah says: {O you who believe. If you
fear Allah, He will give you the insight to distinguish between
right and wrong...} (al-Anfal 8: 29)
62
(13) An accepted Hajj brings no less a reward than paradise
َ ُ ُ ََ َ َ َ ََ ‫ﱠ � َ ﱠ‬ َ َ َ َ َ ٌ َٰ �ْ ‫� َ ﱡ � ْ ُ ٌ ﱠ‬
‫ﻴﻬﻦ ٱﻟﺤﺞ ﻓ� رﻓﺚ و� ﻓﺴﻮق‬ ِ ‫ٱﻟﺤﺞ أﺷﻬ ۭﺮ ﻣﻌﻠﻮﻣ� ۭﺖ ﻓﻤﻦ ﻓﺮض ِﻓ‬
َ�ْ‫� َو َﺗ َﺰ ﱠو ُد �وا َﻓﺈ ﱠن َﺧ ي‬ُ � ‫ﻮا ﻣ ْﻦ َﺧ ْ ۢ� َ� ْﻌ �ﻠ ْﻤ ُﻪ ٱ‬ � �َ َْ َ َ ‫َ َ ف � َ ﱢ‬ ََ
ِ �‫ي‬ ِ ‫و� ِﺟﺪال ِ� ٱﻟﺤﺞ وﻣﺎ ﺗﻔﻌﻠ‬
ٰ َ � َ ْ ۟ � ٰٓ َ ُ‫ﱠْ َ ٰ َ ﱠ‬ ‫ﱠ‬
‫ﻮن ﻳ�ﺄو ِ� ٱﻷﻟﺒ� ِﺐ‬ ِ ‫ﻘ‬‫ﺗ‬ ‫ٱ‬‫و‬ ‫ى‬ ‫ﻮ‬ ‫ﻘ‬ ‫ﻟﺘ‬ ‫ٱ‬ ‫اد‬
ِ ‫ٱ‬
‫ﻟﺰ‬
[١٩٧ : ‫]اﻟبﻘﺮة‬
The Hajj takes place in the well-known months. Whoever
undertakes to perform Hajj during them, there should be no
lewdness, nor wrongdoing, nor quarrelling during the Hajj.
And whatever good you do, Allah knows it. And take provision
[with you] for the journey, but the best of provisions is piety.
So fear Me, O people of understanding.
The purpose of Hajj is humility before Allah, seeking to draw
close to Him by means of whatever acts of worship one can do,
and keeping away from sin; in this way one's Hajj will be
accepted, and an accepted Hajj brings no less a reward than
paradise.
63
(14) Our Lord, give us good in this world and good in the
hereafter, and protect us from the torment of the fire.
َ َ ً َ َ َ َ �� ‫َ ْ ُ ﱠ َ ُ ُ َ ﱠ َ� َ َ ف ﱡ ْ َ َ َ َ ً َ ف‬
ِ �‫و ِﻣﻨﻬﻢ ﻣﻦ �ﻘﻮل ر�ﻨﺎ ء ِاﺗﻨﺎ ِ� ٱﻟﺪﻧ�ﺎ ﺣﺴﻨ ۭﺔ و ِ� ٱﻟ‬
‫ﺎﺧﺮ ِة ﺣﺴﻨ ۭﺔ و ِﻗﻨﺎ‬
‫ََ َ ﱠ‬
‫ﻋﺬاب ٱﻟﻨ �ﺎر‬
[٢٠١ : ‫]اﻟبﻘﺮة‬
But there are others who say: Our Lord, give us good in this
world and good in the hereafter, and protect us from the
torment of the fire.
The good that is sought in this world includes everything
that is liked by people, such as abundant and enjoyable halal
provision, a righteous wife, a child who is a source of joy, ease
and comfort, beneficial knowledge, righteous deeds and other
things that are liked and are permissible.
The good that is sought in the hereafter is safety from
punishment in the grave, during the standing (on the Day of
Resurrection) and in hell; attaining the good pleasure of Allah
and eternal bliss; and being close to the Most Merciful Lord.
Hence this supplication is the most perfect and comprehensive
64
of supplications, and the most appropriate for the believers.
Hence the Prophet ‫ ﷺ‬often recited this supplication and
encouraged others to do likewise.
65
(15) The greatest verse in the Qur’an (Ayat-ul-Kursi)
‫� ُ َ ٓ �ٰ َ ﱠ ُ َ � َ ﱡ � َ ﱡ ُ َ َ� ُ ُ ُ َ ٌ َ َ َ ْ ٌ � ُ َ ف‬
�ِ ‫ٱ� � ِإﻟ�ﻪ ِإ� ﻫﻮ ٱﻟ� ٱﻟﻘﻴﻮم � ﺗﺄﺧﺬەۥ ِﺳﻨ ۭﺔ و� ﻧﻮ ۭم ﻟﻪۥ ﻣﺎ‬
َ‫ﻨﺪ ُە ٓۥ إ ﱠ� ﺑ� ْذﻧﻪۦ َ� ْﻌ �ﻠ ُﻢ ﻣﺎ‬
َ ُ َ ْ َ � َ َ ْ َْ ‫َ َ ف‬ َ �ٰ ‫ﻟﺴ َﻤ‬
‫ٱ ﱠ‬
ِ ِ ِِ ِ ‫ض ﻣﻦ ذا ٱﻟ ِﺬى �ﺸﻔﻊ ِﻋ‬ � ‫ر‬ ‫ﻷ‬ ‫ٱ‬ �ِ ‫ﺎ‬‫ﻣ‬‫و‬ ‫ت‬ِ ٰ
‫ﻮ‬
َ‫� ۢء ﱢﻣ ْﻦ ﻋ �ﻠﻤﻪ ٓۦ إ ﱠ� ب َﻤﺎ َﺷ �ﺎء‬ ْ َ‫ْ َ َ َ � َ ُ ْ َ َ ُ ُ َ ش‬ ْ � َ‫َ ْ ف‬
ِ ِ ِ ِ ِ ٍ �ِ ‫ﻳﻬﻢ وﻣﺎ ﺧﻠﻔﻬﻢ و� � ِﺤ�ﻄﻮن‬ ِ ‫ﺑ ين أ� ِﺪ‬
ُ � َ َ َ َ َْ ْ َ َٰ ٰ َ ‫َ َ � ْ ﱡ ُ ﱠ‬
‫ﻮد ُەۥ ِﺣ ْﻔ �ﻈ ُﻬ َﻤﺎ َو ُﻫ َﻮ ٱ �ﻟ َﻌ�ﱡ‬
ِ �‫و ِﺳﻊ ﻛﺮ ِﺳ�ﻪ ٱﻟﺴﻤ�ﻮ ِت وٱﻷرض و� ﻳ‬
ُ ‫ٱ �ﻟ َﻌﻈ‬
‫�ﻢ‬ ِ
[٢٥٥ : ‫]اﻟبﻘﺮة‬
Allah: there is no god but He, the Ever-Living, the Self-
Sustaining and All-Sustaining. Neither slumber nor sleep
overtake Him. To Him belongs all that is in the heavens and on
earth. Who is there that can intercede with Him except by His
leave? He knows what was before them and what will be after
them, while they encompass nothing of His knowledge except
what He wills. His Kursi extends over the heavens and the
earth, and the preservation of both does not weary Him, for
He is the Most High, the Most Great.
66
This verse is the greatest, best and most sublime verse in
the Qur'an, because of what it points to of important matters
and divine attributes. Hence there are many hadiths that
recommend reciting it regularly at different times, morning and
evening, when going to sleep and following the prescribed
prayers.
In it, Allah tells us about Himself that {there is no god but
He} that is, there is none deserving of worship except Him, for
He is the true God to Whom all types of worship, obedience and
devotion should be directed, because of His perfection, the
perfection of His attributes and His great blessings.
And it is befitting that the human being should be a slave to
his Lord, following His commands and heeding His prohibitions.
Everything other than Allah is false and worship of anything
other than Him is false, because everything other than Allah is
created, imperfect, under His control and dependent (on Him) in
all ways, so it does not deserve to be worshipped in any way.
{the Ever-Living, the Self-Sustaining and All-Sustaining}
these two divine names inherently imply all the other divine
names. The Ever-Living (al-Hayy) is the One Who has perfect life,
which implies all attributes of His essence, such as hearing, sight,
knowledge, power, and so on. The Self-Sustaining and All-
Sustaining (al-Qayyoom) is the One Who is self-sustaining and
Whom others need to exist. This implies all the actions of the
67
Lord of the worlds, Who does whatever He wills of rising above,
descending, speaking, creating, granting provision, giving life and
death, and all types of control. All of that is included in the
concept that He is Self-Sustaining and the Sustainer of others.
Hence some of the scholars said that these two are the
greatest names to which, if Allah is called upon by them, He will
respond, and if He is asked by them, He will give.
The perfect nature of His being Ever-Living, Self-Sustaining
and All-Sustaining means that {Neither slumber nor sleep
overtake Him}. The word translated here as {slumber} implies
drowsiness.
{To Him belongs all that is in the heavens and on earth}
that is, He is the Sovereign, and everything other than Him
belongs to Him. He is the Creator, the Provider, the Controller,
and everything other than Him is created, provided for and
controlled; it does not possess for itself or for anyone else the
weight of an atom in the heavens or on earth. Hence Allah says:
{Who is there that can intercede with Him except by His leave?}
That is, no one can intercede with Him without His permission.
All intercession belongs to Allah, but when He wants to show
mercy to whomever He will among His slaves, He gives
permission to whomever He wants to honor among His slaves to
intercede for him. The intercessor does not initiate intercession
before permission is given.
68
{He knows what was before them} that is, what is past of
all things {and what will be after them} that is, what lies ahead
in the future. His knowledge encompasses all details, past and
future, apparent and hidden, seen and unseen. People have no
control over their affairs at all, and they do not have the slightest
knowledge except that which He has taught them. Hence He
says: {while they encompass nothing of His knowledge except
what He wills}.
{His Kursi extends over the heavens and the earth}. This is
indicative of His perfect might and all-encompassing power, as
the Kursi encompasses the heavens and the earth, despite their
vastness and the greatness of what they contain. The Kursi,
however, is not the greatest of Allah's creation; rather there is
something that is greater than it, namely the Throne (al-'Arsh)
and that which no one knows except Him. The greatness of these
creations dazzles the mind and is beyond comprehension; it
causes the mountains to crumble and cannot be grasped by even
the most brilliant of human minds. So how about the greatness
of their Creator and Initiator, Who instilled in them many
wonders and mysteries that point to His great wisdom, the One
Who keeps a firm hold on the heavens and the earth, lest they
fall apart (35: 41), without becoming tired or weary? Hence He
says {and the preservation of both does not weary Him} that is,
it is not burdensome for Him.
{for He is the Most High} in and of Himself, above His
Throne; He is the Most High in the sense that He is the Subduer
69
of all His creation, the Most High in status, because of the
perfection of His attributes.
{the Most Great}; the might of tyrants appears insignificant
when compared with His greatness, and the status of powerful
kings appears small when compared with His Majesty. Glory be
to the One Who is possessed of great power and might over all
things.
This verse refers to the oneness of divinity (Tawheed al-
Uloohiyah), the oneness of the divine Lordship (Tawheed ar-
Ruboobiyah) and the oneness of the divine names and attributes
(Tawheed al-Asma' was-Sifat). It also refers to His all-
encompassing sovereignty and knowledge, and to the greatness
of His power, majesty, glory, might and pride, and His
exaltedness above all His creation. This verse on its own
highlights belief in the names and attributes of Allah, and implies
all the beautiful names and sublime attributes of Allah.
70
(16) The likeness of those who spend their wealth in the
cause of Allah…
َ‫ﺖ َﺳ ْﺒﻊ‬ ْ َ َ ۢ� ‫� � َ َ َ ﱠ‬ َ ‫ﱠ َ ُ � َ ُ ُ َ � ْ َٰ� ُ ْ ف‬
‫� كﻤﺜ ِﻞ ﺣب ٍﺔ أﻧبﺘ‬ ِ ‫�ﻞ ٱ‬ ِ ‫ﻨﻔﻘﻮن أﻣﻮ ﻟﻬﻢ ِ� ﺳ ِب‬ ِ ‫ﻣﺜﻞ ٱﻟ ِﺬﻳﻦ ﻳ‬
ُ � ‫ﻒ ﻟ َﻤﻦ َ� َﺸ �ﺎ ُء َوٱ‬
‫� َ ٰو ِﺳ ٌﻊ‬ ُ ‫� ُ� َﻀ ٰ�ﻌ‬ُ � ‫َﺳ َﻨﺎب َﻞ ف� �ك ﱢﻞ ُﺳ ۢن ُب �ﻠ ۢﺔ ﱢﻣ �ﺎ َﺋ ُﺔ َﺣ ﱠب ۢﺔ َوٱ‬
ِ ِ ٍ ٍ ِ ِ
ٌ ‫َﻋﻠ‬
‫�ﻢ‬ ِ
[٢٦١ : ‫]اﻟبﻘﺮة‬
The likeness of those who spend their wealth in the cause of
Allah is that of a grain of corn that produces seven ears, each
ear bearing a hundred grains. Allah gives manifold increase to
whomever He wills. And Allah is All-Encompassing, All-
Knowing.
This is an explanation of the multiplication of reward
mentioned previously: {Who is he that will lend to Allah a
goodly loan, so He will multiply it for him manifold?} (2: 245).
Here Allah says: {The likeness of those who spend their wealth
in the cause of Allah} that is, they spend it in obedience to Him,
seeking His pleasure. The most important kind of spending is
spending on jihad for His sake.
71
{is that of a grain of corn that produces seven ears, each
ear bearing a hundred grains}. What is meant by this example is
to give a likeness of that multiplication, so that a person may
form a mental picture of it, by means of which his faith will be
strengthened and he will be motivated to spend in the hope of
attaining that multiplied reward and great blessing.
{Allah gives manifold increase} which is this multiplication
of reward {to whomever He wills} that is, according to the giver's
condition and level of sincerity, and how beneficial and
appropriate the spending is. And it may be that Allah will multiply
the reward even further for {whomever He wills}, giving without
limit.
{And Allah is All-Encompassing} in His generosity, so He
gives abundantly and His giving does not deplete what He has.
No one who spends (for His sake) should think that this
multiplication of reward is a kind of exaggeration, because
nothing is too much for Allah, and this giving does not decrease
His resources, no matter how great it is. At the same time, He is
{All-Knowing}; He knows who is deserving of that multiplied
reward and who is not, so He multiplies appropriately in
accordance with His perfect knowledge and wisdom.
72
(17) Those who consume usury (riba) will not stand on
the Day of Resurrection except like a madman
ُ ٰ َ ْ ‫ََ َ ﱠ ُ ُ ﱠ‬ � ُ ُ َ َ � ‫� َ َ� �� َ ﱢ َ ٰ� َ َ ُ ُ َ ﱠ‬
‫ٱﻟ ِﺬﻳﻦ �ﺄ �ﻠﻮن ٱﻟ��ﻮا � �ﻘﻮﻣﻮن ِإ� كﻤﺎ �ﻘﻮم ٱﻟ ِﺬى ﻳﺘﺨبﻄﻪ ٱﻟﺸ�ﻄ�ﻦ‬
َ‫� ٱ �ﻟ َﺒ ْﻴﻊ‬ُ � ‫ﺲ َذ ٰ ﻟ َﻚ ب �ﺄ ﱠﻧ ُﻬ ْﻢ َﻗ �ﺎﻟ ٓﻮ �ا إ ﱠﻧ َﻤﺎ ٱ �ﻟ َﺒ ْﻴ ُﻊ ﻣ ْﺜ ُﻞ ٱ ﱢﻟ� َ� ٰﻮ �ا َو �أ َﺣ ﱠﻞ ٱ‬‫ﻣ َﻦ ٱ �ﻟ َﻤ ﱢ‬
ِ ِ ِ ِ ِ
ٓ‫ﻒ َو �أ ْﻣ ُﺮ ُەۥ‬ َ ‫� َﻓ �ﻠ ُﻪۥ َﻣﺎ َﺳ �ﻠ‬ َ َ
ٰ َ ‫َو َﺣ ﱠﺮ َم ٱ ﱢﻟ� َ� ٰﻮ �ا ﻓ َﻤﻦ َﺟ �ﺎ َء ُەۥ َﻣ ْﻮ ِﻋ �ﻈ ٌۭﺔ ﱢﻣﻦ ﱠرﱢ� ِﻪۦ ﻓﭑ َﻧﺘ‬
َ ُ ٰ َ َ ْ ُ ‫� � َ َ ْ َ َ َ � ۟ � ٰٓ َ � ْ َ ٰ ُ ﱠ‬
‫� وﻣﻦ ﻋﺎد ﻓﺄوﻟ� ِﺌﻚ أﺻﺤ�ﺐ ٱﻟﻨ �ﺎر ﻫﻢ ِﻓﻴﻬﺎ ﺧ� ِﻠﺪون‬ ِ ‫ِإ� ٱ‬
[٢٧٥ : ‫]اﻟبﻘﺮة‬
Those who consume usury will not stand [on the Day of
Resurrection] except like a madman who is being beaten by
the Shaytan. That is because they say: Trade is like usury; but
Allah has permitted trade and forbidden usury. Therefore, he
who desists because of the admonition that has come to him
from his Lord may keep his past gains; his case is for Allah [to
judge]; but those who return to it will be inhabitants of the
fire; they will abide therein forever.
Here Allah tells us of the bad end and hardship that those
who consume usury will face: they will not rise from their graves
73
on the Day of Resurrection to stand {except like a madman who
is being beaten by the Shaytan}. So they will rise from their
graves confused and shaky, as if they are drunk, expecting a
severe punishment. That is because they thought and said:
{Trade is like usury}. Such a statement would only come from
one who is very ignorant or one who ignores what he knows out
of stubbornness. So Allah will requite them in an appropriate
manner, and they will become like insane people.
It may be understood from the words {[they] will not stand
[on the Day of Resurrection] except like a madman who is being
beaten by the Shaytan} that when they lost their minds in
seeking to earn through usury, they became very foolish and
unable to think properly. Their appearance and movements will
be like those of insane people, with a complete lack of
coordination and loss of rational thinking.
Allah says, responding to them and explaining His great
wisdom: {but Allah has permitted trade} because it serves the
public interest and there is a great need for it, and because
prohibiting it would cause great harm. This is the basis for the
permissibility of all ways of earning money, unless there is a text
to indicate that something is not permitted. {and forbidden
usury} because of what it entails of wrongdoing and evil
consequences.
74
‫…‪(18) When you contract debts among yourselves‬‬
‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � َ َ َ َ ُ َ ْ � ٰٓ � َ ۢ ﱡ َ � َ � ُ ُ ُ َ � َ � ُ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإذا ﺗﺪاﻳنﺘﻢ ِبﺪﻳ �ﻦ ِإ� أﺟ ٍﻞ ﻣﺴ� ﻓﭑ �ﺘﺒﻮە وﻟ��ﺘﺐ‬
‫� َﻓ �ﻠ َ� �� ُﺘﺐْ‬ ‫ﺐ �ك َﻤﺎ َﻋ �ﻠ َﻤ ُﻪ ٱ � ُ‬ ‫ﺐ �أن َ� �� ُﺘ َ‬ ‫ﺐ بﭑ �ﻟ َﻌ ْﺪل َو َ� َ� �ﺄ َب �كﺎﺗ ٌ‬ ‫ﱠ ْ َ � ْ � ٌۢ‬
‫ِ‬ ‫ِ‬ ‫ﺑيﻨ�ﻢ ك ِﺎﺗ ِ‬
‫� َ َﱠ ُ ََ َْ َ ْ ْ ُ َ ْ� َ‬ ‫َ� � َ ﱡ � ﱠ‬ ‫�‬ ‫�‬
‫َوﻟ ُ� ْﻤ ِﻠ ِﻞ ٱﻟ ِﺬى ﻋﻠ ْ� ِﻪ ٱﻟﺤﻖ َوﻟ َﻴﺘ ِﻖ ٱ� ر�ﻪۥ و� ﻳبﺨﺲ ِﻣﻨﻪ ﺷﻴ�ﺎ ﻓ ِﺈن‬
‫ﻴﻊ �أن ُ�ﻤ ﱠﻞ ُﻫﻮَ‬ ‫�ﻔﺎ �أ ْو َ� َ� ْﺴ َﺘﻄ ُ‬ ‫َ�ْ � َ ﱡ َ � �ْ َ �‬
‫ﻌ‬ ‫ﺿ‬ ‫و‬ ‫أ‬ ‫ﺎ‬ ‫ﻴﻬ‬ ‫ﻔ‬ ‫ﺳ‬ ‫ﻖ‬ ‫ﺤ‬ ‫ﻟ‬ ‫ٱ‬ ‫ﻪ‬ ‫�‬ ‫ﻠ‬ ‫ﻋ‬ ‫ى‬ ‫ﺬ‬
‫� َ �‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫كﺎن ٱ ِ‬
‫ﻟ‬
‫ﱢ َ �ْ َ �ْ َ � َ‬ ‫َ�ُ ْ ْ َ ﱡ ُ �َ ْ َ ْ َ ْ ُ � َ َ ْ‬
‫ﻓﻠ�ﻤ ِﻠﻞ و ِﻟ�ﻪۥ ِبﭑﻟﻌﺪ ِل وٱﺳتﺸ ِﻬﺪوا ﺷ ِﻬ�ﺪﻳ �ﻦ ِﻣﻦ رﺟ ِﺎﻟ�ﻢ ﻓ ِﺈن ﻟﻢ ��ﻮﻧﺎ‬
‫ﻟﺸ َﻬ َﺪ �اء �أن َﺗﻀ ﱠﻞ إ ْﺣ َﺪ ٰﯨ ُﻬﻤﺎَ‬ ‫ﱠ َْ َ ْ َ َ ﱡ‬
‫ﺎن ِﻣﻤﻦ ﺗﺮﺿﻮن ِﻣﻦ ٱ‬
‫َ ُ �ْ ف َ َ ُ ٌ َ ْ َ �َ‬
‫ِ ِ‬ ‫ِ‬ ‫ن ﻓﺮﺟ ۭﻞ وٱﻣﺮأﺗ ِ‬ ‫رﺟﻠ ي �‬
‫ََُ � َ ْ َ ُٰ َ ُْ ْ َ ََ َ� َ ﱡ َ َ�ُ َ َ ُ ُ � ََ َ ْ ُ ٓ� �‬
‫ﻓﺘﺬﻛﺮ ِإﺣﺪﯨﻬﻤﺎ ٱﻷﺧﺮ ٰى و� �ﺄب ٱﻟﺸﻬﺪاء ِإذا ﻣﺎ دﻋﻮا و� �ﺴ ��ﻤﻮا أن‬
‫ﻨﺪ ٱ �� َو �أ ْﻗ َﻮمُ‬ ‫َ‬ ‫َٰ � ْ � ْ َ ُ‬ ‫َ � ُ ُ ُ َ � � ْ � � � ٰٓ � َ‬
‫ِ‬ ‫ﺗ�ﺘﺒﻮە ﺻ ِﻐ ي�ا أو ﻛ ِﺒ ي�ا ِإ� أﺟ ِﻠ ِﻪۦ ذ ِﻟ�ﻢ أﻗﺴﻂ ِﻋ‬
‫وﻧ َﻬﺎ َﺑ ْي َﻨ ��ﻢْ‬ ‫ﱠ َ ٰ َ َ � ْ ىضَ ٓ � ﱠ َ ْ َ ُ ٓ � ﱠ ٓ � َ � َ َ ٰ َ ً َ ض َ ً ُ ُ َ‬
‫ﺎ�ۭة ﺗ ِﺪﻳﺮ‬ ‫ِﻟﻠﺸﻬ�ﺪ ِة وأد ٰ أ� ﺗﺮﺗﺎﺑﻮا ِإ� أن ﺗ�ﻮن ِﺗﺠ�ﺮة ﺣ ِ‬
‫ﻮﻫﺎ َو �أ ْﺷﻬ ُﺪ ٓو �ا إ َذا َﺗ َب َﺎ� ْﻌ ُﺘ ْﻢ َو َ� ُ� َﻀ �ﺎ ﱠر �كﺎﺗﺐٌ‬ ‫َ � ْ َ َ � ْ � ْ ُ َ ٌ �ﱠ َ � ُ ُ َ‬
‫ﻓﻠ�ﺲ ﻋﻠ��ﻢ ﺟﻨﺎح أ� ﺗ�ﺘﺒ‬
‫ِ ۭ‬ ‫ِ‬ ‫ِ‬
‫� َو ُ� َﻌ �ﻠ ُﻤ �� ُﻢ ٱ ��ُ‬ ‫ﻮا ٱ � َ‬ ‫َ َ َ ٌ َ َ ْ َ � � َ ﱠ ُ ُ ُ ٌۢ � ْ َ ﱠ ُ �‬
‫�ﺪ و ِ�ن ﺗﻔﻌﻠﻮا ﻓ ِﺈﻧﻪۥ ﻓﺴﻮق ِبكﻢ وٱﺗﻘ‬ ‫و� ﺷ ِﻬ ۭ‬
‫� َﺳ َﻔ ۢﺮ َو �ﻟ ْﻢ َﺗﺠ ُﺪ �وا �كﺎﺗبﺎً‬ ‫ٰ‬ ‫َ � ُْ َ�‬
‫ﻋ‬ ‫ﻢ‬ ‫ﻨﺘ‬ ‫ﻛ‬ ‫ن‬ ‫�‬ ‫و‬ ‫(‬ ‫‪٢٧٢‬‬ ‫)‬ ‫�ﻢ‬‫�ء َﻋﻠ ٌ‬ ‫ْ‬ ‫َ � ُ � ﱢ شَ‬
‫وٱ� ِبكﻞ‬
‫ِۭ‬ ‫ِ‬ ‫�‬ ‫ِ‬ ‫ٍ ِ ۭ‬
‫ُْ َ �َََٰ ُ‬ ‫َ َٰ ٌ ﱠ ْ ُ َ ٌ َ ْ � َ َ ْ ُ � َْ ً َ�َُ ﱢ �‬
‫ﻓ �ﺮﻫ� ۭﻦ ﻣﻘﺒﻮﺿ ۭﺔ ﻓ ِﺈن أ ِﻣﻦ بﻌﻀكﻢ بﻌ ۭﻀﺎ ﻓﻠﻴﺆد ٱﻟ ِﺬى ٱؤﺗ ِﻤﻦ أﻣ�ﻨﺘﻪۥ‬
‫�َ َﱠ ُ ََ َ �ُ ُ � ﱠ َ َٰ َ َ َ َ �ُ َْ َ ﱠ ُٓ َ ٌ َ�ُ ُ‬ ‫َ�َﱠ‬
‫وﻟﻴﺘ ِﻖ ٱ� ر�ﻪۥ و� ﺗ�ﺘﻤﻮا ٱﻟﺸﻬ�ﺪة وﻣﻦ ��ﺘﻤﻬﺎ ﻓ ِﺈﻧﻪۥء ِاﺛ ۭﻢ ﻗﻠبﻪۥ‬
‫ٌ‬ ‫َ �ُ َ َْ َ� َ َ‬
‫�ﻢ )‪(٢٨٣‬‬ ‫وٱ� ِبﻤﺎ ﺗﻌﻤﻠﻮن ﻋ ِﻠ ۭ‬
‫]اﻟبﻘﺮة ‪[٢٨٣-٢٨٢ :‬‬
‫‪75‬‬
O you who believe! When you contract debts among
yourselves for a stated period of time, write it down. Let a
scribe write it down faithfully between you. No scribe should
refuse to write, as Allah has taught him, so let him write, and
let the one incurring the debt dictate, and let him fear Allah
his Lord, and not diminish [the debt] at all. If the debtor is
feeble-minded or incapacitated, or unable himself to dictate,
then let his guardian dictate faithfully, and call to witness two
men from among you; if two men are not available, then a
man and two women, such as you choose, to act as witnesses,
so that if one of them forgets, the other can remind her. The
witnesses should not refuse when they are summoned. Do
not be reluctant to write down your debts, whether small or
large, together with the time of repayment; that is more
equitable in the sight of Allah, more reliable as evidence, and
more likely to prevent doubts among yourselves. But if it is a
transaction which you carry out on the spot among
yourselves, there is no blame on you if you do not write it
down. Have witnesses present whenever you trade with one
another, and let neither scribe nor witness suffer harm, for if
you did cause them harm, it would be wickedness on your
part. So fear Allah, for it is Allah Who teaches you. And Allah
has full knowledge of all things (282) If you are on a journey,
and cannot find a scribe, then something should be handed
over as collateral. But if you trust one another [and there is no
need for collateral], let the one who is trusted fulfil his trust,
76
and let him fear Allah his Lord. Do not conceal testimony, for
whoever conceals it has a sinful heart. And Allah is well aware
of all that you do (283)
(2: 282) This is the verse of debt, which is the longest verse
in the Qur'an. It contains important rulings which are of great
benefit and value.
These rulings are as follows:
1. All types of dealings that are based on credit or otherwise are
permissible, because Allah tells us about dealings based on credit
that the believers engaged in, in a manner that is indicative of
approval and lays out guidelines concerning them. This indicates
that they are permissible.
2. In the case of credit, there must be a deadline for delivery.
3. It is essential that the deadline be specified and known; it
cannot be specified that delivery will be immediate or that the
deal is open-ended.
4. It is enjoined to put in writing all types of dealings that are
based on credit. Doing so is either obligatory or recommended,
and writing it down is essential because without putting it in
writing, there is a great risk of problems such as mistakes,
forgetting, disputes and quarrels.
77
5. The scribe should be instructed to write.
6. He should be a person of good character for his writing to be
reliable, because what is said or written by an evildoer is not
reliable.
7. He should write it down faithfully between them, and not be
biased in favor of one of them because of ties of kinship or
friendship and the like.
8. The scribe should know how to write documents and all that
is required of each party in a particular case. He should also know
how to make the document binding, because there is no other
way to be fair and just. This is understood from the words: {Let
a scribe write it down faithfully between you}.
9. If there is a document (of debt) in the handwriting of one who
is known to be faithful or fair, as mentioned, it should be relied
upon, even if he and the witnesses have died.
10. The words {No scribe should refuse to write} mean: no one
whom Allah has blessed by enabling him to learn how to write
should refuse to write down (a contract) between a debtor and
creditor. Just as Allah has shown kindness to him by causing him
to learn, he should treat kindly the slaves of Allah who need his
writing, and he should not refuse to write for them.
11. The scribe should be instructed not to write anything but
what the one who owes the debt dictates to him.
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12. The one who dictates to the scribe should be the one who
owes the debt.
13. He should be instructed to disclose everything that he owes,
and not diminish (the debt) at all.
14. If someone admits that he owes something to someone else,
it is to be accepted, because Allah instructed the one who owes
the debt to dictate to the scribe. When the admission of debt is
put in writing, what he has admitted of debt becomes binding,
even if he claims after that that he made a mistake or forgot.
15. If there is any person who owes debts to others and there is
proof of the amount and how great or small it is, and whether
payment is due now or later, his statement is to be accepted and
not the statement of the one to whom it is owed, because Allah
told him not to diminish (the debt), yet his statement concerning
the amount owed and the terms of repayment is to be accepted.
16. It is forbidden for the one who owes the debt to diminish it
or reduce it in terms of its quantity and quality, or the timescale
of repayment, and other factors.
17. The one who is unable to dictate the debt because he is too
young, feebleminded, unable to speak and so on, can appoint his
guardian to dictate on his behalf and admit the debt.
18. The guardian is obliged to be faithful and fair just as the
debtor himself is enjoined to be, and he should not diminish the
debt, because Allah says {faithfully}.
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19. Good character on the part of the guardian is essential,
because dictating faithfully as mentioned cannot be done by an
evildoer.
20. Guardianship in financial matters (that is, doing business on
behalf of another) is valid.
21. The debt is owed by the minor or by the one who is
feebleminded, insane or incapacitated; it is not owed by the
guardian.
22. Acknowledgement of the debt by the minor or the person
who is feebleminded, insane, mentally challenged and so on, and
their transactions, are not valid, because Allah has given their
guardian the authority to dictate, and He did not give them any
authority therein, out of compassion and mercy towards them,
lest their wealth be lost.
23. The guardian's handling of the wealth of the people
mentioned is valid.
24. This verse shows that it is prescribed for a person to learn
everything that each party to a transaction needs to know in
order to document it and preserve his rights, because the aim
here is to document the transaction, provide proof and
guarantee equity. That which is essential in order to achieve
what is prescribed is also prescribed.
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25. Acquiring literacy is prescribed; in fact, it is a communal
obligation, because Allah has enjoined the writing down of debts
and other matters, which cannot be achieved except by learning.
26. It is enjoined to have contracts witnessed. This is
recommended, because the aim behind it is to protect people's
rights, which serves their interests. If the one who is carrying out
the transaction is acting on behalf of another, such as the
guardian of an orphan or the caretaker of an endowment (waqf)
and other cases in which recording transactions is essential, then
having it witnessed becomes obligatory.
27. The minimum number of witnesses in financial transactions
and so on is two men or a man and two women. The Sunnah
indicates that one witness, accompanied by the oath of the
claimant, is also sufficient.
28. The testimony of boys is not acceptable, because the verse
specifically mentions men.
29. The testimony of women on their own concerning financial
transactions and the like is not to be accepted, because Allah did
not accept women's testimony unless it is accompanied by that
of a man.
30. The testimony of an adult male slave is acceptable just like
the testimony of a free man, because of the general meaning of
the words {and call to witness two men from among you}, and
an adult slave is one of our men.
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31. The testimony of the disbelievers, whether they are male or
female, is not acceptable, because they are not of us and
because testimony should be based on good character, and they
are not of good character.
32. This verse indicates that men are superior to women, and
that the testimony of one man is equal to that of two women,
because men have good memories and women do not.
33. If someone forgets his testimony, then remembers it later
on, his testimony is still to be accepted, because Allah says: {the
other can remind her}.
34. From the meaning of this verse it may be understood that if
a witness is afraid of forgetting his testimony with regard to the
dues of others, then he must write it down, because that which
is essential to fulfilment of an obligatory duty is also obligatory.
35. If a witness is summoned and has no excuse, it is not
permissible for him to refuse, because Allah says: {The witnesses
should not refuse when they are summoned}.
36. If a person's testimony will not be acceptable, then it is not
obligatory for him to respond if he is summoned, because there
is no benefit in his doing so, and he is not counted as a witness.
37. It is not allowed to be reluctant or find it too burdensome to
write down debts every time, whether they are great or small,
and to write down the time of payment, and all the other
conditions and restrictions in the contract.
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38. This verse highlights the wisdom behind the prescription to
write down contracts and have them witnessed, which is that it
{is more equitable in the sight of Allah, more reliable as
evidence, and more likely to prevent doubts among
yourselves}. It guarantees fairness and justice, on which the
well-being of people and the country is based. Testimony
accompanied by written documentation is more proper and
better, and further removed from doubt, suspicion, disputes and
quarrels.
39. From this it may be understood that if a person is uncertain
about his testimony, he has no right to give it; rather he must be
certain of his testimony.
40. The words {But if it is a transaction which you carry out on
the spot among yourselves, there is no blame on you if you do
not write it down} indicate that there is a concession allowing
people not to write it down if it is a transaction on the spot in
which there is a hand to hand exchange, because there is no
great need to write it down.
41. Although there is a concession allowing people not to write
down transactions conducted on the spot, it is still prescribed to
call witnesses, because Allah says: {Have witnesses present
whenever you trade with one another}.
42. It is prohibited to harm the scribe by calling him at a time
when he is busy and it is difficult for him to attend.
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43. It is also prohibited to harm witnesses by calling them to
witness or give testimony when they are ill or busy and it is too
difficult for them to attend, and so on. This is based on the words
{and let neither scribe nor witness suffer harm}. However, this
phrase may also be understood as meaning "and let neither
scribe nor witness cause harm" to the one to whom the debt is
owed, by refusing or demanding too high a fee, and so on.
44. The above may mean that the scribe should not cause any
harm (to the lender).
45. It may also mean that the witness should not cause any such
harm either.
46. Doing these forbidden actions is a characteristic of
wickedness, because Allah says: {for if you did cause them harm,
it would be wickedness on your part}.
47. Attributes such as wickedness, faith, hypocrisy, enmity,
faithfulness and so on may be partial characteristics (that is, not
an individual's main characteristic). Thus a person may have
some element of wickedness and the like, and he may also have
some element of belief or disbelief, because Allah says: {it would
be wickedness on your part} and He did not say, "you would be
wicked."
48. The witness should be of good character, because Allah says:
{such as you choose, to act as witnesses}.
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49. The definition of good character is to be based on what
people regard as good character in every place and time.
Whoever is regarded by people as being of good character is to
be accepted as a witness.
50. Based on this, the testimony of one whose character is not
known should not be accepted until he is proven to be of good
character.
These rulings are what may be derived from this verse
according to the best of my limited knowledge. Allah has further
wisdom and subtle reasons, understanding of which He grants to
whomever He will.
(2: 283) That is, if you are travelling {and cannot find a
scribe} to write down the deal between you and document it
{then something should be handed over as collateral} that is,
the lender should take possession of it, to keep it as security until
he is repaid. This indicates that collateral that is not handed over
does not serve as security. It also indicates that if the one who
gives collateral and the one who receives it differ concerning the
amount for which the collateral is given, the lender is the one
whose word is to be accepted, the reason being that Allah has
ordained collateral instead of writing down in order to secure the
loan for the lender. If the word of the one who is keeping the
collateral was not acceptable with regard to the amount for
which it was left with him, then it would not serve the purpose.
As the aim of collateral is to secure loans, it is acceptable when
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travelling and when not travelling. Allah only mentioned
travelling here because it is more likely to be needed in that
situation when there is no scribe available. All of this applies in
the case of a lender who wants to have some security regarding
his loan. But if the lender trusts the borrower and wants to deal
with him without collateral, then the one who owes him must
pay back in full, and should not transgress against him or
diminish the value of what he owes him.
{and let him fear Allah his Lord} in paying back what he
owes and showing kindness to the one who trusted him.
{Do not conceal testimony} because rights that cannot be
proved otherwise are based on it, so concealing it is a grave sin,
because it is failing to do his duty of stating the facts, and it
results in the lender losing what is due to him. Hence Allah says:
{for whoever conceals it has a sinful heart. And Allah is well
aware of all that you do}. This verse includes these rulings
through which Allah has guided His slaves, which are based on
great wisdom and serve great purposes. This indicates that if
people followed Allah's guidance in these rulings. their affairs,
both worldly and spiritual, would be in the best shape, because
these rulings lead to justice and that which is in the Muslims' best
interests; rights would be protected, quarrels and conflicts
would be prevented, and peaceful relations between people
would be guaranteed. To Allah be praise such as befits His
majesty and might; we cannot praise Him enough.
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(19) Allah does not place on any soul a burden greater
than it can bear
� َ َ َ ‫ﱠﱢ َ � ُ ْ ُ َ � ﱞ‬ ْ � َ � �َ ُ ُ ‫َ َ َ ﱠ‬
�ِ ‫ﻧﺰل ِإﻟ� ِﻪ ِﻣﻦ ر� ِﻪۦ وٱﻟﻤﺆ ِﻣﻨﻮن كﻞ ءاﻣﻦ ِبﭑ‬ � ‫ءاﻣﻦ ٱﻟﺮﺳﻮل ِبﻤﺎ أ‬
َْ َ � � َ َ ۢ َ � َ‫َ ُ َ ﱢ ُ َ ْ ف‬ ُ� � ٓ�
‫َو َﻣﻠ ٰ� ِﺌﻜ ِﺘ ِﻪۦ َو�ﺘ ِب ِﻪۦ َو ُر ُﺳ ِﻠ ِﻪۦ � ﻧﻔﺮق ﺑ ين أﺣ ٍﺪ ﻣﻦ رﺳ ِﻠ ِﻪۦ وﻗﺎﻟﻮا ﺳ ِﻤﻌﻨﺎ‬
ُ ‫ﱡ‬ ‫ﱢ‬
‫َ ُ �� ُ � ُ َ ْ � ﱠ‬ ُ َ � َ ْ� َ َ‫َ�َ َْ ُ َْ َ َ َﱠ‬
�‫( � ��ﻠﻒ ٱ� ﻧﻔﺴﺎ ِإ‬٢٨٥) �‫وأﻃﻌﻨﺎ ﻏﻔﺮاﻧﻚ ر�ﻨﺎ و ِ�ﻟ�ﻚ ٱﻟﻤ ِﺼ ي‬
ْ‫ﺖ َر ﱠ� َﻨﺎ َ� ُﺗ َﺆاﺧ ْﺬ َﻧ �ﺎ إن ﱠ�ﺴ َيﻨ �ﺎ �أو‬ ْ َ َ َ� َ َْ�َ َ ْ َ َ � َ َ� ََ ْ ُ
‫وﺳﻌﻬﺎ ﻟﻬﺎ ﻣﺎ ﻛﺴبﺖ وﻋﻠﻴﻬﺎ ﻣﺎ ٱ �تﺴب‬
ِ ِ ِ
َ‫َْ َ َﱠ‬ َ � � َ ُ َ � َ َ َ � ً ْ �َ ْ � َ ْ ْ َ َ َ َ ‫� ْ َ �َ َ ﱠ‬
‫�ا كﻤﺎ ﺣﻤﻠﺘﻪۥ ﻋ� ٱﻟ ِﺬﻳﻦ ِﻣﻦ ﻗب ِﻠﻨﺎ ر�ﻨﺎ‬ ۭ ‫أﺧﻄﺄﻧﺎ ر�ﻨﺎ و� ﺗﺤ ِﻤﻞ ﻋﻠﻴﻨﺎ ِإ‬
َ � �َ ْ َ ْ َ َ � ْ ْ َ ‫َ ْ ُ َ ﱠ‬ َ� ََ َ َ َ َ�‫ََ ُ َ ﱢ‬
‫و� ﺗﺤﻤﻠﻨﺎ ﻣﺎ � ﻃﺎﻗﺔ ﻟﻨﺎ ِب ِﻪۦ وٱﻋﻒ ﻋﻨﺎ وٱﻏ ِﻔﺮ ﻟﻨﺎ وٱرﺣﻤﻨﺎ أﻧﺖ‬
َ ٰ � � ْ َ� �َ َْ ُ َ َٰ�ْ َ
(٢٨٦) ‫ﻣﻮﻟﯩﻨﺎ ﻓﭑﻧ�ﻧﺎ ﻋ� ٱﻟﻘﻮ ِم ٱﻟ�� ِﻔ ��ﻦ‬
[٢٨٦-٢٨٥ : ‫]اﻟبﻘﺮة‬
The Messenger believes in what has been revealed to him
from his Lord, as do the believers. Each [of them] believes in
Allah, His angels, His Books, and His Messengers. We make no
distinction between one and another of His Messengers. And
they say: We hear, and we obey. Grant us Your forgiveness,
our Lord, and to You is the return [of all] (285) Allah does not
place on any soul a burden greater than it can bear. For it is
what it has earned, and against it is what it has committed.
Our Lord, do not hold us accountable if we forget or fall into
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error. Our Lord, do not lay on us a burden like that which You
laid on those who came before us. Our Lord, do not lay on us a
burden greater than we have strength to bear. Pardon us,
forgive us and have mercy on us; You are our Protector, so
help us against the disbelieving people (286)
(2: 285) Here Allah tells us about the faith, submission and
obedience of the Messenger ‫ ﷺ‬and the believers who were with
him, and their asking Him for forgiveness. He tells us that they
believe in Allah, His angels, His Books and His Messengers. This
implies belief in everything that Allah has told us about Himself
or that His Messengers have told us about Him, namely the
attributes of His perfection and majesty, in brief and in detail, as
well as the declaration that He is above being likened to His
creation and is above any denial of His attributes and above all
shortcomings.
It also implies belief in the angels who are referred to in the
texts in general terms and in detail, as well as belief in all the
Messengers and Books. That in turn implies belief in everything
that the Messengers have told us and everything contained in
the Books of stories, commands and prohibitions. They (the
believers) do not differentiate between any of His Messengers;
rather they believe in all of them because they are all
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intermediaries between Allah and His slaves, so disbelief in one
of them is disbelief in all of them, and is in fact disbelief in Allah.
{And they say: We hear} what You have enjoined upon us
and what You have forbidden to us
{and we obey} You in that, and we are not of those who say:
We hear and disobey.
Because people will inevitably fall short with regard to the
rights of Allah and thus are in need of His forgiveness all the time,
they say:
{Grant us Your forgiveness} that is, we ask You for
forgiveness for what we have done of shortcomings and sins, and
to erase our faults {and to You is the return [of all]} that is, all
creatures will return to You and You will requite them for what
they have done of good or evil.
(2: 286) When Allah revealed the words {Whether you
disclose what is in your minds or conceal it, Allah will call you
to account for it} (2: 284), the Muslims were distressed by it
because they thought that they would be called to account for
whatever entered their minds of persistent or passing thoughts.
So in this verse, Allah told them that He does not place on any
soul a burden greater than it can bear; in other words, (whatever
burden He places upon an individual) is within his capability and
He does not overburden him or make things too difficult for him.
Allah says elsewhere: {...He has not imposed any hardship on
you in religion...} (al-Hajj 22: 78)
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In principle, the commands and prohibitions are not too
difficult for people to adhere to; rather they are nourishment for
the soul, a remedy for the body and protection from harm. Allah
enjoined these things for His slaves out of mercy and kindness,
yet despite that, if something is too hard to adhere to for some
reason, He grants concessions to make it easier, by waiving it
either completely or partially, as in the case of the concessions
made for those who are sick or travelling, and so on.
Then Allah tells us that each soul will be rewarded for what
it did of good, and whatever it did of evil will be counted against
it; no soul will carry the burden of another and no one's reward
will be given to someone else. The word which is translated here
as {earned} (kasaba) flows more easily on the tongue, which
indicates that doing good is easier and takes less effort, and as
soon as a person forms the intention to do good, the reward
begins. On the other hand, the word translated here as
{committed} (aktasaba) is more difficult to say, which indicates
that doing evil is not recorded against an individual unless he
actually makes the effort to do it.
As Allah has told us about the faith of the Prophet ‫ ﷺ‬and
the believers who were with him, and that each person will be
requited for his actions, and that man will inevitably fall short,
make mistakes and forget, He then tells us that He does not place
on us any burden greater than what we can bear. He also tells us
of the supplication of the believers to that effect. The Prophet
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‫ ﷺ‬told us that Allah said: "I have done that," in response to this
supplication.
{Our Lord, do not hold us accountable if we forget or fall
into error}. The difference between the two is that forgetting
occurs when one becomes absent-minded about what he is
instructed to do, so he fails to do it because he forgot it. Error
occurs when a person aims to do something that is permissible,
then the result of his action is not permissible. Allah has
pardoned this Ummah for whatever they fall into of these two
things, out of mercy and kindness towards them.
Based on that, if a person prays wearing a stolen or unclean
garment, or he forgot about some impurity that was on his body,
or he talks during the prayer because he forgot, or if he does
something that breaks the fast because he forgot, or he does one
of the actions that are forbidden when in ihram but does not
involve killing an animal (this refers to hunting, which is
forbidden when in ihram and for which a compensatory sacrifice
must be offered), because he forgot, he is forgiven for that. By
the same token, the one who swore an oath not to do something
is not regarded as having broken his oath if he does the thing he
swore not to do because he forgot. Similarly, if a person kills
someone accidentally or destroys property accidentally, there is
no sin on him; rather he is liable and must offer some
compensation because of the results of his action, not because
of his sin. Similarly, if a person forgets to mention the name of
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Allah at times when he should mention His name, it does not
matter.
{Our Lord, do not lay on us a burden} that is, difficult
responsibilities {like that which You laid on those who came
before us}. And Allah answered this supplication, as He granted
concessions to this Ummah in matters pertaining to purification
and different acts of worship, which He made easier in a way that
he did not do for other nations.
{Our Lord, do not lay on us a burden greater than we have
strength to bear}. Allah has answered this supplication also; to
Him be praise.
{Pardon us, forgive us and have mercy on us}. Pardon and
forgiveness are acts by means of which one may ward off evil
and harm; mercy is that by virtue of which one attains well-being
in all one's affairs.
{You are our Protector} that is, You are our Lord, Sovereign
and God, Whose protection and care for us have never faltered
since You created us and formed us. Your blessing is constantly
bestowed upon us at every moment of our lives. Moreover, You
have bestowed upon us a great blessing and marvelous gift,
namely the blessing of Islam to which all other blessings are
secondary. So we ask You, O our Lord and Sovereign, to complete
Your blessing by helping us against the disbelieving people who
have disbelieved in You and Your Messenger ‫ﷺ‬, opposed the
followers of Your religion and disobeyed You. Help us against
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them with proof and evidence, and on the battlefield, by causing
us to prevail in the land and causing their defeat; bless us with
faith and righteous deeds that lead to victory. Praise be to Allah,
the Lord of the worlds.
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(20) Say [O Muhammad]: If you love Allah, then follow me.
َ ُُ ْ� � ْ ََْ ُ� ُ� ْ ْ ُ ‫� ُْ ُ ﱡ َ �َ َ ﱠ ُ ن‬
ْ‫�� ﻢ‬ ْ ُ
‫ﻮى �ﺤ ِﺒب�ﻢ ٱ� و�ﻐ ِﻔﺮ ﻟ�ﻢ ذﻧ‬ ِ ‫ﻗﻞ ِإن ﻛﻨﺘﻢ ﺗ ِﺤﺒﻮن ٱ� ﻓﭑﺗ ِبﻌ‬
ٌ ‫� َﻏ ُﻔ‬
ٌ‫ﻮر ﱠرﺣ�ﻢ‬ ُ � ‫َوٱ‬
ۭ ِ ۭ
[٣١ : ‫]آل ﻋﻤﺮان‬
Say [O Muhammad]: If you love Allah, then follow me; Allah
will love you and forgive you your sins: For Allah is Oft-
Forgiving, Most Merciful.
[Surah Al ‘Imran 3:31]
This verse speaks of the obligation to love Allah and explains
the signs, consequences and fruits thereof.
{Say [O Muhammad]: If you love Allah} that is, you claim
this lofty status, above which there is no other, but it is not
sufficient to make mere claims; rather it is essential to be sincere
in that claim. The sign of such sincerity is following His
Messenger ‫ ﷺ‬in all matters, in word and deed, in both major
and minor issues of religion, inwardly and outwardly; if an
individual follows the Messenger ‫ﷺ‬, this indicates that he is
sincere in his claim to love Allah, and Allah will love him, forgive
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his sins, have mercy on him and guide him in all that he does and
does not do.
But the one who does not follow the Messenger ‫ ﷺ‬does
not truly love Allah, because loving Allah requires him to follow
His Messenger ‫ ;ﷺ‬so long as that is not the case, this indicates
that that love is not present and that he is lying in his claim. Even
if that love did exist, it would not benefit him without fulfilling
the necessary conditions.
This verse sets the standard against which all people may
be measured; the extent to which they follow the Messenger ‫ﷺ‬
is indicative of their faith and love for Allah, and any shortcoming
in that reflects a shortcoming in loving Allah.
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(21) You will never attain righteousness until you spend
in charity of that which you love
َ�� ‫� ۢء َﻓﺈ ﱠن ٱ‬ � ُ ُ َ َ َ ‫� َ َ � � � ﱠ َ تﱠ ٰ ُ ُ � ﱠ ُ ﱡ‬
ٍْ َ‫ﻮا ِﻣﻦ ش‬ ‫ﻨﻔﻘ‬
ِ ِ ‫ﻟﻦ ﺗﻨﺎﻟﻮا ٱﻟ ِب� ﺣى ﺗ‬
ِ ‫ﻨﻔﻘﻮا ِﻣﻤﺎ ﺗ ِﺤﺒﻮن وﻣﺎ ﺗ‬
ٌ ‫بﻪۦ َﻋﻠ‬
‫�ﻢ‬ۭ ِ ِِ
[٩٢ : ‫]آل ﻋﻤﺮان‬
You will never attain righteousness until you spend [in charity]
of that which you love; and whatever you give [in charity],
verily Allah knows it well.
Here Allah (Subhanahu wa Ta’ala - Glorified and Exalted is
He) encourages His slaves to spend on good causes, and says:
{You will never attain righteousness} that is, you will never
reach the level of righteousness which leads to paradise,
{until you spend [in charity] of that which you love} that is,
your precious wealth that you love. If you give precedence to the
love of Allah over the love of wealth, and you spend it in ways
that please Him, this will prove your sincere faith, the
righteousness of your hearts and the genuineness of your piety.
That includes spending what is precious of your wealth, spending
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when the giver is in need of what he gives, and spending when
one is healthy.
The verse indicates that the individual will attain
righteousness according to his spending of that which he loves,
and that he will be lacking according to what is lacking in his
spending. Because spending in any way brings reward, whether
the amount is small or great, and whether it is something he
loves or not, and the words: {You will never attain righteousness
until you spend [in charity] of that which you love} may give the
impression that spending anything other than what is mentioned
will be of no benefit, Allah dispelled this notion by saying: {and
whatever you give [in charity], verily Allah knows it well}, so do
not be hard on yourselves, for He will reward you according to
your intentions and the extent to which (your charity) benefits
others.
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(22) O you who believe, fear Allah as He should be
feared, and do not die except as Muslims.
َ ُ ْ ‫ََ َ ُ ُ ﱠ ﱠ َ� ُ ﱡ‬ َ ُ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ﱠ ُ � � َ َ ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﺗﻘﻮا ٱ� ﺣﻖ ﺗﻘ ِﺎﺗ ِﻪۦ و� ﺗﻤﻮﺗﻦ ِإ� وأﻧﺘﻢ ﻣﺴ ِﻠﻤﻮن‬
� َ َ ْ � ُ� ْ َ � ُ‫� َ ً ََ ََﱠ‬ � ُ َْ َ
ْ ‫ﻮا ب َﺤ‬
�
ِ ‫ٱ‬ ‫ﺖ‬ ‫ﻤ‬ ‫ﻌ‬ ‫ﻧ‬
ِ ‫وا‬ ‫ﺮ‬� ‫ذ‬ ‫ٱ‬‫و‬ ‫ﻮا‬ ‫ﻗ‬‫ﺮ‬ ‫ﻔ‬ ‫ﺗ‬ �‫و‬ ‫ﺎ‬ ۭ ِ ِ ِ ِ ‫( وٱﻋﺘ ِﺼﻤ‬١٠٢)
‫�ﻌ‬ ‫ﻤ‬ ‫ﺟ‬ � ‫ٱ‬ ‫ﻞ‬‫ب‬
ً َ ْ ٓ َ ْ ُ ْ َ ْ � َ ْ � � ُ َ ْ َ َ �� َ ً � َ ْ � ْ ُ � ْ ْ � ْ � َ
‫��كﻢ ﻓﺄﺻبﺤﺘﻢ ِﺑ ِﻨﻌﻤ ِﺘ ِﻪۦ ِإﺧ ٰﻮ ۭﻧﺎ‬ ‫ف‬
ِ ‫ﻋﻠ��ﻢ ِإذ ﻛﻨﺘﻢ أﻋﺪا ۭء ﻓﺄﻟﻒ ﺑ ين ﻗﻠ‬
ْ‫� �ﻟ ��ﻢ‬ ُ � ‫نٱ‬ َ �َ ‫َ � ُْ َ�ٰ َ َ ُ َْ ۢ ﱢ َ ﱠ‬
ُ‫ﻧﻘ َﺬ �كﻢ ﱢﻣ ْﻨ َﻬﺎ �ﻛ َ ٰﺬ ﻟ َﻚ ُﻳ َﺒ ﱢ ف‬
‫ي‬ ِ ‫و�ﻨﺘﻢ ﻋ� ﺷﻔﺎ ﺣﻔﺮ ٍة ﻣﻦ ٱﻟﻨ �ﺎر ﻓﺄ‬
َ َُ َْ ْ� �َ� َ
(١٠٣) ‫َءاﻳ ٰ� ِﺘ ِﻪۦ ﻟﻌﻠ�ﻢ ﺗﻬﺘﺪون‬
[١٠٣-١٠٢ : ‫]آل ﻋﻤﺮان‬

O you who believe, fear Allah as He should be feared, and do
not die except as Muslims (102) And hold fast, all together, to
the rope of Allah, and do not be divided among yourselves.
Remember the blessing that Allah bestowed upon you, for
you were enemies then He brought your hearts together, so
that by His grace, you became brethren, and you were on the
brink of the pit of fire, and He saved you from it. Thus Allah
makes His revelations clear to you, so that you may be guided
(103)
[Surah Al ‘Imran 3:102-103]
98
This is a command from Allah to His believing slaves, that
they should fear Him as He should be feared and persist in that,
remaining steadfast and adhering to it until death. The one who
persists in something will die adhering to it. If a person persists
in fearing his Lord, obeying Him and turning to Him all the time
when he is healthy, energetic and able, Allah will make him
steadfast at the time of death and bless him with a good end.
Fearing Allah as He should be feared - as Ibn Mas'ood said -
means that He is to be obeyed and not disobeyed, remembered
and not forgotten, shown gratitude and not ingratitude. This
verse explains what Allah deserves of fear of Him. As for what is
required of people in that regard, it is as Allah says: {So fear Allah
as best you can...} (at-Taghabun 64: 16)
The details of fearing Allah in terms of what is in the heart
and actions that one should take are very many; fearing Allah
means doing what Allah has enjoined and refraining from
everything that Allah has forbidden.
Then Allah instructed them to do that which will help them
to attain fear of Him, which is to be united and adhere to the
religion of Allah. The fact that the believers' call is one should
unite them in harmony, because if the Muslims are united in
their religion and their hearts are in harmony with one another,
that will help to make their religious affairs sound and worldly
affairs in good shape. By uniting, they will be able to tackle any
99
matter and achieve innumerable interests that depend on unity,
such as cooperating in righteousness and piety, and other
matters; by the same token, division and enmity undermine their
well-being, sever the bonds between them and lead to everyone
striving for his own self-interests, even if that leads to harm on a
community level.
Then Allah reminds them of His blessings and instructs them
to remember them:
{Remember the blessing that Allah bestowed upon you,
for you were enemies} killing one another and taking one
another's wealth, to such an extent that the members of one
tribe would fight and oppose one another, and there would be
enmity and fighting among the people of one city. Their situation
was one of grievous trouble; this was the situation of the Arabs
before the Prophet ‫ ﷺ‬was sent. When Allah sent him and they
believed in him, united in Islam and joined together in faith, they
became like one person because of the harmony and bonds of
friendship between them. Hence Allah said: {then He brought
your hearts together, so that by His grace, you became
brethren, and you were on the brink of the pit of fire} that is,
you deserved to enter the fire, and there was nothing standing
between you and it except death, after which you would enter it
{and He saved you from it} by means of what He blessed
you with of belief in Muhammad ‫ﷺ‬.
100
{Thus Allah makes His revelations clear to you} that is, He
explains and clarifies them, and distinguishes for you truth from
falsehood, guidance from misguidance
{so that you may be guided} by knowing the truth and
acting upon it. This verse indicates that Allah loves His slaves to
remember His blessing in their hearts and verbally, so that they
may increase in gratitude towards Him and love for Him, and so
that He will give them more of His bounty and blessings. The
greatest of what one may remember of His blessings is the
blessing of guidance to Islam, following the Messenger ‫ ﷺ‬and
unity among the Muslims.
101
(23) A group of people from among you enjoining what
is right and forbidding what is wrong
َ َ ْ َََْ ُ ْ َ � َ ُُ�ََ ْ َ � � َ ُ َْ ٌ ‫َ�َ � ﱢ � ْ �ﱠ‬
‫وف و�ﻨﻬﻮن ﻋ �ﻦ‬ِ ‫وﻟﺘ�ﻦ ﻣﻨكﻢ أﻣ ۭﺔ �ﺪﻋﻮن ِإ� ٱﻟﺨ ي �� و�ﺄﻣﺮون ِبﭑﻟﻤﻌﺮ‬
َ ُ ْ ُ � ُ ُ َ ٰٓ � ۟ � َ � ُ �
‫ٱﻟﻤﻨﻜ �ﺮ وأوﻟ� ِﺌﻚ ﻫﻢ ٱﻟﻤﻔ ِﻠﺤﻮن‬
[١٠٤ : ‫]آل ﻋﻤﺮان‬

Let there arise from among you a group of people inviting to
all that is good, enjoining what is right, and forbidding what is
wrong. They are the ones who will be successful.
That is, let there be among you, O believers whom Allah has
blessed with faith and holding fast to His rope,
{a group of people inviting to all that is good}. Good (khayr)
is a comprehensive word that includes everything that brings
one closer to Allah and further away from His wrath
{enjoining what is right} that is, everything that is known to
be good by means of rational or shar'i proof
{and forbidding what is wrong} that is, everything that is
known to be evil by means of rational or shar'i proof. This is an
102
instruction from Allah to the believers, that among them there
should be a group that takes on the task of calling people to His
way and explaining His religion to people.
That includes the scholars who teach religion; the preachers
who call the people of other religions to enter Islam and call
those who have gone astray to mend their ways; the mujhideen
who strive in jihad for the sake of Allah; those who have the task
of checking on people and making them adhere to the rulings of
Islam such as the five daily prayers, zakah, fasting, Hajj and so
on; and those who check on weights and measures, and check
on the traders in the marketplace, preventing them from
cheating or engaging in invalid transactions.
All of these matters come under the heading of communal
obligations, as is indicated in this verse, in which it says,
{Let there arise from among you a group of people}. In
other words, let there be among you a group of people who
achieve the purpose behind the things mentioned. It is well
established that when something is enjoined, it refers to that
thing and whatever means are necessary to achieve it. Whatever
these matters depend on is also enjoined, such as preparing for
jihad by making ready all kinds of equipment by means of which
the goal of defeating enemies and making the word of Islam
supreme may be attained; acquiring knowledge with which to
call people to what is good and developing means of achieving
that; building schools to teach knowledge; helping the
103
authorities in implementing the laws of Sharia among the people
in word and deed, and with financial support; and other matters
on which these aims depend.
This group that is prepared to call people to what is good,
enjoining what is right and forbidding what is wrong, is the elite
of the believers. Hence Allah says concerning them: {They are
the ones who will be successful}; they will attain what they are
seeking (paradise) and be saved from what they fear (hell).
104
(24) Hasten towards forgiveness from your Lord
ْ ‫َ َ ُ ٓ � � ٰ َ ْ َ ۢ ﱢ ﱠ ﱢ � ْ َ َ ﱠ َ ْ ُ َ ﱠ َ ٰ َٰ ُ َ ْ َْ ُ � ﱠ‬
‫وﺳ �ﺎرﻋﻮا ِإ� ﻣﻐ ِﻔﺮ ٍة ﻣﻦ ر��ﻢ وﺟﻨ ٍﺔ ﻋﺮﺿﻬﺎ ٱﻟﺴﻤ�ﻮ ت وٱﻷرض أ ِﻋﺪت‬
� َ � َ‫ن‬ � � َ � ‫� َ ُ ُ َ ف ﱠ ﱠ � َ ضﱠ ﱠ‬ َ‫ﻟ �ﻠ ُﻤ ﱠﺘﻘ ن‬
‫ن ٱﻟﻐ ْ�ﻆ‬ ‫ﻤ‬
‫ِ ِي‬‫ﻈ‬ ٰ
� � ‫ﻟ‬‫ٱ‬‫و‬ ‫ء‬ِ �‫ﻟ‬
‫ا‬ ‫ٱ‬‫و‬ ‫ء‬ِ ‫ا‬
�‫ﻟ‬ ‫ٱ‬ � ِ ‫ﻮن‬ ‫ﻘ‬ ‫ﻨﻔ‬
ِ ‫ﻳ‬ ‫ﻳﻦ‬ ‫ﺬ‬ِ ‫ﻟ‬‫ٱ‬ ( ١٣٣ ) ‫ن‬ ‫ِ ِي‬
� �َ َ َ َ � َ َ‫ﺐ ٱ �ﻟ ُﻤ ْﺤﺴﻨ ن‬ ‫� ُ�ﺤ ﱡ‬ ُ � ‫ن َﻋﻦ ٱ ﱠﻟﻨﺎس َوٱ‬ َ‫َوٱ �ﻟ َﻌﺎﻓ ف‬
‫( وٱﻟ ِﺬﻳﻦ ِإذا ﻓﻌﻠﻮا‬١٣٤) ‫ن‬ ‫ِ ِي‬ ِ � � ‫ِي‬
ُ‫� َﻓﭑ ْﺳ َﺘ ْﻐ َﻔ ُﺮ �وا ﻟ ُﺬ ُﻧ�� ـﻬ ْﻢ َو َﻣﻦ َ� ْﻐﻔﺮ‬ َ � ‫ﻧﻔ َﺴ ُﻬ ْﻢ َذ �� ُﺮ �وا ٱ‬ُ � �ٓ ُ � � ْ� ً َ َٰ
ِ ِِ ِ ‫ﻓ� ِﺤﺸﺔ أو ﻇﻠﻤﻮا أ‬
َ ٰٓ � ۟ � َ ُ �َْ ْ ُ َ � �ََ َ ٰ�َ � ‫ﱡ ُ َ ﱠ �ُ َ�ْ ُ ﱡ‬
‫( أوﻟ� ِﺌﻚ‬١٣٥) ‫ٱﻟﺬﻧﻮب ِإ� ٱ� وﻟﻢ � ِ�وا ﻋ� ﻣﺎ ﻓﻌﻠﻮا وﻫﻢ �ﻌﻠﻤﻮن‬
َ ٰ َ ُ ٰ َ َْ ْ َ ْ َ ْ َ ٌ ٰ‫َ َ� ُ ُ ﱠ ْ َ ٌ ﱢ ﱠ ﱢ ْ َ َ ﱠ‬
‫ﺟﺰاؤﻫﻢ ﻣﻐ ِﻔﺮ ۭة ﻣﻦ ر� ـ ِﻬﻢ وﺟﻨ� ۭﺖ ﺗﺠ �ﺮى ِﻣﻦ ﺗﺤ ِﺘﻬﺎ ٱﻷﻧﻬ�ﺮ ﺧ� ِﻠ ِﺪﻳﻦ‬
َ ‫ن‬ ٰ َ � ُ ْ � َ ْ َ َ
(١٣٦) ‫ِﻓﻴﻬﺎ و ِﻧﻌﻢ أﺟﺮ ٱﻟﻌ� ِﻤ ِﻠ ين‬
[١٣٦-١٣٣ : ‫]آل ﻋﻤﺮان‬

Hasten towards forgiveness from your Lord and a garden as
vast as the heavens and the earth, which is prepared for the
pious (133) Those who spend in times of both ease and
hardship, who control their anger, and pardon people, for
Allah loves those who do good (134) And those who, if they
do something shameful or wrong themselves, remember Allah
and ask for forgiveness for their sins - for who can forgive sins
except Allah? - and do not knowingly persist in what they
have done (135) For such their reward is forgiveness from
their Lord, and gardens through which rivers flow, to abide
105
therein forever; how excellent a reward for those who work
[and strive] (136)
[Surah Al ‘Imran 3:133-136]
Then Allah commanded them to hasten towards His
forgiveness and His paradise, as vast as the heavens and the
earth, which Allah has prepared for the pious who fear Him, for
they are its people and acts of piety are what bring one to it.
Then Allah describes the pious and their deeds:
{Those who spend in times of both ease and hardship} that
is, at times of difficulty or ease. When things are easy, they spend
a great deal and when things are hard they do not think of any
deed of kindness as being too little.
{who control their anger} that is, if someone else harms
them in a way that makes them angry - which refers to the heart
being filled with rage and the desire to take revenge in word and
deed - they do not act in accordance with human nature; rather
they suppress the anger in their hearts and show patience in
refraining from treating the offender in the same manner.
{and pardon people} - pardoning people includes
pardoning everyone who mistreats you in word or deed. Pardon
is superior to suppressing anger because pardon means not
holding it against the one who mistreated you and forgiving the
offender. This can only come from one who has attained
106
praiseworthy characteristics and has given up bad
characteristics, and who is thinking of the reward of Allah, so he
forgives the slaves of Allah out of compassion and kindness
towards them, because he does not want to hurt them, and so
that Allah will forgive him and his reward will be with his
generous Lord, not with His helpless slave, as Allah says:
{...but whoever forgives and reconciles, his reward is with
Allah...} (ash-Shoora 42: 40)
Then Allah tells us about a quality that is more
comprehensive, better and more sublime, which is doing good
(ihsan):
{for Allah loves those who do good}. Doing good refers to
two things: (1) doing well in worshipping the Creator and
(2) doing good to other people.
The Prophet ‫ ﷺ‬described doing well in worshipping the
Creator as: «..worshipping Allah as if you can see Him, for if you
do not see Him, He sees you.» (Muslim)
Doing good to other people means trying to help or benefit
them in both spiritual and worldly terms, and warding off harm
from them in both spiritual and worldly terms. That includes
enjoining them to do good and forbidding them to do bad,
teaching those who are ignorant, admonishing those who are
heedless, offering sincere advice to the common folk and
prominent figures, striving to bring them together, giving them
107
charity, and spending on them in ways that are obligatory or
encouraged, according to their situation and needs.
That includes being generous and helpful, refraining from
annoying them, and putting up with their annoyance, as Allah
described the pious in these verses. Whoever does these things
has done his duty towards Allah and towards His slaves.
Then Allah tells us how they apologize to their Lord for their
sins: {And those who, if they do something shameful or wrong
themselves} that is, if they do bad deeds, whether they are
major sins or of a lesser degree, they hasten to repent and seek
forgiveness, and they remember their Lord and His warning to
those who are disobedient and His promise to those who fear
Him. So they ask for forgiveness for their sins and concealment
for their faults; at the same time, they give up their sins and
regret them. Hence Allah says: {and [they] do not knowingly
persist in what they have done}.
{For such} that is, for those who are described in these
terms {their reward is forgiveness from their Lord} that
removes the burden of sin that forms an impediment to reaching
paradise
{and gardens through which rivers flow} in which there is
eternal blessing, delight, happiness, well-being, goodness,
happiness, palaces, lofty and elegant dwellings, beautiful and
fruitful trees, and rivers flowing through that splendid abode.
108
{to abide therein forever} - they will never leave it; they will
never want anything else and its delights will never change.
{how excellent a reward for those who work [and strive]}.
They strove a little for the sake of Allah and were rewarded with
much. Those who push themselves to travel by night will, in the
morning, be glad that they made that effort, and at the time of
reward, the one who strove hard will find his reward paid in full.
These verses are among the texts quoted by Ahl as-Sunnah
wal-Jama’ah as evidence that deeds are part of faith, which is
unlike the view of the Murjites.
To prove this, we quote the following verse from Soorat al-
Hadeed, which is akin to this passage in Al 'Imran:
{Race towards forgiveness from your Lord and paradise which
is as wide as the heavens and the earth, prepared for those who
believe in Allah and His Messengers...} (al-Hadeed 57: 21)
The verse in Soorat al-Hadeed only refers to believing in
Allah and His Messengers, and the verse here in Soorat Al ‘Imran
(3:133) says that paradise is prepared for the pious.
Then Allah describes the pious in terms of financial and
physical actions, which indicates that these pious people who
are described in these terms are the same as those who are
mentioned in Soorat al-Hadeed as believers (in Allah and His
Messenger ‫)ﷺ‬.
109
(25) Every soul will taste death
َ ْ ُ َ َ َ َٰ � َ ْ َ ْ � َ ُ � َ ْ ‫َ ﱠ َ ُ َ ﱠ‬ � ُ َ �َ ۢ ْ َ ‫� ﱡ‬
‫ﺲ ذا ِﺋﻘﺔ ٱﻟ َﻤ ْﻮ ِت و ِ�ﻧﻤﺎ ﺗﻮﻓﻮن أﺟﻮر�ﻢ ﻳﻮم ٱﻟ ِﻘﻴ�ﻤ ِﺔ ﻓﻤﻦ زﺣ ��ح‬ � ‫ك ﻞ ﻧﻔ‬
ُ ُ � ُ َٰ َ ‫ﱠ َ � ْ َ � َ ﱠ َ َ َ ْ َ َ َ َ � َ َ ٰ ُ ﱡ ْ َ� ﱠ‬ َ
‫ور‬� ‫ﺮ‬ ‫ﻐ‬ ‫ﻟ‬‫ٱ‬ ‫ﻊ‬ � ‫ﺘ‬ ‫ﻣ‬ �‫إ‬ِ ‫ﺎ‬� ‫ﻧ‬‫ﻟﺪ‬ ‫ٱ‬ ‫ة‬‫ﻮ‬ ‫ﻴ‬ ‫ﺤ‬ ‫ﻟ‬ ‫ٱ‬ ‫ﺎ‬‫ﻣ‬‫و‬ ‫ﺎز‬ ‫ﻓ‬ ‫ﺪ‬ ‫ﻘ‬ ‫ﻓ‬ ‫ﺔ‬‫ﻨ‬ ‫ﺠ‬ ‫ﻟ‬‫ٱ‬ ‫ﻞ‬ ‫ﺧ‬ِ ‫د‬‫أ‬‫و‬ ‫ﺎر‬
� ‫ﻟﻨ‬ ‫ٱ‬ ‫ﻦ‬
� ‫ﻋ‬
[١٨٥ : ‫]آل ﻋﻤﺮان‬

Every soul will taste death, and only on the Day of
Resurrection will you be requited in full [for your deeds].
Whoever is saved from the fire and admitted to paradise will
have triumphed, for the life of this world is nothing but a
fleeting vanity.
This verse highlights the reality of this world in order to put
people off being overly concerned with it because of its transient
nature, for it is a fleeting vanity that dazzles with its adornment
and deceives with its ostentatious displays, but it will come to an
end and people will pass on to the realm of eternity, when they
will be requited for what they did in this world, good or bad.
{Whoever is saved} that is, brought out {from the fire and
admitted to paradise will have triumphed} that is, he will have
attained the greatest victory of escaping from the eternal
110
punishment and reaching the gardens of delight in which there
is that which no eye has seen, no ear has heard, nor has it ever
entered the mind of man. What this verse means is that whoever
is not saved from the fire and admitted to paradise has not
triumphed; rather he is doomed to eternal misery and suffering.
This verse contains a subtle reference to joy and
punishment in al-barzakh, and that people will be partially
requited therein for what they did, and they will taste the reward
or punishment of what they did in this world. This may be
understood from the words and only on the Day of Resurrection
will you be requited in full [for your deeds]}. In other words,
requital in full for one's deeds will only come on the Day of
Resurrection; before that, (there will be some degree of requital)
in al-barzakh, and even in this world, as Allah says elsewhere:
{We will surely cause them to taste a lesser punishment before
the greater punishment...} (as-Sajdah 32: 21)
111
(26) Fear your Lord Who created you from a single soul
َ ْ َ � َ َ ۢ َ َٰ ۢ ْ ‫َ � َ � ﱢ ﱠ‬ � ُ � ‫َ ٰٓ � ﱡ َ ﱠ ُ ﱠ ُ � َ ﱠ‬
‫ﺲ و ِﺣﺪ ٍة وﺧﻠﻖ ِﻣﻨﻬﺎ‬ � ‫ﻳ�ﺄﻳﻬﺎ ٱﻟﻨﺎس ٱﺗﻘﻮا ر��ﻢ ٱﻟ ِﺬى ﺧﻠﻘ�ﻢ ﻣﻦ ﻧﻔ‬
َ � � َ � َ� � ُ‫َ ْ َ َ ََ ﱠ ُْ َ َ ً � ً َ َ �ً َ ﱠ‬
‫� ٱﻟ ِﺬى � َﺴﺎ َءﻟﻮن ِب ِﻪۦ‬ ‫زوﺟﻬﺎ و�ﺚ ِﻣﻨﻬﻤﺎ �رﺟ ۭﺎ� ﻛ ِﺜ ي ۭ�ا و ِ�ﺴﺎ ۭء وٱﺗﻘﻮا ٱ‬
َ � َ � ‫َ ْ َْ َ َ ﱠ‬
ً‫ﺎن َﻋ �ﻠ ْ� �� ْﻢ َرﻗﻴبﺎ‬
ۭ ِ ‫وٱﻷرﺣﺎم ِإن ٱ� ك‬
[١ : ‫]اﻟنﺴﺎء‬
O humankind, fear your Lord, Who created you from a single
soul, and from it created its mate, and from the pair of them
spread countless men and women far and wide. Fear Allah, in
Whose name you demand your mutual [rights], and be
mindful of your ties of kinship, for Allah is always watching
you.
[Surah an-Nisa 4:1]
This soorah begins with the command to fear Allah and
worship Him, and to uphold ties of kinship. We are urged to do
these things, and in this soorah Allah explains the reason for all
of that, and why we should fear Him.
{your Lord, Who created you}, provided for you and
bestowed great blessings upon you, which includes His creation
of you {from a single soul, and from it created its mate} so that
112
there would be compatibility between them and that he may
find comfort in her, thus the blessing will be completed and joy
will be attained.
There is also another reason to fear Him, which is that you
demand your mutual rights in His name, and venerate Him by
doing so, in that when you want your needs to be met and your
goals fulfilled, you try to get it by asking for it in the name of
Allah. So the one who wants that says to another person: I ask
you by Allah to do such and such. That is because he knows what
the other person has in his heart of veneration towards Allah,
which will make him not reject anyone who asks him by Allah. So
just as you venerate Him by doing that, you should also venerate
Him by worshipping Him and fearing Him.
Similarly, Allah tells us that He is always watching; in other
words, He can see his slaves in all that they do, in secret and in
public, for He is always watching them. This should prompt us to
remember that He is always watching, and thus feel shy before
Him, by constantly fearing Him.
By telling us that He created them from a single soul and
that He spread them throughout the earth, even though they
have one origin, this should make them compassionate and kind
towards one another. Alongside the command to fear Him
comes the command to be mindful of ties of kinship and the
prohibition on severing these ties. This serves to affirm the
importance of upholding ties of kinship: just as it is obligatory to
113
fulfil duties towards Allah, it is also essential to fulfil duties
towards other people, especially relatives. In fact, doing one's
duty towards them is part of doing one's duty to Allah, that Allah
has enjoined.
Think about how this soorah begins with the command to
fear Allah and be mindful of ties of kinship and spouses in
general. Then after that, these factors are explained fully, in
detail, from the beginning of the soorah to the end. It is as if the
entire soorah focuses on these issues, as it goes on to explain in
detail and clarify what is mentioned in brief here.
The words {and from it created its mate} emphasize paying
attention to the rights of husbands and wives, and fulfilling
them, because wives are created from husbands, so the closest
connections, ties and relationships exist between them.
114
(27) Men will have their reward and women will have
their reward
‫�ﺐ ﱢﻣﻤﺎﱠ‬ ٌ ‫ﺾ �ﻟ ﱢﻠﺮ َﺟﺎل َﻧﺼ‬ ۢ ‫� َب ْﻌ‬ ٰ �َ ْ � َ َْ ُ � َ ‫ََ ََ َ ﱠ ْ� َ َ ﱠ‬
ۭ ِ ِ � ‫و� ﺗﺘﻤﻨﻮا ﻣﺎ ﻓﻀﻞ ٱ� ِب ِﻪۦ بﻌﻀكﻢ ﻋ‬
َ�� ‫� ﻣﻦ َﻓ ْﻀﻠﻪ ٓۦ إ ﱠن ٱ‬ � � � ْ َ َ‫ٌ ﱢ ﱠ � َ َ ْ ن‬
َ � ‫ﻮا ٱ‬ ‫�ﺐ ﻣﻤﺎ ٱ �تﺴ بن وﺳ�ﻠ‬
َ � َ ‫�َ َ ُ � َ ﱢ‬
ِ ِ ِ ِ ۭ ‫ٱ �تﺴﺒﻮا و ِﻟﻠنﺴﺎ ِء ﻧ ِﺼ‬
ً ‫�ء َﻋﻠ‬ ْ َ‫� َ � ﱢ ش‬
‫�ﻤﺎ‬ۭ ِ ٍ ‫كﺎن ِبكﻞ‬
[٣٢ : ‫]اﻟنﺴﺎء‬
Do not covet the bounties which Allah has bestowed more
abundantly on some of you than on others. Men will have the
reward for what they earn, and women will have the reward
for what they earn. Ask Allah of His bounty. Verily Allah has
knowledge of all things.
[Surah an-Nisa 4:32]
Allah instructs the believers that no one should covet that
which Allah has given more of to others, whether that is things
that it is possible for them to acquire or things that it is not
possible for them to acquire. Hence women should not covet the
characteristics of men, by means of which men have an
advantage over women; the one who is poor or has some
imperfections or shortcomings should not merely wish to be like
115
one who is rich or perfect, because that is the very essence of
envy, which is to wish for the blessing that Allah bestowed upon
someone else to be taken from him and given to you.
Moreover, such wishes are indicative of displeasure with
the decree of Allah and being content with laziness and wishful
thinking, unaccompanied by any effort or earning. Rather what
is praiseworthy is two things: to strive to the best of one's ability
and to do that which will benefit one's religious and worldly
interests, asking Allah for His bounty, and not relying on oneself
or anyone other than one's Lord.
Hence Allah says: {Men will have the reward for what they
earn} that is, of their deeds that will lead to the desired results.
{and women will have the reward for what they earn} - so each
of them will not attain anything but that which he or she has
earned and worked hard for.
{Ask Allah of His bounty} that is, for everything that has to
do with your religious or worldly affairs. Doing so is a sign of
wisdom and of being blessed, in contrast to the one who fails to
strive or relies on himself, not acknowledging his need of his
Lord; or those who do both, in which case they are forsaken and
are losers.
{Verily Allah has knowledge of all things}, therefore He
gives to the one who He knows deserves it, and He withholds it
from the one who He knows does not deserve it.
116
(28) Men are in charge of women
�َ َ ۢ ْ َ ٰ�َ ْ ُ َ ْ َ ُ� َ ‫ﱢ َ ُ َ ﱠ ُ َ َ� ﱢ َ � َ َ ﱠ‬
‫ﺾ و ِ�ﻤﺎ‬� ‫ٱﻟﺮﺟﺎل ﻗﻮﻣﻮن ﻋ� ٱﻟنﺴﺎ ِء ِبﻤﺎ ﻓﻀﻞ ٱ� بﻌﻀﻬﻢ ﻋ� بﻌ‬
ٌ ٰ � ٰ َ ٌ َٰ َٰ ُ ٰ َ ٰ ‫� َ ُ � ْ � ْ َٰ ْ َ ﱠ‬
َ‫ﺖ �ﻟ �ﻠ َﻐ ْ�ﺐ بﻤﺎ‬
ِ ِ ۭ �‫أﻧﻔﻘﻮا ِﻣﻦ أﻣﻮ ِﻟ ِﻬﻢ ﻓﭑﻟﺼ� ِﻠﺤ�ﺖ ﻗ� ِﻨﺘ�ﺖ ﺣ� ِﻔﻈ‬
ُ� � َ
�‫ﺣ ِﻔﻆ ٱ‬
[٣٤ : ‫]اﻟنﺴﺎء‬
Men are in charge of women, because Allah has made one of
them excel the other, and because they spend of their wealth
[on them]. Therefore, the righteous women are obedient, and
guard in [the husband’s] absence what Allah would have them
guard.
Here Allah tells us that: {Men are in charge of women} that
is, they are in charge with regard to making sure that they are
doing their duties towards Allah, by keeping up with obligatory
duties and restraining them from committing evil; men are
obliged to make sure that they (women) adhere to that. They are
also in charge of them in terms of spending on them, clothing
them, and providing accommodation to them.
117
Then He states the reason why men are in charge of
women: {because Allah has made one of them excel the other,
and because they spend of their wealth [on them]} that is,
because of the superiority of men over women; men are superior
to women in many ways; for example, positions of political
authority are only for men, as is prophethood and
messengerhood. Moreover, men are singled out, to the
exclusion of women, for many acts of worship, such as jihad and
‘Eid and Jumu’ah prayers.
It is also because of what Allah has bestowed exclusively on
them of wisdom, mature thinking, patience and perseverance,
the like of which women do not have. Men also have the
exclusive obligation of spending on their wives; moreover, there
are many types of spending that are demanded exclusively of
men, by which they are distinct from women.
Perhaps this is the reason why Allah says {and because they
spend of their wealth [on them]}. No mention is made of those
on whom they are to spend, so as to indicate spending in a
general sense. Thus it is known that a man is like a guardian and
a master to his wife, and she is like a prisoner and servant to him.
Therefore, his role is to do his duty towards that which Allah has
put him in charge of.
The woman's role is to obey her Lord and obey her husband.
Hence Allah says: {Therefore the righteous women are
obedient} to Allah {and guard in [the husband's] absence what
118
Allah would have them guard} that is, they obey their husbands
even in their absence; the wife guards her husband with regard
to herself and his wealth. That is because Allah has enjoined
upon them to guard themselves, and He has guided them to that;
they could not do it without His help, because the human soul is
inclined to evil. But whoever puts his trust in Allah, He will suffice
him and take care of everything that worries him of his religious
and worldly affairs.
119
(29) O you who believe, obey Allah, and obey the
Messenger, and those of you who are in authority.
َ ْ � ْ َ ْ ۟ � َ َ ُ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � � ُ � � َ َ � ُ � ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا أ ِﻃ�ﻌﻮا ٱ� وأ ِﻃ�ﻌﻮا ٱﻟﺮﺳﻮل وأو ِ� ٱﻷﻣ �ﺮ ِﻣﻨكﻢ ﻓ ِﺈن‬
ْ َ � َ � َ ُ ُْ ُْ � ُ ‫ﱠ‬ َ � � ُ ‫َ َ ٰ َ ْ ُ ْ ف شَ ْ ۢ َ ُ ﱡ‬
‫� وٱﻟﻴﻮ ِم‬ ِ ‫ﻮل ِإن ﻛﻨﺘﻢ ﺗﺆ ِﻣﻨﻮن ِبﭑ‬
ِ ‫� وٱﻟﺮﺳ‬ ِ ‫ﺗﻨ�ﺰﻋﺘﻢ ِ� � ٍء ﻓﺮدوە ِإ� ٱ‬
ً �َ ُ َ ْ � َ ٌْ َ َ َٰ � �
��‫ﺎﺧ �ﺮ ذ ِﻟﻚ ﺧ ي ۭ� وأﺣﺴﻦ ﺗﺄ �و‬
ِ ‫ٱ‬
� ‫ﻟ‬
[٥٩ : ‫]اﻟنﺴﺎء‬
O you who believe, obey Allah, and obey the Messenger, and
those of you who are in authority. If you are in dispute over
any matter, refer it to Allah and His Messenger, if you [truly]
believe in Allah and the Last Day; that is better and more
seemly in the end.
Then Allah instructs us to obey Him and to obey His
Messenger ‫ﷺ‬, by doing that which they command, doing what
is obligatory and encouraged, and avoiding that which they
prohibit. He also instructs us to obey those in authority, such as
rulers, governors and scholars, because people's religious and
worldly affairs cannot be put in order except by obeying those
who are in authority, in obedience to Allah and seeking that
120
which is with Him. But that is on condition that they do not
enjoin disobedience to Allah; if they do so, then there should not
be any obedience to any created being if it involves disobedience
towards the Creator. Perhaps this is the reason why the verb
("obey") is not repeated with regard to those who are in
authority, but it is mentioned with regard to the Messenger ‫ﷺ‬.
That is because the Messenger ‫ ﷺ‬only enjoins obedience to
Allah, and whoever obeys him has obeyed Allah; but when it
comes to those who are in authority, the command to obey them
is stipulated on condition that it does not involve any sin.
Then Allah instructs us to refer anything concerning which
people dispute, of major or minor matters of religion, to Allah
and to His Messenger ‫ ;ﷺ‬in other words, to the Book of Allah
and the Sunnah of His Messenger ‫ﷺ‬, for in them are final,
decisive answers to all matters of dispute, either in a clear and
specific text, or on the basis of the general meaning of the text,
or on the basis of a hint or indication, or of a concept or a general
principle to which analogy may be made for similar cases. That is
because the Book of Allah and the Sunnah of His Messenger ‫ﷺ‬
form the basis of the religion and faith cannot be sound unless it
is based on both. Hence referring to both is a condition of faith,
and this is why Allah says {if you [truly] believe in Allah and the
Last Day}. This indicates that whoever does not refer to them
concerning controversial matters is not really a believer; rather
he is a believer in taghoot, as mentioned in the following verse.
121
{that}, namely referring to Allah and His Messenger ‫{ ﷺ‬is
better and more seemly in the end}, because the ruling of Allah
and His Messenger ‫ ﷺ‬is the best and most just of rulings, and is
in the best interests of people in their religious and worldly
affairs and in the hereafter.
122
(30) Whatever good befalls you is from Allah
َ ْ‫ﱠ‬ َ َۢ‫َ ﱢ‬ َ َ َ � �َ َ � َ َ َۢ َ َ ْ َ َ َ � �‫ﱠ‬
‫� وﻣﺎ أﺻﺎبﻚ ِﻣﻦ ﺳيﺌ ٍﺔ ﻓ ِﻤﻦ ﻧﻔ ِﺴﻚ‬ ِ ‫ﻣﺎ أﺻﺎبﻚ ِﻣﻦ ﺣﺴﻨ ٍﺔ ﻓ ِﻤﻦ ٱ‬
ً َ � ٰ َ‫َ ُ ً َ � ف‬ ‫َ �ْ َ � َ ٰ َ ﱠ‬
‫�ﺪا‬
ۭ ‫� ﺷ ِﻬ‬
ِ ‫ﻮ� و�� ِبﭑ‬ ۭ ‫ﺎس رﺳ‬
� ‫وأرﺳﻠﻨ�ﻚ ِﻟﻠﻨ‬
[٧٩ : ‫]اﻟنﺴﺎء‬
Whatever good befalls you is from Allah; but whatever
misfortune befalls you is from yourself. We have sent you [O
Muhammad] to humankind as a Messenger. And sufficient is
Allah as a witness.
{Whatever good befalls you} in terms of both spiritual and
worldly interests
{is from Allah} it is He Who blesses with it and makes means
of attaining it easy.
{but whatever misfortune befalls you} in terms of both
spiritual and worldly interests
{is from yourself} that is, because of your sins and what you
have earned, but what Allah forgives is far greater.
123
Allah has opened the gates of kindness to His slaves, and He
has commanded them to implement the means that will lead to
His bounty and grace. He informs them that sins form an
impediment to His grace, so if a person commits sins, he has no
one to blame but himself, because he is preventing himself from
attaining the bounty and grace of Allah.
124
(31) If the Qur’an had been from anyone other than Allah,
they would have found therein many contradictions.
� ُ َ َ� � َْ ْ َ � ْ�َ َ َ ُْ� َ ُ‫�ََ َََ ﱠ‬
‫�ﻪ‬
ِ ‫� ﻟﻮﺟﺪوا ِﻓ‬ ِ ‫ﻨﺪ ﻏ ي �� ٱ‬
ِ ‫أﻓ� ﻳﺘﺪﺑﺮون ٱﻟﻘﺮءان وﻟﻮ كﺎن ِﻣﻦ ِﻋ‬
ً‫ٱ ْﺧﺘ �ﻠ ٰ� ًﻔﺎ �ﻛﺜ ي�ا‬
ۭ ِ ۭ ِ
[٨٢ : ‫]اﻟنﺴﺎء‬
Will they not then ponder on the Qur'an? If it had been from
anyone other than Allah, they would surely have found
therein many contradictions.
Here Allah enjoins pondering His Book, which means
contemplating the meaning and studying its principles and
lessons intensely, along with whatever helps to achieve that aim.
Pondering the Book of Allah is the key to knowledge, and all that
is good and all types of knowledge may be found therein. By
doing that, faith will increase and become deeply rooted in the
heart.
For the Qur'an teaches us about the Lord whom we
worship, and His attributes of perfection, and that He is to be
declared above all shortcomings. It sets out for us the route that
125
leads to Him and describes the characteristics of the people who
follow it, and what they will attain when they come to Him. It
informs us of our real enemy and tells us of the path that will
lead to punishment, and describes the characteristics of the
people who follow it and how they will be dealt with when there
is a reason for which they should be punished.
The more we ponder the Book, the more we will increase in
knowledge, good deeds and insight. Hence Allah has enjoined
and encouraged doing so, and He tells us that this is the purpose
for which the Qur'an was revealed, as He says elsewhere:
{This is a blessed Book that We have sent down to you, so that
they may ponder its verses, and so that people of
understanding may pay heed.} (Sad 38: 29)
- and:
{Will they not then ponder on the Qur'an, or are there locks on
their hearts?} (Muhammad 47: 24)
One of the benefits of pondering over the Book of Allah is
that it causes the individual to become certain in faith and
knowledge that it is the words of Allah, because parts of it
confirm other parts, and its parts are in harmony with one
another. Hence you will see rulings, stories and narratives
repeated in several places in the Qur'an, all of them in harmony,
confirming one another and not contradicting one another. Thus
it is known that the Qur'an is perfect and that it comes from One
Whose knowledge encompasses all things.
126
Hence Allah says: {If it had been from anyone other than
Allah, they would surely have found therein many
contradictions} that is, because it comes from Allah, there are
no contradictions in it at all.
127
(32) When the angels take the souls of those who have
wronged themselves
‫ْ َ � � َ � ُْ َ � � �ﱠ‬ ُ � ٓ � ُ � ٰٓ � َ � ُ ُ ٰ ‫ﱠ � َ َ َ ﱠ‬
‫ِإن ٱﻟ ِﺬﻳﻦ ﺗﻮﻓﯩﻬﻢ ٱﻟﻤﻠ� ِﺌﻜﺔ ﻇ ِﺎﻟ ِ� أﻧﻔ ِﺴ ِﻬﻢ ﻗﺎﻟﻮا ِﻓ�ﻢ ﻛﻨﺘﻢ ﻗﺎﻟﻮا ﻛﻨﺎ‬
َ � ُ َ ُ َ ً َ َٰ � ُ ْ� ْ � َ ْ �� ٓ � َ ْ َ ْ ‫ُ ْ َ ْ َ ضَ ض‬
‫ﺎﺟﺮوا ِﻓﻴﻬﺎ‬ ِ ‫� و ِﺳﻌ ۭﺔ ﻓﺘﻬ‬ِ ‫ض ﻗﺎﻟﻮا أﻟﻢ ﺗ�ﻦ أرض ٱ‬ � ‫ﻣﺴﺘﻀﻌ ِﻔ ين ِ� ٱﻷر‬
َ َ‫ﱠ � ُ ْ َ ْ َ ض‬ � َ ْ َ � َ َ ُ ‫َ � ۟ � ٰٓ َ َ � َ ٰ ُ ْ َ َ ﱠ‬
‫( ِإ� ٱﻟﻤﺴﺘﻀﻌ ِﻔ ين ِﻣﻦ‬٩٧) ‫ﻓﺄوﻟ� ِﺌﻚ ﻣﺄوﯨﻬﻢ ﺟﻬﻨﻢ وﺳﺎءت ﻣ ِﺼ ي�ا‬
ً َ َُ َْ َ ً� َ ُ َ ْ َ َ َٰ � � َ � َ ‫َ ﱢ‬ َ ‫ﱢ‬
��ۭ ‫�ﻌﻮن ِﺣ�ﻠ ۭﺔ َو� ﻳﻬﺘﺪون َﺳ ِب‬ ‫ﺎل وٱﻟنﺴﺎ ِء وٱﻟ �ﻮﻟﺪ ِن � �ﺴﺘ ِﻄ‬ ِ ‫ٱﻟﺮﺟ‬
ً ُ َ � ُ َ ُ� َ �َ ْ َُْ َ ُ َْ � ُ� َ َ َ ٰٓ � ۟ � َ
(٩٩) ‫ﻮرا‬ ۭ ‫( ﻓﺄوﻟ� ِﺌﻚ ﻋ� ٱ� أن �ﻌﻔﻮ ﻋﻨﻬﻢ و�ﺎن ٱ� ﻋﻔﻮا ﻏﻔ‬٩٨)
[٩٩-٩٧ : ‫]اﻟنﺴﺎء‬
Verily, when the angels take [in death] the souls of those who
have wronged themselves, they ask them: What was the
matter with you? They reply: We were weak and oppressed in
the land. They say: Was Allah's earth not spacious enough for
you to migrate to some other place? For those, their ultimate
abode is hell, an evil journey's end (97) Except those who are
[really] weak and oppressed - men, women. and children -
who have no means in their power and do not know where to
go (98) For these, there is hope that Allah will forgive them,
for Allah is Pardoning, Off-Forgiving (99)
[Surah an-Nisa 4:97-99]
128
This is a stern warning to those who did not migrate when
they were able to, until they died. The angels who seize their
souls rebuke them with these harsh words and say: {What was
the matter with you} In other words: what was your situation?
How did you make yourself distinct from the polytheists? In fact,
you increased their numbers and perhaps you supported them
against the believers, and you missed out on a lot of righteous
deeds, jihad with Allah's Messenger ‫ ﷺ‬and being with the
Muslims, helping them against their enemies.
{They reply: We were weak and oppressed in the land}
that is, weak, downtrodden and oppressed; we had no means of
migrating. But they are not speaking the truth when they say
that, because Allah rebuked them and warned them, and Allah
does not burden any soul with more than it can bear.
Then an exception is made for those who were genuinely
weak and oppressed; hence the angels say to them: {Was Allah's
earth not spacious enough for you to migrate to some other
place?} This is a question that is asked to establish a fact. In other
words, it is well established in the minds of everyone that the
land of Allah is spacious and whenever a person is in a place
where he is not able to practice his religion openly, then he has
other places on earth and a way out to a land where he will be
able to worship Allah, as Allah says: {O My slaves who believe,
129
verily My earth is spacious, so worship Me alone} (al- Ankaboot
29: 56)
Allah says of these people who have no excuse: {For those,
their ultimate abode is hell, an evil journey's end}. This, as
stated above, mentions the reasons that led to that; on the Day
of Judgement this is what will happen, if all conditions are
fulfilled and there are no impediments; but there may be
impediments that could prevent that fate.
This verse indicates that migration is one of the greatest
obligations, and failing to do it is forbidden; in fact, it is one of
the gravest major sins. This verse indicates that everyone who
dies has taken in full all that was decreed for him of provision,
lifespan and deeds. This understanding is based on the phrase
translated here as {take [in death]}, which comes from a root
that has the meaning of taking in full, because if there was
anything left for him to take, his soul would not be taken in
death.
This verse highlights belief in the angels and praises them,
because Allah mentions them by way of confirming His approval
of them.
Then an exception is made for those who are truly weak and
oppressed, who have no means of migrating at all, {and do not
know where to go}.
130
Allah says concerning these people: {For these, there is
hope that Allah will forgive them, for Allah is Pardoning, Oft-
Forgiving}.
The word 'asa (translated here as {there is hope that}),
when used in reference to Allah, indicates that it will inevitably
happen, because of His generosity and kindness. When the
Qur'an says that there is hope of reward for the one who does
some deeds, this means that the reward will not be due unless
the deed is done in the proper manner. If it is not done in the
proper manner, then the individual has fallen short and does not
deserve that reward. And Allah knows best.
This verse indicates that the one who is unable to do what
he is instructed of an obligatory duty or otherwise is excused, as
Allah says concerning those who are unable to engage in jihad:
{There is no blame on the blind nor any blame on the lame nor
any blame on the sick [if they do not go forth to fight]...} (al-
Fath 48: 17). And Allah says of the commands in general: {So fear
Allah as best you can…} (ar-Taghäbun 64: 16)
The Prophet ‫ ﷺ‬said: «If I instruct you to do something,
then do as much of it as you can.» (Muslim)
But there is no excuse for a person unless he tries his best
then is not able to do it, because Allah says: {who have no means
in their power}. This verse indicates that having a guide in Hajj
and ‘Umrah, and similar matters where travel is required, is one
of the conditions of being able to do it.
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(33) Be persistently standing firm in justice, witnesses
for Allah, even if it be against yourselves or parents or
relatives.
ْ‫ﻧﻔﺴ �كﻢ‬ ُ � ٓ�َ ْ�َ � َ�َ َ ُ ْ � َ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � � ُ � َ ﱠ ن‬
ٰ
ِ ‫� وﻟﻮ ﻋ� أ‬ ِ ِ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ﻛﻮﻧﻮا ﻗﻮ ِﻣ ين ِبﭑﻟ ِﻘﺴ ِﻂ ﺷﻬﺪاء‬
� ُ ‫َ � ْ َ � �ْ َ ً َ � ُ �ْ �ٰ َ ََ َﱠ‬ َ ‫ن‬ َ َْْ َ ْ َ َ� �
‫أ �و ٱﻟ ٰﻮ ِﻟﺪﻳ �ﻦ وٱﻷﻗ� ِ� ين ِإن ��ﻦ ﻏ ِﻨ�ﺎ أو ﻓ ِﻘ ي ۭ�ا ﻓﭑ� أو� ِﺑ ِﻬﻤﺎ ﻓ� ﺗت ِبﻌﻮا‬
ً‫ﻮن َﺧﺒ ي�ا‬َ � َ ْ َ َ َ � َ � ‫� َ َ ٰٓ � َ ْ � � َ َ � ُ ٓ � � ْ ُ ْ ُ � َ ﱠ‬
ۭ ِ ‫ٱﻟﻬﻮى أن ﺗﻌ ِﺪﻟﻮا و ِ�ن ﺗﻠﻮۥا أو ﺗﻌ �ﺮﺿﻮا ﻓ ِﺈن ٱ� كﺎن ِبﻤﺎ ﺗﻌﻤﻠ‬
[١٣٥ ‫]اﻟنﺴﺎء‬
O you who have believed, be persistently standing firm in
justice, witnesses for Allah, even if it be against yourselves or
parents and relatives. Whether one is rich or poor, Allah is
more worthy of both. So follow not [personal] inclination, lest
you not be just. And if you distort [your testimony] or refuse
[to give it], then indeed Allah is ever, of what you do, Aware.
Here Allah instructs His believing slaves to {be steadfast in
justice and bear true witness for the sake of Allah}. The word
qawwam (translated here as {steadfast}) is an intensive form of
the word. What is meant is: in all your affairs, be steadfast in
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standing up for justice, which means being just with regard to
the dues of Allah and the dues of His slaves.
Justice with regard to the dues of Allah means not using His
blessings as a means to disobey Him; rather they should be used
as a means to do righteous deeds. Justice with regard to the dues
of other people means paying all dues that you owe to others,
just as you demand your own dues. So you must spend on
obligatory maintenance, pay debts, and treat others with a good
attitude as you would like to be treated.
One of the greatest types of justice is justice with regard to
views and opinions, and those who hold those views. So you
should not judge in favor of one of two views, or one of two
disputants, because of his affiliation or because of your
inclination towards one of the two. Rather you should make it
your aim to judge between them on the basis of justice and
fairness. Another aspect of justice is giving testimony of what
you know, regardless of the way in which you know it, even if
that is against loved ones or against oneself.
Hence Allah says: {and bear true witness for the sake of
Allah, even if it is against yourselves, your parents, or your
kinsfolk. Whether he is rich or poor, Allah can best take care of
both}. That is: do not favor the rich man because of his wealth,
or the poor man out of mercy towards him - or so you claim;
rather you should give testimony on the basis of truth, regardless
of who may be affected.
133
Being steadfast in justice is one of the most important
matters, and is one of the most indicative of the religious
commitment, piety and status in Islam of the one who is just. The
one who is sincere to himself or wants to save himself must pay
the utmost attention to justice, make it his focus, resolve to
attain it, and strive to rid himself of all obstacles and barriers that
prevent him from adhering to justice and acting accordingly.
The greatest barrier to that is following whims and desires.
Hence Allah points out the importance of ridding oneself of this
barrier, as He says: {So do not follow your emotions} that is, do
not follow your own emotions, whims and desires that are
contrary to the truth, lest - by doing so - you swerve from the
right path and are not guided to justice, for whims and desires
will either make a person blind, so that he sees the truth as false
and falsehood as true, or he may recognize the truth but fail to
follow it because of his whims and desires. The one who is saved
from his whims and desires has been guided to the truth and to
the straight path.
When Allah stated that it is essential to be steadfast in
justice, He also forbade the opposite of that, which is distorting
one’s testimony and the like, twisting one’s words in order to
avoid stating the truth in all aspects or in some aspects. That
includes distorting one’s testimony and not giving it in full, or
applying one’s testimony to a different issue. All of that comes
under the heading of distorting testimony, because it is a
deviation from the truth.
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{or decline to give it} that is, fail to be just as you are
enjoined to be, such as the witness withholding his testimony, or
the judge not giving his verdict that he should give.
{then verily Allah is well aware of all that you do} that is,
He encompasses with His knowledge all that you do, both in
secret and openly. This is a stem warning to the one who distorts
his testimony or declines to give it. It is more appropriate that
this be addressed to the one who judges on the basis of
falsehood or gives false testimony, because his offence is
greater; the former only failed to do what is right, but the latter
fails to do what is right and also does what is wrong.
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(34) Help one another in righteousness and piety, but
do not help one another in sin and transgression.
ٰ َ ْ ُ� َ ْ ْ �َ � َُ ََ ََ ٰ َ ْ‫َََ َُ � َ� � ﱢ َ ﱠ‬
‫وﺗﻌﺎوﻧﻮا ﻋ� ٱﻟ ِب� وٱﻟﺘﻘﻮى و� ﺗﻌﺎوﻧﻮا ﻋ� ٱ ِﻹﺛ ِﻢ وٱﻟﻌﺪو ِن‬
[٢ : ‫]اﻟﻤﺎﺋﺪة‬
Help one another in righteousness and piety, but do not help
one another in sin and transgression.
[Surah al-Ma’idah 5:2]
{Help one another in righteousness and piety} that is, help
one another to be righteous. The word birr (translated here as
{righteousness}) includes everything that Allah loves and that
pleases Him of actions both outward and inward, having to do
with the rights of Allah and the rights of other people.
In this context, the word taqwa (translated here as {piety})
includes refraining from everything that Allah and His Messenger
‫ ﷺ‬hate, of actions both outward and inward.
Thus it is commanded to do every deed that is regarded as
good, and it is commanded to refrain from every deed that is
regarded as evil. The individual is enjoined to do that himself and
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to cooperate with his fellow believers in saying and doing
everything that will motivate and encourage people to do that.
{but do not help one another in sin} that is, overstepping
the mark by doing acts of disobedience that incur a burden of sin
and may be a cause of unease and embarrassment
{and transgression} that is, transgressing against people
with regard to their blood, wealth and honor. One must refrain
from acts of sin and wrongdoing, and help others to refrain also.
137
(35) This day I have perfected your religion for you
ُ‫�ﺖ �ﻟ ��ﻢ‬
ُ َ َ ‫ت‬ َ ْ ْ � ْ � َ ُ ْ َ ْ� َ ْ � َ ْ � � ُ � َ � � َ ْ َ �
‫ٱﻟﻴﻮم أ �ﻤﻠﺖ ﻟ�ﻢ ِدﻳﻨ�ﻢ وأﺗﻤﻤﺖ ﻋﻠ��ﻢ ِﻧﻌﻤ ِى ور ِﺿ‬
ً � ْ
‫ٱ ِﻹ ْﺳﻠ ٰ� َﻢ ِد ۭﻳﻨﺎ‬
[٣ : ‫]اﻟﻤﺎﺋﺪة‬
This day I have perfected your religion for you, completed My
blessing upon you, and have chosen for you Islam as your
religion.
{This day have I perfected your religion for you} by
completing the victory and perfecting all laws and teachings that
have to do with both outward and inward matters, fundamentals
and minor issues. Hence the Qur'an and Sunnah are completely
sufficient with regard to the rulings of Islam, both fundamental
and minor issues.
Anyone who tries to be smart by claiming that the people
have no choice, in learning their beliefs and rulings, but to refer
to other branches of knowledge apart from knowledge of the
Qur'an and Sunnah, such as "Islamic philosophy" (ilm al-kalam),
is ignorant and his call is false, because it is an implicit claim that
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Islam cannot be complete without that which he is promoting.
This is one of the worst kinds of wrongdoing and is an accusation
of ignorance against Allah and His Messenger ‫ﷺ‬.
{completed My blessing upon you}, both visible and
invisible {and have chosen for you Islam as your religion} that
is, I have chosen it and selected it for you as your religion, and
am pleased with it for you. Therefore, you should adhere to it
out of gratitude to your Lord, and praise the One Who has
blessed you with the best, noblest and most perfect of religions.
139
(36) When you prepare for prayer, purify yourselves…
� ْ � َ ْ� َ ْ � َ ُ ُ � � ْ َ ٰ � ‫ﱠ‬ � ْ ُ ْ ُ َ � ٓ ُ َ َ َ � َ ‫َ ٰٓ � ﱡ‬
�‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإذا ﻗﻤﺘﻢ ِإ� ٱﻟﺼﻠﻮ ِة ﻓﭑﻏ ِﺴﻠﻮا وﺟﻮﻫ�ﻢ وأ� ِﺪ��ﻢ ِإ‬
ً‫ﻨﺘ ْﻢ ُﺟ ُﻨبﺎ‬ُ � َ ‫َ ْ َ ُ � ُ ُ � ْ َ �ْ ُ � � ْ � � � ْ َ ْ ن‬ َ َ ‫ٱ �ﻟ‬
ۭ ‫ﻛ‬ ‫ن‬� ‫و‬ ‫ن‬ ‫ﺒ‬
ِ �‫� ي‬ ‫ﻌ‬ � ‫ﻟ‬‫ٱ‬ � ‫إ‬ِ ‫ﻢ‬� ‫ﻠ‬ ‫ﺟ‬‫ر‬‫أ‬‫و‬ ‫ﻢ‬ ‫ك‬ ‫وﺳ‬
ِ ‫ء‬‫ﺮ‬‫ﺑ‬ ِ ‫ﻮا‬ ‫ﺤ‬ ‫ﺴ‬ ‫ﻣ‬‫ٱ‬ ‫و‬ ‫ﻖ‬ ‫اﻓ‬
ِ ِ ‫ﺮ‬ ‫ﻤ‬
� َ � َ ‫َ ﱠ ﱠ ُ � َ � ُ ﱠ ْ ضَ ٓ � ْ َ � ٰ َ َ � ْ َ � َ َ ٌ ﱢ � ﱢ‬
‫� أو ﻋ� ﺳﻔ �ﺮ أو ﺟﺎء أﺣ ۭﺪ ﻣﻨكﻢ ﻣﻦ ٱﻟﻐﺎ ِﺋ ِﻂ‬ ٰ ‫ﻓﭑﻃﻬﺮوا و�ن ﻛﻨﺘﻢ ﻣﺮ‬
ِ
� ُ َ ْ ً‫�ْ �ٰ َ ْ ُ ُ ﱢ َ � َ � ْ َ ُ � َ� ً ََ ﱠ ُ � َ ً َ ﱢ‬
َ َ َ
‫�ﺪا ﻃﻴ ۭبﺎ ﻓﭑﻣﺴﺤﻮا‬ ۭ ‫أو ﻟ�ﻤﺴﺘﻢ ٱﻟنﺴﺎء ﻓﻠﻢ ﺗ ِﺠﺪوا ﻣﺎ ۭء ﻓﺘ�ﻤﻤﻮا ﺻ ِﻌ‬
ٰ � َ ۢ َ َ ْ ‫� ْ َ �ْ � ﱢ ْ ُ َ ُ ُ � ُ َ ْ َ َ َ � ْ � ﱢ‬ ُ ُ
‫ﻮﻫكﻢ وأ� ِﺪ�كﻢ ﻣﻨﻪ ﻣﺎ ﻳ ��ﺪ ٱ� ِﻟ�ﺠﻌﻞ ﻋﻠ��ﻢ ﻣﻦ ﺣ� �ج وﻟ� ِﻜﻦ‬ ِ ‫ِﺑﻮﺟ‬
َ ُ� ْ َ ْ� �َ� ْ� ْ�َ ُ ََ ْ ‫ُ ُ ُ َ ﱢ َ�ْ َ ُ ﱠ‬
‫ﻳ ��ﺪ ِﻟ�ﻄﻬﺮ�ﻢ و ِﻟﻴ ِﺘﻢ ِﻧﻌﻤﺘﻪۥ ﻋﻠ��ﻢ ﻟﻌﻠ�ﻢ �ﺸﻜﺮون‬
[٦ : ‫]اﻟﻤﺎﺋﺪة‬
O you who believe, when you prepare for prayer, wash your
faces, and your hands [and arms] to the elbows; wipe over
your heads [with wet hands]; and [wash] your feet to the
ankles. If you are in a state of major impurity [janabah], then
purify yourselves [ghusl]. If you are ill, or on a journey, or
have relieved yourselves, or you have touched women, and
cannot find water, then find some clean earth, and wipe your
faces and hands with it [tayammum]. Allah does not wish to
impose any hardship on you, but to purify you, and complete
His favor to you, so that you may give thanks.
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This verse includes many rulings of which we will mention
those that Allah enables us to:
1. What is mentioned here, and complying with it and acting
upon it, is among the requirements of faith without which faith
is not complete, because the verse begins with the words {O you
who believe...}. What is meant is: O you who believe, do what
your faith requires, and what has been prescribed for you.
2. The command to establish prayer, because Allah says: {when
you prepare for prayer}.
3. The command to form the intention to pray, because Allah
says: {when you prepare for prayer}, that is, with the aim and
intention of praying.
4. Being in a state of purification is stipulated in order for the
prayer to be valid, because Allah enjoins it when preparing to
pray, and the basic meaning of enjoining is that something is
obligatory.
5. Purification does not become obligatory when the time for
prayer begins; rather it becomes obligatory when one wants to
pray.
6. In the case of everything that may be called prayer - whether
it is obligatory or supererogatory, a communal obligation, or the
funeral prayer - it is stipulated that one should be in a state of
purity. This even applies to prostration on its own, according to
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many scholars, such as the prostration when reading Qur'an and
the prostration of gratitude.
7. The command to wash the face, from the regular hairline to
the jawline and chin lengthwise, and from ear to ear. That
includes rinsing the mouth and nose, as stated in the Sunnah, as
well as hair on the face; if the facial hair is light, the water must
reach the skin, but if it is thick, it is sufficient to wet the surface
of the hair.
8. The command to wash the hands (and arms), up to the elbow.
According to the majority of commentators, ilaa (the word
translated here as {up to}) means "with", because what is
required cannot be completed except by washing the entire
elbow.
9. The command to wipe the head.
10. It is obligatory to wipe the entire head (as is indicated by the
grammatical structure of the original Arabic text).
11. It is sufficient to wipe the head in any manner, with one or
both hands, or with a cloth or a piece of wood and the like,
because Allah mentioned wiping in general terms and did not
specify what is to be used to do it, which indicates that any
manner of doing it is acceptable.
12. What is required is to wipe the head. If someone were to
wash his head, without wiping the hand over the head, that
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would not be acceptable, because it would not be doing what
Allah had enjoined.
13. The command to wash the feet up to the ankles; something
similar may be said concerning this as was said concerning the
arms.
14. This is a refutation of the Rafidis, because the majority of
scholars read the word arjulakum ({your feet}) in the accusative
(that is, the object of the verb {wash}); it is not permissible to
wipe them so long as they are uncovered.
15. This verse may be taken as an indication that it is permissible
to wipe over the khuffayn (leather slippers), according to a
variant recitation (arjulikum), which would connect it to the act
of wiping over the head. In that case the feet may be wiped over
if they are covered with the khuffayn. Each recitation may have
its own meaning: according to the first recitation (arjulakum),
the feet are to be washed if they are uncovered; according to the
second recitation (arjulikum), the feet are to be wiped over if
they are covered with the khuffayn.
16. It is enjoined to follow a particular order when doing wudoo',
because Allah mentions the actions of wudoo' in a particular
order, and because He mentioned something that is to be wiped
- namely the head - in between two things that are to be washed,
and there would be no point in doing so except to emphasize a
particular order.
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17. That particular order has to do with the four main parts of
the body mentioned in this verse. With regard to the order of
rinsing the mouth and nose and washing the face, or washing the
right and left in the case of the arms and feet, doing these things
in a particular order is not obligatory. Rather it is mustahabb to
rinse the mouth and nose before washing the face, to start with
the right before the left when washing the arms and feet, and to
wipe the head before the ears.
18. The command to renew wudoo' for each prayer, so as to do
it exactly as enjoined.
19. The command to wash oneself in the case of janabah
(impurity following sexual activity).
20. It is obligatory to ensure that water reaches all parts of the
body when doing ghusl, because Allah mentions purifying of the
body, without specifying some particular parts to the exclusion
of others.
21. The command to wash the hair thoroughly when purifying
oneself from janabah.
22. Purification from minor impurity may be included in
purification from major impurity; if both are applicable, it is
sufficient to intend to form the intention of purification, then
wash the entire body, because Allah only said to purify oneself,
and He did not say that one should repeat wudoo'.
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23. The word junub (one who is in a state of janabah) is
applicable to anyone who has emitted maniy, whether awake or
asleep, or who has had intercourse, whether he ejaculated or
not.
24. The one who remembers having a wet dream but does not
find any wetness does not have to do ghusl, because in that case
he is not junub.
25. A reminder of Allah's blessing to His slaves, as He prescribed
tayammum for them.
26. One of the reasons for tayammum being permissible is
sickness which will be worsened by washing with water; in that
case it is permissible to do tayammum.
27. One of the reasons for tayammum being permissible is
travelling and having relieved oneself by urinating or defecating,
if no water is available. Thus sickness makes tayammum
permissible even if water is available, because of the harm that
would result from using it. The other reasons make tayammum
permissible when there is no water available, even if one is not
travelling.
28. Emissions from the front and back passages, of urine and
stools respectively, invalidate wudoo'.
29. This verse is quoted as evidence by those who say that
wudoo' is only invalidated by these two things (relieving oneself
or touching women), not by touching the private part and so on.
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30. It is mustahabb to use euphemisms in order to avoid using
foul language, because Allah says: {or have relieved yourselves}.
31. Touching a woman with desire and pleasure invalidates
wudoo'.
32. It is stipulated that no water be available in order for
tayammum to be valid.
33. When water becomes available, even if that is whilst praying,
tayammum becomes invalid, because Allah only permitted it
when water is not available.
34. If the time for prayer begins and a person does not have
water with him, he must look for it where he is staying, and
nearby, because it cannot be said that he could not find water if
he did not look for it.
35. If a person finds water but it is not sufficient for him to purify
himself completely, then he must use it up, then do tayammum
after that.
36. If water is altered by halal, pure substances, using it takes
precedence over tayammum, because water that has been
changed is still water, so it is included in the words {and cannot
find water}.
37. It is essential to form the intention of tayammum, as may be
understood from the original Arabic text, because the Arabic
word tayammum means to aim and intend to do something.
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38. Anything that accumulates on the face of the earth is valid
for tayammum, such as dust and the like. Based on that, the
words {and wipe your faces and hands with it} either refer to
what is usually the case, as one will usually have dust available
with which one may wipe, and it will stick to the face and hands,
or this is indicating the better way, and that if it is possible to use
earth in which there is dust, this is preferable.
39. It is not valid to do tayammum with impure earth, because it
is not pure and clean; rather it is impure.
40. What is to be wiped in the case of tayammum is the face and
hands only, and not other parts of the body.
41. The words {your faces}, include the entire face, and indicate
that all of it is to be wiped, but one is excused from having to
insert dust into the mouth and nose, or make it reach the skin
that is beneath facial hair, even if said hair is thin.
42. The hands are to be wiped up to the wrists only, because
when the word yadayn (hands) is used in a general sense, what
is meant is the hands. If it were required that the wiping reach
up to the forearms, Allah would have specified that as He did in
the case of wudoo'.
43. The verse is general in meaning and indicates that
tayammum is permissible for all types of impurity, both major
and minor; in fact, it is also permissible in the case of impurities
on the body, because Allah has made it an alternative to
purification with water and has mentioned it in general terms in
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this verse, and has not restricted it. (It may be said that
impurities on the body are not included in the ruling on
tayammum, because the context speaks of impurity [in the sense
of minor or major impurity] This is the view of the majority of
scholars.)
44. The places of tayammum are the same in the case of both
minor and major impurity, namely the face and hands.
45. If a person intends to do tayammum to purify himself from
both types of impurity, this is acceptable, based on the general
meaning of the verse.
46. It is sufficient to wipe with anything, with the hand or
otherwise, because Allah said {and wipe}, but He did not say
what is to be used for wiping. This indicates that it may be done
with anything.
47. It is stipulated that things be done in a certain order when
purifying oneself with tayammum, as is also stipulated in the
case of wudoo'; moreover, Allah started with mention of wiping
the face, before wiping the hands.
48. In the rulings that He has prescribed for us, Allah has not
caused us any hardship or difficulty. Rather it is mercy from Him
towards His slaves, to purify them and complete His favor upon
them.
49. Outward purification with water or dust is meant to be
complementary to inward purification which is attained by
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affirming the oneness of Allah (Tawheed) and repenting
sincerely.
50. Even though there is no visible sign of purification in the case
of tayammum, it is still an intangible, spiritual purification that
comes about as a result of complying with the command of Allah.
51. One should reflect upon the wisdom behind the laws that
Allah has ordained with regard to purification and other matters,
so as to increase in knowledge and in gratitude and love for
Allah, for what He has prescribed of rulings that enable one to
reach a high status.
149
(37) Allah will bring forth a people He will love and who
love him
ۢ‫ٱ� ب َﻘ ْﻮم‬ُ � ‫ف َ� �ﺄ تى‬
َ ْ َ َ َ ْ � ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � َ َ ْ َ ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ﻣﻦ ﻳﺮﺗﺪ ِﻣﻨكﻢ ﻋﻦ ِد ِﻳﻨ ِﻪۦ ﻓﺴﻮ‬
ٍ ِ ِ
‫ُ ﱡ ُ ْ َ ُ ﱡ َ ُ ٓ � � َ � � ُ ْ فَ � ﱠ َ � � � ٰ َ ُ َ ٰ ُ َ ف‬
�ِ ‫� ِﺤﺒﻬﻢ و� ِﺤﺒﻮﻧﻪۥ أ ِذﻟ ٍﺔ ﻋ� ٱﻟﻤﺆ ِﻣ ِﻨ ين أ ِﻋﺰ ٍة ﻋ� ٱﻟ�� ِﻔ ��ﻦ �ﺠ� ِﻬﺪون‬
ُۚ ‫ٱ� ُﻳ ْﺆﺗ�ﻪ َﻣﻦ َ� َﺸ �ﺎء‬� ُ ْ َ َ َٰ ۢ ٓ َ َ َ ْ � َ ُ َ َ َ َ � َ
ِ ِ ِ ‫ٱ� و� �ﺨﺎﻓﻮن ﻟﻮﻣﺔ � ِﺋ ٍﻢ ۚ ذ ِﻟﻚ ﻓﻀﻞ‬ ِ ‫�ﻞ‬ ‫ب‬
ِ ِ ‫ﺳ‬
ُ � ‫َو‬
ٌ ‫ٱ� َ ٰو ﺳ ٌﻊ َﻋﻠ‬
‫�ﻢ‬ ِ ِ
[٥٤ : ‫]اﻟﻤﺎﺋﺪة‬
O you who believe, whoever of you should revert from his
religion - Allah will bring forth [in place of them] a people He
will love and who will love Him [who are] humble toward the
believers, strong against the disbelievers; they strive in the
cause of Allah and do not fear the blame of a critic. That is the
favor of Allah; He bestows it upon whom He wills. And Allah is
all-Encompassing and Knowing.
Here Allah tells us that He has no need of His creation, and
that whoever apostatizes from His religion will never harm Him
at all; rather he only harms himself. Allah has sincere slaves
150
whom the Most Gracious, the Most Merciful has guaranteed to
guide and has promised that He will bring forth, and that they
will be the most perfect of humanity in characteristics, the
strongest at heart and the best in attitude. The greatest of their
characteristics is that Allah loves them and they love Him. Allah’s
love for a person is the greatest blessing that He may bestow
upon him, and the greatest virtue with which Allah may favor
him. If Allah loves a person, He makes things easy for him and
enables him to do good deeds and refrain from evil deeds; He
also causes His slaves to love that person.
One of the requirements of a person’s love for his Lord is
that he has no choice but to follow the Messenger ‫ ﷺ‬both
outwardly and inwardly, in word and deed, in all circumstances,
as Allah says: {Say: If you love Allah then follow me; Allah will
love you...} [Al ‘Imran 3: 31]
One of the prerequisites of Allah loving a person is that he
does a lot of deeds to draw near to Allah, both obligatory and
supererogatory actions, as the Prophet ‫ ﷺ‬said in the saheeh
hadith which tells us that Allah says:
«My slave does not draw near to Me with anything more
beloved to Me than what which I have enjoined upon him (of
obligatory duties), and My slave continues to draw near to Me
with supererogatory deeds so that I will love him. When I love
him I am his hearing with which he hears, his seeing with which
he sees, his hand with which he strikes and his foot with which
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he walks. Were he to ask (something) of Me, I would surely give
it to him, and were he to ask Me for refuge, I would surely grant
him it.» (Bukhari)
Another of the prerequisites of Allah loving a person is
knowing Him and remembering Him a great deal, for love
without knowing Allah is sorely lacking; indeed, it is non-existent,
even if one claims that it is there. The one who loves Allah
remembers Him a great deal, and when Allah loves a person, He
will accept a little of good deeds from him and will forgive a great
deal of mistakes on his part.
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(38) Those who have the most enmity towards the believers
� � َ ْ‫َ َ ٰ َ ً � � َ َ َ ُ � � َ ُ َ َ � َ � ش‬ ‫�َ َ ﱠ � َ ﱠ ﱠ‬
‫ﺎس ﻋﺪ و ۭة ﻟﻠ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﻟﻴﻬﻮد وٱﻟ ِﺬﻳﻦ أ��ﻮا‬ � ‫ﻟﺘ ِﺠﺪن أﺷﺪ ٱﻟﻨ‬
‫َ � َ َ ﱠ � ْ َ َ ُ ﱠ َ ﱠ ً �� َ َ َ ُ � � َ َ � ٓ� ﱠ َ َ ٰ َ ٰ َٰ َ � ﱠ‬
‫وﻟﺘ ِﺠﺪن أﻗ�� ـﻬﻢ ﻣﻮد ۭة ﻟﻠ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﻟ ِﺬﻳﻦ ﻗﺎﻟﻮا ِإﻧﺎ ﻧﺼ�ﺮى ذ ِﻟﻚ ِبﺄن‬
َ‫ﻮا َﻣ �ﺎ �أﻧﺰل‬ � ُ َ َ َ َ ُ � َ ْ َ َ ْ ُ ‫نَ َ ُ ْ َ ً َ � ﱠ‬
‫( و ِ�ذا ﺳ ِﻤﻌ‬٨٢) ‫�ﺴ ين ورﻫب ۭﺎﻧﺎ وأﻧﻬﻢ � �ﺴﺘ� ِب�ون‬ ‫ﱢ‬ ْ ُْ
� ِ ‫ِﻣﻨﻬﻢ ِﻗﺴ‬
‫ﱠ ََُ � َ � َ ﱢ‬ ْ ‫ُ َ ﱠ‬ َ ْ ُ َ ُ ْ � ٰٓ َ َ ُ ‫ﱠ‬ �
‫ﻮل ﺗﺮى أﻋﻴﻨﻬﻢ ﺗ ِﻔ�ﺾ ِﻣﻦ ٱﻟﺪﻣ �ﻊ ِﻣﻤﺎ ﻋﺮﻓﻮا ِﻣﻦ ٱﻟﺤﻖ‬ ِ ‫ِإ� ٱﻟﺮﺳ‬
َ‫( َو َﻣﺎ �ﻟ َﻨﺎ َ� ُﻧ ْﺆﻣ ُﻦ بﭑ �� َوﻣﺎ‬٨٣) ‫ﻳﻦ‬ َ ٰ ‫َ ُ � َ َ ﱠ َ� َ َ ﱠ َ � ُْ َ َ َ ﱠ‬
ِ ِ ِ ‫�ﻘﻮﻟﻮن ر�ﻨﺎ ءاﻣﻨﺎ ﻓﭑ �ﺘبﻨﺎ ﻣﻊ ٱﻟﺸ� ِﻬ ِﺪ‬
َ ‫ن‬ ٰ ‫ﱠ‬ ْ َ� َ َ َ‫َ �ََ َ � َ ﱢ ََ ْ َ ُ � ُْ �َ َﱡ‬
(٨٤) ‫ﺟﺎءﻧﺎ ِﻣﻦ ٱﻟﺤﻖ وﻧﻄﻤﻊ أن �ﺪ ِﺧﻠﻨﺎ ر�ﻨﺎ ﻣﻊ ٱﻟﻘﻮ ِم ٱﻟﺼ� ِﻠ ِﺤ ين‬
َ َ ٰ َ ُ ٰ َ َْ ْ َ ْ َ ْ َ ۢ ٰ‫َ �َٰ َ ُ ُ � ُ َ َ � � َ ﱠ‬
‫ﻓﺄﺛ�ﺒﻬﻢ ٱ� ِبﻤﺎ ﻗﺎﻟﻮا ﺟﻨ� ٍﺖ ﺗﺠ �ﺮى ِﻣﻦ ﺗﺤ ِﺘﻬﺎ ٱﻷﻧﻬ�ﺮ ﺧ� ِﻠ ِﺪﻳﻦ ِﻓﻴﻬﺎ‬
َ ٰٓ � ۟ � � َ ٰ َ � � ُ ‫َ � َ � َ ُ � َ � ﱠ‬ َ ‫ن‬ ْ ُ � ُ �َ َ َ َٰ َ
‫( وٱﻟ ِﺬﻳﻦ ﻛﻔﺮوا و�ﺬﺑﻮا ِﺑ�ﺎﻳ� ِﺘﻨﺎ أوﻟ� ِﺌﻚ‬٨٥) ‫وذ ِﻟﻚ ﺟﺰاء ٱﻟﻤﺤ ِﺴ ِﻨ ين‬
َ � ُ ٰ َ ْ �
(٨٦) ‫�ﻢ‬ ِ ‫أﺻﺤ�ﺐ ٱﻟﺠ ِﺤ‬
[٨٦-٨٢ : ‫]اﻟﻤﺎﺋﺪة‬
You will surely find that the bitterest among people in enmity
towards the believers are the Jews and those who ascribe
partners to Allah; and you will surely find that the closest
among them to the believers in affection are those who say:
We are Christians. That is because among them are scholars
and ascetics, and they are not arrogant (82) When they hear
what has been sent down to the Messenger, you see their
eyes overflowing with tears, because of what they recognise
153
as truth therein. They say: Our Lord, we believe; so record us
among those who bear witness [to the truth] (83) Why would
we not believe in Allah and in the truth that has come to us,
when we hope that our Lord will include us among the
righteous people? (84) Allah will reward them for their words
with gardens through which rivers flow, to abide therein
forever. Such is the reward of those who do good (85) But as
for those who disbelieve and deny Our revelations, they will
be inhabitants of the blazing fire (86)
[Surah al-Ma’idah 5:82-86]
Here Allah (Subhanahu wa Ta ‘ala - Glorified and Exalted is
He) tells us of the closer of the two groups to the Muslims and
the most likely to be friendly towards them and like them, and
those who are least likely to be like that.
{You will surely find that the bitterest among people in
enmity towards the believers are the Jews and those who
ascribe partners to Allah}. These two groups in general are the
most hostile towards Islam and the Muslims, and are the ones
who try the hardest to cause harm to them, because of their
enmity towards them, which is based on spite, envy,
stubbornness and disbelief.
{and you will surely find that the closest among them to
the believers in affection are those who say: We are Christians}.
154
Allah mentions a number of reasons for that:
- {among them are scholars and ascetics} that is, ascetic scholars
and devoted worshippers in hermitages. Knowledge, asceticism
and worship are things that soften the heart and remove
hardness and harshness. Hence the harshness of the Jews and
the polytheists is not found among the Christians.
- {and they are not arrogant} that is, there is no arrogance and
conceit, or stubborn refusal to accept the truth, among them.
That is what makes them closer to the Muslims and to loving
them, because the one who is humble is closer to goodness than
the one who is arrogant.
- {When they hear what has been sent down to the Messenger}
Muhammad ‫ﷺ‬, that had an impact on their hearts, and they felt
awed and their eyes overflowed with tears because of what they
heard of the truth of which they were certain. Hence they
believed and confirmed that it was true, and they said: {Our
Lord, we believe; so record us among those who bear witness
[to the truth} - namely the Ummah of Muhammad ‫ﷺ‬. They
testify to the oneness of Allah and to the truth of the message
that the Messengers brought, and they testify for or against
previous nations who either believed or disbelieved.
They are honest and their testimony is to be accepted, as
Allah says elsewhere: {Thus We have made of you an Ummah
[nation, community] justly balanced, that you might be
155
witnesses over humankind, and the Messenger might be a
witness over you...} (al-Baqarah 2: 143)
It is as if they were blamed for hastening to believe, so they
said: {Why would we not believe in Allah and in the truth that
has come to us, when we hope that our Lord will include us
among the righteous people?} In other words: what is to
prevent us from believing in Allah, when the truth has come to
us from our Lord, concerning which there is no doubt, and if we
believe and follow the truth, we hope that Allah will admit us to
paradise with the righteous people, so what is there to prevent
us? Is this not a reason to hasten to believe and not hold back?
{Allah will reward them for their words} that is, for the
words of faith that they spoke and for their verbal affirmation of
the truth {with gardens through which rivers flow, to abide
therein forever. Such is the reward of those who do good}.
These verses were revealed concerning the Christians who
believed in Muhammad ‫ﷺ‬, such as the Negus and others. There
are still among them those who choose the religion of Islam
when it becomes clear to them that what they are following is
false. They are closer to Islam than the Jews and the polytheists.
Having mentioned the doers of good, Allah then mentions
the punishment of the evildoers: {But as for those who
disbelieve and deny Our revelations, they will be inhabitants of
the blazing fire}, because they disbelieved in Allah and they
rejected His revelations which clearly highlight the truth.
156
(39) Intoxicants, gambling, idols and divining arrows are
an abomination.
ْ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � ﱠ َ � َ ْ ُ َ � َ ْ ُ َ ْ َ َ ُ َ ْ َ ْ � ٰ ُ ْ ٌ ﱢ‬
‫ﺲ ﻣﻦ‬ ۭ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإﻧﻤﺎ ٱﻟﺨﻤﺮ وٱﻟﻤ� ِ� وٱﻷﻧﺼﺎب وٱﻷزﻟ�ﻢ �رﺟ‬
� ُ َ ْ ‫ﱠ َ ُ ُ ﱠ‬ َ ُ ُْ ْ� �َ� ُ ُ َ ْ َ ٰ َ ْ ‫ﱠ‬ َ
‫( ِإﻧﻤﺎ ﻳ ��ﺪ ٱﻟﺸ�ﻄ�ﻦ أن‬٩٠) ‫ﻋ َﻤ ِﻞ ٱﻟﺸ�ﻄ� �ﻦ ﻓﭑﺟﺘ ِنﺒﻮە ﻟﻌﻠ�ﻢ ﺗﻔ ِﻠﺤﻮن‬
ٰ
� َ � ‫َ ﱠ‬ ْ َ � َ ْ َ � ‫ُ َ َ ْ َ � ُ � َ َٰ َ َ َ � َ ْ َ � َ ف‬
‫� َو� ُﺼﺪك ْﻢ ﻋﻦ ِذﻛ �ﺮ‬
� ِ ‫ﻮﻗﻊ ﺑيﻨ�ﻢ ٱﻟﻌﺪ وة وٱﻟبﻐﻀﺎء ِ� ٱﻟﺨﻤ �ﺮ وٱﻟﻤ‬
� ِ ‫ﻳ‬
َ َُ ‫ﱠ �ٰ ََ ْ � ُ ﱡ‬ َ �
(٩١) ‫� َوﻋ �ﻦ ٱﻟﺼﻠﻮ ِة ﻓﻬﻞ أﻧﺘﻢ ﻣﻨﺘﻬﻮن‬ ِ ‫ٱ‬
[٩١-٩٠ : ‫]اﻟﻤﺎﺋﺪة‬
O you believe, intoxicants, gambling, idols and divining arrows
are an abomination, of Shaytan's handiwork; therefore, avoid
such [abomination], so that you might prosper (90) Shaytan
seeks only to stir up enmity and hatred among you, by means
of intoxicants and gambling, and to keep you back from the
remembrance of Allah and from prayer. Will you not then
abstain? (91)
[Surah al-Ma’idah 5:90-91]
Here Allah condemns these reprehensible things and tells
us that they are of Shaytan's handiwork and that they are an
abomination, {therefore avoid such [abomination]} that is, shun
157
it, {so that you might prosper}. For prosperity cannot be
attained except by avoiding that which Allah has prohibited,
especially the evils mentioned here, which are:
- intoxicants (khamr): this refers to anything that befogs the
mind
- gambling: this refers to all contests in which both sides offer to
give up something if they lose
- idols: this refers to statues and the like which are set up and
worshipped instead of Allah
- divining arrows: which were used for decision-making.
Allah has prohibited these four things; He warns us against
them and tells us that they have negative consequences which
dictate that they should be shunned and avoided. Those
negative consequences include the following:
- They are an abomination; that is, they are evil and
metaphorically impure, even if they are not physically impure.
We should not contaminate ourselves with the sin and filth of
evil things.
- They are of Shaytan's handiwork, and he is the most hostile of
enemies to humanity. It is well known that one should take
precautions against one's enemy and his traps and actions,
especially the things he does to ensnare his foe, for that leads to
doom. The best thing the individual can do is keep away from the
158
activities of his avowed enemy, and be careful to avoid falling
into his traps.
- No individual can prosper except by avoiding these things.
Prosperity means attaining what one seeks and wants, and being
saved from what one fears, and these things form an
impediment to prosperity.
- These things lead to enmity and resentment among people, and
the Shaytan is eager to provoke such feelings, especially by
means of intoxicants and gambling, in order to stir up enmity and
resentment among the believers. Intoxicants befog the mind and
lead to loss of reason, which in turn leads to resentment
between a person and his fellow believers, especially if that is
accompanied by trading insults. This is an inevitable result of
drinking, and it may go as far as murder. In the case of gambling,
when one defeats the other and takes a lot of his wealth for
nothing in return, this is one of the greatest causes of enmity and
resentment.
- These things prevent the heart and tongue from remembering
Allah and praying, for which man was created and in which is his
happiness. Alcohol and gambling form the greatest impediment
to that, as they distract the heart and mind until a long time
passes without the individual even realizing where he is.
What calamity can be greater and worse than a sin that
tarnishes the individual and makes him one of the people of
impurity and causes him to follow in the footsteps of the Shaytan
159
and fall into his traps, then he finds himself being led by him like
an insignificant animal being led by its shepherd? Thus it is a
hindrance to his prosperity and it creates enmity and resentment
among the believers; it prevents one from remembering Allah
and praying. Can there be any greater negative consequences
than this?
Hence Allah instructed people of sound reasoning to
abstain from these things, as He says: {Will you not then
abstain?} If the wise person looks at some of these negative
consequences, that will be sufficient to deter him from these
things, and there will be no need for further admonition or harsh
rebukes.
160
(40) Whoever Allah wills to guide, He opens his heart to
Islam.
ُ � ُ � ْ ُ َ َ ٰ � ْ ْ ُ َ ْ َ ْ َ ْ‫� ُ � َ ْ َ ُ َ ش‬ ُ َ َ
‫ﻓﻤﻦ ﻳ �ﺮ ِد ٱ� أن ﻳﻬ ِﺪ�ﻪۥ ��ح ﺻﺪرەۥ ِﻟ ِﻺﺳﻠ� ِﻢ وﻣﻦ ﻳ �ﺮد أن � ِﻀﻠﻪۥ‬
‫َ� ْﺠ َﻌ ْﻞ َﺻ ْﺪ َر ُەۥ َﺿ ﱢ� �ﻘﺎ َﺣ َﺮ ًﺟﺎ �ك �ﺄ ﱠﻧ َﻤﺎ َ� ﱠﺼ ﱠﻌ ُﺪ ض� ٱ ﱠ‬
ُ�� ‫ﻟﺴ َﻤ �ﺎء �ﻛ َ ٰﺬ ﻟ َﻚ َ� ْﺠ َﻌ ُﻞ ٱ‬
ِ ِ ِ ۭ
َ ُ ُْ َ َ � �َ َ ْ ‫ﱢ‬
‫ﺲ ﻋ� ٱﻟ ِﺬﻳﻦ � ﻳﺆ ِﻣﻨﻮن‬ ‫ٱﻟﺮﺟ‬
[١٢٥ : ‫]اﻷﻧﻌﺎم‬
Whoever Allah wills to guide, He opens his heart to Islam, and
whomever He wills to leave astray, He closes and constricts
his heart, as if he were ascending to heaven. Thus Allah places
blight on those who do not believe.
[Surah al-An’aam 6:125]
Here Allah describes to His slaves the sign of a person's
being blessed and guided, and the sign of his being doomed and
misguided. If Allah opens a person's heart to Islam, and it is filled
with the light of faith and certainty, so that he feels at ease with
it, loves good deeds and finds joy in doing them, and does not
find them burdensome, then this is a sign that Allah has guided
him and has blessed him with faith and guided him to the straight
path.
161
The sign that Allah has willed to send someone astray is that
He makes his heart constricted and unwilling to accept faith,
knowledge and certainty. So he becomes overwhelmed with
doubts and desires, and nothing good reaches his heart; it is not
open to any good deeds because it is constricted as if he is having
to climb up to heaven when he has no means of doing so.
Because of this lack of faith, he is the reason why Allah
places blight upon him, because he has closed the door of mercy
and divine kindness to himself.
This is a measure that never alters. The one who gives in
charity and fears Allah, and believes in goodness, Allah will make
easy for him the path to ease, but whoever is miserly and thinks
that he is self-sufficient, and rejects goodness, Allah will make
easy for him the path to hardship.
162
‫‪(41) Verily, this is my path, so follow it.‬‬
‫َ ْ� َ � َٰ َ ْ‬ ‫ُ ْ َ َ � ْ � � ْ ُ َ َ ﱠ َ َ ﱡ � ْ َ � ْ � ْ � ﱠ ُ شْ � �‬
‫�ﻛﻮا ِب ِﻪۦ ﺷﻴ�ﺎ و ِ�ﭑﻟﻮ ِﻟﺪﻳ �ﻦ‬ ‫ﻗﻞ ﺗﻌﺎﻟﻮا أﺗﻞ ﻣﺎ ﺣﺮم ر��ﻢ ﻋﻠ��ﻢ أ� � �‬
‫ْ َ ًٰ َ َ َ ْ ُ� ٓ� �ْ �ٰ َ � ﱢ ْ ْ �ٰ ۢ ﱠ ْ ُ َْ ُ ُ � ْ َ ﱠ ُ ْ َ َ َ ْ َ ُ �‬
‫ِإﺣﺴ� ۭﻨﺎ و� ﺗﻘﺘﻠﻮا أوﻟ�ﺪكﻢ ﻣﻦ ِإﻣﻠ� ٍﻖ ﻧﺤﻦ ﻧﺮزﻗ�ﻢ و ِ��ﺎﻫﻢ و� ﺗﻘ��ﻮا‬
‫َ َ � َ َ َْ َ َ َ َ َ ََ َ ْ ُ� � ﱠ ْ َ �ت َ ﱠ َ � ُ ﱠ‬ ‫�َ‬
‫� ِإ�‬ ‫ٱﻟﻔ َ ٰﻮ ِﺣﺶ ﻣﺎ ﻇﻬﺮ ِﻣﻨﻬﺎ وﻣﺎ بﻄﻦ و� ﺗﻘﺘﻠﻮا ٱﻟﻨﻔﺲ ٱﻟ ِى ﺣﺮم ٱ‬
‫ﺎل ٱ �ﻟ َ‬ ‫ََ ََُْ �‬
‫ﻮا َﻣ َ‬ ‫�َ� �ْ َْ � َ‬ ‫� َ ﱢ َٰ � ْ َ ﱠ ٰ �‬
‫�ﻢ‬‫ِ ِ‬ ‫ت‬ ‫ﻴ‬ ‫�‬‫�‬‫ﻘ‬ ‫ﺗ‬ ‫�‬‫و‬ ‫(‬‫‪١٥١‬‬ ‫)‬ ‫ﻮن‬ ‫ﻠ‬ ‫ﻘ‬‫ِ‬ ‫ﻌ‬‫ﺗ‬ ‫ﻢ‬ ‫�‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﻟ‬ ‫ۦ‬‫ﻪ‬ ‫ِبﭑﻟﺤﻖ ذ ِﻟ�ﻢ وﺻﯩ ِ ِ‬
‫ب‬ ‫ﻢ‬‫�‬
‫ْ‬ ‫َ � ْ َ ُ َ تﱠ َ ْ � َ � ُ ﱠ ُ َ � ْ ُ � � � ْ َ َ � نَ َ �‬ ‫ﱠ �‬
‫ِإ� ِبﭑﻟ ِ تى ِ� أﺣﺴﻦ ﺣ ٰى ﻳبﻠﻎ أﺷﺪەۥ وأوﻓﻮا ٱﻟ��ﻞ وٱﻟ ِﻤ ي�ان ِبﭑﻟ ِﻘﺴ ِﻂ‬
‫َ ُ �� ُ َ ْ � ﱠ ُ ْ َ َ َ َ ُ � ُ ْ َ ْ � � َ � ْ � َ َ ُ ْ َٰ َ َ ْ‬
‫� ﻧ�ﻠﻒ ﻧﻔﺴﺎ ِإ� وﺳﻌﻬﺎ و ِ�ذا ﻗﻠﺘﻢ ﻓﭑﻋ ِﺪﻟﻮا وﻟﻮ كﺎن ذا ﻗﺮ بى و ِ�ﻌﻬ ِﺪ‬
‫َ‬ ‫َ�ﱠ ََٰ‬ ‫�َ� �ْ ََ �ُ َ‬ ‫� �ْ ُ � َٰ � ْ َ ﱠ ٰ �‬
‫� ِ�‬ ‫� أوﻓﻮا ذ ِﻟ�ﻢ وﺻﯩ�ﻢ ِب ِﻪۦ ﻟﻌﻠ�ﻢ ﺗﺬﻛﺮون )‪ (١٥٢‬وأن ﻫ�ﺬا ِ ٰ‬ ‫ٱ ِ‬
‫ﻟﺴ ُب َﻞ َﻓ َﺘ َﻔ ﱠﺮ َق ب �ك ْﻢ َﻋﻦ َﺳب�ﻠﻪۦ َذ ٰ ﻟ ��ﻢْ‬ ‫ُ ْ َ ً َ ﱠ ُ ُ ََ َﱠ ُ �‬
‫ﻮا ٱ ﱡ‬ ‫ﻣﺴﺘ ِﻘ� ۭﻤﺎ ﻓﭑﺗ ِبﻌﻮە و� ﺗت ِبﻌ‬
‫ِ‬ ‫ِ ِِ‬ ‫ِ‬
‫�َ� �ْ َﱠُ َ‬ ‫�‬
‫َو ﱠﺻ ٰﯩ�ﻢ ِب ِﻪۦ ﻟﻌﻠ�ﻢ ﺗﺘﻘﻮن )‪(١٥٣‬‬
‫]اﻷﻧﻌﺎم ‪[١٥٣-١٥١ :‬‬

‫‪Say: Come, I will recite to you what your Lord has made‬‬
‫‪binding on you: that you should not ascribe any partner to‬‬
‫‪Him; that you should show kindness to parents; that you‬‬
‫‪should not kill your children because of poverty, for We will‬‬
‫‪provide for you and for them; that you should not approach‬‬
‫‪shameful deeds, whether openly or in secret; that you should‬‬
‫‪not kill, for that is forbidden by Allah, except in the course of‬‬
‫‪163‬‬
justice. Thus He instructs you, so that you may understand
(151) Do not touch the orphan's property, before he comes of
age, except to improve it; give full measure and weight, with
equity. We do not place on any soul a burden greater than it
can bear. And when you speak, be fair, even if it concerns a
close relative. And fulfil the covenant of Allah. Thus He
instructs you, so that you may pay heed (152) Verily, this is
My path, leading straight; follow it, and do not follow [other]
paths, lest they cause you to deviate from His path. Thus He
instructs you, so that you may protect yourselves [from
misguidance] (153)
[Surah al-An’aam 6:151-153]
Here Allah says to His Prophet ‫ﷺ‬: {Say} to these people
who prohibited that which Allah had made permissible: {Come,
I will recite to you what your Lord has made binding on you},
the rulings that are binding upon everyone and which include
what is prohibited in terms of food, drink, words and actions.
{that you should not ascribe any partner to Him} that is,
neither few nor many. The real nature of ascribing partners to
Allah is that a created being is worshipped as Allah is to be
worshipped, or is venerated as Allah is to be venerated, or is
described in terms of any attribute that is unique to Allah in
terms of Lordship or divinity. If a person refrains from ascribing
partners to Allah in any way, then he becomes a monotheist (one
164
who affirms the oneness of Allah), sincere towards Him in all his
affairs. It is Allah's right over His slaves that they should worship
Him alone, and not associate anything with Him.
Then Allah lists the most important rights after His own:
{that you should show kindness to parents} by speaking
respectfully and kindly, and doing good deeds. Showing kindness
includes any word or deed that benefits one's parents and makes
them happy, and if the individual shows kindness to his parents,
then there is no disobedience towards them.
{that you should not kill your children} male or female
{because of poverty} that is, because you are worried about how
to provide for them, as happened during the jahiliyah when
hard-heartedness and injustice prevailed. If they are prohibited
to kill their own children in this situation, then killing their
children for no reason, or killing the children of others, is even
more emphatically prohibited.
{for We will provide for you and for them} that is, We have
guaranteed the provision of all. You are not the ones who
provide for your children or even for yourselves, so there is no
need to worry about them.
{that you should not approach shameful deeds} - this
refers to major sins that are regarded as obscene or repugnant
{whether openly or in secret} - this refers to actions that
are visible and those that have to do with thoughts and
165
intentions. The prohibition on approaching shameful deeds is
more effective than a prohibition on merely doing them,
because it includes a prohibition on their precursors and the
means that lead to them.
{that you should not kill, for that is forbidden by Allah} this
refers to killing any Muslim, male or female, young or old,
righteous or evildoer, or killing a non-Muslim who is protected
by a covenant with the Muslims
{except in the course of justice} such as the previously-
married adulterer, cases of murder, or one who leaves his
religion and splits from the main body of Muslims.
{Thus He instructs you} and enjoins what is mentioned
above {so that you may understand} His instructions, then pay
attention to them and adhere to them.
This verse indicates that the individual's compliance with
the commands of Allah will be commensurate with his level of
understanding.
{Do not touch the orphan's property} by consuming it or
replacing it with your wealth in an unfair manner, or taking it for
no reason {before he} that is, the orphan {comes of age} that is,
reaches maturity and knows how to handle it. When he reaches
maturity, he may be given his wealth at that point and he may
dispose of it as he sees fit.
166
{except to improve it} that is, except in the event that you
are trying to improve their wealth, so that they may benefit from
it. This indicates that it is not permissible to touch the orphan's
property or dispose of it in a manner that is detrimental to the
orphan, or in a manner that, although it is not detrimental to
him, is not in his best interests either.
This indicates that the orphan - before he comes of age - is
not allowed to dispose of his wealth and that his guardian may
dispose of his wealth in the manner that is best, and this ruling
comes to an end when the orphan comes of age.
{give full measure and weight, with equity} that is, on the
basis of fairness and honesty. If you strive hard in that, then {We
do not place on any soul a burden greater than it can bear} that
is, as much as it is able to bear, and not too much. So if anyone
strives hard to be honest in terms of measures and weights, then
falls short without realising, and without being negligent, then
Allah is Oft-Pardoning, Oft-Forgiving.
The scholars of usool quoted this and similar verses as
evidence that Allah does not burden anyone with more than he
can bear, and that if a person fears Allah with regard to His
commands, and does whatever he can, then there is no blame
on him for anything beyond that.
{And when you speak} in the event of judging between
people and putting an end to their disputes, or you comment on
their views or their situations, then {be fair} in what you say, by
167
paying attention to being truthful both regarding those whom
you like and those whom you dislike, and by being fair and not
concealing that which needs to be disclosed, for being biased
against someone because you dislike him or some of his views
constitutes wrongdoing, which is prohibited.
In fact, when a scholar discusses the views of the
innovators, what he is required to do is give credit where it is
due, and to explain what there is of truth or falsehood in their
statements and to take into consideration how close to or far
from the truth it is.
The fuqaha (jurists) have stated that the qadi (judge) must
be fair and equitable towards both disputants in the way he
speaks to them and looks at them.
{And fulfil the covenant of Allah} that includes the
covenant which He has made with His slaves, according to which
they must fulfil His rights, as well as the covenants that people
make with one another. All covenants must be fulfilled and it is
prohibited to break any covenant or fail to fulfil it properly.
{Thus} that is, the rulings mentioned above
{He instructs you, so that you may pay heed} to what He
has explained to you of rulings, and so that you may carry out His
instructions properly and learn the wisdom behind them and the
rulings concerning them.
168
Having explained many of the major rulings and important
laws, Allah then refers to them and to that which is more
comprehensive and general than them, as He says: {Verily, this
is My path, leading straight} that is, these and similar rulings,
which Allah has explained in His Book and made clear to His
slaves, are the path of Allah that leads to Him and to paradise; it
is a moderate, easy and straightforward
{follow it} in order to attain success and prosperity, and to
fulfil your hopes
{and do not follow [other] paths} that is, paths that are
contrary to this path
{lest they cause you to deviate from His path} that is, lead
you astray and cause you to deviate right and left. For if you go
astray from the straight path, there is nothing else but paths that
lead to hell.
{Thus He instructs you, so that you may protect yourselves
[from misguidance]} if you do what Allah has explained to you,
by learning it and acting upon it, you will be among the pious and
successful slaves of Allah. The path is described in the singular
and as being His because there is only one path that leads to Him,
and Allah is the One Who helps those who follow it to adhere to
it.
169
(42) Verily my prayer, my sacrifice, my living and my
dying are all for Allah.
َ ‫ن‬ �َٰ � ‫َ َ ْ َ َ َ َ َ ت � َ ﱢ‬ ُ َُ ‫ُ ْ ﱠ َ َ ت‬
(١٦٢) ‫� رب ٱﻟﻌ�ﻠ ِﻤ ين‬ ِ ِ ‫ﻗﻞ ِإن ﺻ� ِى و�ﺴ ِ� وﻣﺤ�ﺎى وﻣﻤ ِﺎى‬
َ ‫ن‬ ْ ُ � ُ ‫َ شَ َ � ُ َ َ ٰ َ � ْ ُ َ � َ � � ﱠ‬
(١٦٣) ‫��ﻚ ﻟﻪۥ و ِ�ﺬ ِﻟﻚ أ ِﻣﺮت وأﻧﺎ أول ٱﻟﻤﺴ ِﻠ ِﻤ ين‬ � �
[١٦٣-١٦٢ : ‫]اﻷﻧﻌﺎم‬
Say [O Muhammad]: Verily my prayer, my sacrifice, my living
and my dying are all for Allah, the Lord of the worlds (162) No
partner has He. Thus I am commanded, and I am the first of
those who submit to Allah [in Islam] (163)
[Surah al-An’aam 6:162-163]
Allah singles out for mention the noblest acts of worship, as
He says: {Say [O Muhammad]: Verily my prayer, my sacrifice} -
this is because of the virtue of these two acts of worship and
what they imply of loving Allah, devoting worship sincerely to
Him alone and drawing closer to Him in one's heart and by
means of one's words and actions. Sacrifice means giving up
what one loves of wealth or property for that which is dearer to
one, namely Allah. If a person is sincere in his prayer and
170
sacrifice, he will inevitably be sincere towards Allah in all his
deeds.
{my living and my dying} that is, whatever I do in my life
and whatever Allah decrees should happen to me, and what He
decrees for me at the time of my death, all of that is {for Allah,
the Lord of the worlds; No partner has He} in worship, just as
He has no partner in sovereignty and control.
This sincerity towards Allah is not something that I have
made up by myself; rather {Thus I am commanded} - it is
enjoined upon me and I have no choice but to comply
{and I am the first of those who submit to Allah [in Islam]}
of this Ummah.
171
(43) You approach men with lust instead of women; you
are indeed a people transgressing beyond all bounds.
َ ‫َ � � ْ َ َ َ ْ ٓ �َ �ُ َ � َ ٰ َ َ َ َ َ َ � َ ْ � َ ۢ ﱢ‬
‫وﻟﻮﻃﺎ ِإذ ﻗﺎل ِﻟﻘﻮ ِﻣ ِﻪۦ أﺗﺄﺗﻮن ٱﻟﻔ� ِﺤﺸﺔ ﻣﺎ ﺳبﻘ�ﻢ ِﺑﻬﺎ ِﻣﻦ أﺣ ٍﺪ ﻣﻦ‬
ْ‫ﺎل َﺷ ْﻬ َﻮ ًة ﱢﻣﻦ ُدون ٱ ﱢﻟن َﺴ �ﺎء َب ْﻞ �أ ُﻧﺘﻢ‬ َ ‫ﻮن ٱ ﱢﻟﺮ َﺟ‬َ ُ� َ � ْ � ‫ﱠ‬ َ‫ٱ �ﻟ َﻌ ٰ� �ﻠﻤ ن‬
ِ ِ ۭ ‫ﺗ‬ ‫ﺄ‬‫ﺘ‬ ‫ﻟ‬ ‫ﻢ‬ � ‫ﻧ‬ ‫إ‬ِ ( ٨٠ ) ‫ن‬ ‫ِي‬
‫ﱢ‬ ُ ُ ْ � �ٓ � َ � ٓ‫َ َ � َ َ َ َ َ ْ ٓ ﱠ‬ َ ُ ْ ‫َْ ٌ ﱡ‬
‫( وﻣﺎ كﺎن ﺟﻮاب ﻗﻮ ِﻣ ِﻪۦ ِإ� أن ﻗﺎﻟﻮا أﺧ �ﺮﺟﻮﻫﻢ ﻣﻦ‬٨١) ‫�ﻓﻮن‬ � ‫ﻗﻮ ۭم ﻣ‬
ْ َ � ُ َ� َ ْ ‫َ � َ ْ َٰ ُ َ � ْ � ُ ٓ ﱠ‬ َ ُ ‫َ ْ َ � ْ ﱠ ُ ْ �َ ٌ َ َ َ ﱠ‬
‫( ﻓﺄﻧﺠﻴﻨ�ﻪ وأﻫﻠﻪۥ ِإ� ٱﻣﺮأﺗﻪۥكﺎﻧﺖ‬٨٢) ‫ﺎس ﻳﺘﻄﻬﺮون‬ ۭ ‫ﻗ�� ِﺘكﻢ ِإﻧﻬﻢ أﻧ‬
َُ َٰ َ � َ ْ � ْ � َ ً َ ‫ﱠ‬ ْ �َ َْ َ ْ�َ َ َ� َ
‫( وأﻣﻄﺮﻧﺎ ﻋﻠﻴ ِﻬﻢ ﻣﻄ ۭﺮا ﻓﭑﻧﻈﺮ ﻛ�ﻒ كﺎن ﻋ� ِﻘبﺔ‬٨٣) ‫ِﻣﻦ ٱﻟﻐ ٰ� ِب ��ﻦ‬
َ ‫ن‬ ْ ُ �
(٨٤) ‫ٱﻟﻤﺠ �ﺮ ِﻣ ين‬
[٨٤-٨٠ : ‫]اﻷﻋﺮاف‬
And We also sent Loot. He said to his people: Do you commit
this shameful deed that no one in the world has ever committed
before you? (80) For you approach men with lust instead of
women; you are indeed a people transgressing beyond all
bounds (81) But the only response his people gave was to say:
Drive them out of your city, for they are indeed people who
want to keep themselves clean and pure (82) So we saved him
and his family, except his wife; she was one of those who
stayed behind (83) And We let loose upon them a shower [of
stones]. So see what was the fate of the evildoers (84)
[Surah al-A’raf 7:80-84]
172
{And We also sent Loot}. That is, We sent him to his people
to instruct them to worship Allah alone and to forbid to them the
shameful deed that no one in the world had ever done before
them.
{He said to his people: Do you commit this shameful deed}
that is, the deed which surpasses, in its severity and abhorrent
nature, all other shameful deeds
{that no one in the world has ever committed before you}.
It was one of the most repulsive of deeds, and their invention of
it, thus setting the precedent for those who came after them,
was also one of the most abhorrent of deeds.
Then he explained further: {For you approach men with
lust instead of women} that is, you ignore women, whom Allah
has created for you, when you could find in them pleasure to
fulfil your desire in a manner that is in accordance with sound
human nature, and instead you prefer anal intercourse with
men, which is something utterly filthy and abhorrent, for the
anus is the place from which filth emerges, that one feels
embarrassed to mention, let alone touch and be close to it.
{you are indeed a people transgressing beyond all bounds}
that is, people who overstep the limits set by Allah in the most
audacious manner.
173
{But the only response his people gave was to say: Drive
them out of your city, for they are indeed people who want to
keep themselves clean and pure} That is, they want to keep
away from committing shameful deeds.
{Their only grievance against them was that they believed
in Allah, the Almighty, the Praiseworthy} (al-Burooj 85: 8)
{So we saved him and his family, except his wife; she was
one of those who stayed behind} that is, those who remained
behind and were punished. Allah instructed him to take his
family and leave at night, for the punishment would come upon
his people in the morning, so he took his family, except his wife,
who met the same fate as they did.
{And We let loose upon them a shower [of stones]} that is,
a shower of hot stones of baked clay, and Allah turned the city
upside down.
{So see what was the fate of the evildoers}, namely
destruction and eternal disgrace.
174
(44) To Allah belong the most beautiful names, so call
on Him by them.
ٰٓ َ ْ � ٓ ‫َ � ْ َ ْ َ � ُ � ُ ْ نَ ٰ َ ْ ُ ُ َ َ َ ُ � � َ ُ � ُ َ ف‬
‫� ٱﻷﺳﻤﺎء ٱﻟﺤﺴى ﻓﭑدﻋﻮە ِﺑﻬﺎ وذروا ٱﻟ ِﺬﻳﻦ �ﻠ ِﺤﺪون ِ� أﺳﻤ� ِﺌ ِﻪۦ‬ ِ ِ‫و‬
َ �َ َْ � ُ � َ َ َْ ْ ُ َ
‫ﺳ�ﺠﺰون ﻣﺎ كﺎﻧﻮا �ﻌﻤﻠﻮن‬
[١٨٠ : ‫]اﻷﻋﺮاف‬
To Allah belong the most beautiful names, so call on Him by
them, and keep away from those who profane His names. They
will be requited for what they do.
[Surah al-A’raf 7:180]
This is indicative of the greatness of His glory and attributes,
for to Him belong the most beautiful names. In other words, all
good names are His. What this refers to is every name that is
indicative of an attribute of perfection and greatness. This is why
they are called beautiful, because if they did not refer to an
attribute, and were merely information, they would not be
beautiful. Similarly, if they referred to attributes of imperfection
or attributes that may be praiseworthy or otherwise, then they
would not be beautiful. Each of His names points to the meaning
of that attribute in the most complete and comprehensive
manner, and includes all its shades of meaning.
175
For example, the name al-'Aleem (the All-Knowing)
indicates that He has all-encompassing knowledge of all things,
so nothing, not even the weight of an atom on earth or in
heaven, is beyond His knowledge.
The name ar-Raheem (the Most Merciful) indicates that He
is possessed of great mercy that encompasses all things.
The name al-Qadeer (the Omnipotent, All-Powerful)
indicates that He is possessed of all-encompassing power and
nothing is beyond His power, and so on.
Another aspect of the beauty of these names is that He
cannot be called except by these names. Hence He says: {so call
on Him by them}. This includes the supplication of worship and
the supplication of asking. So He is to be called upon for
everything that is needed, in a manner that is appropriate to the
need in question.
So the one who calls upon Him may say, for example: O
Allah, forgive me and have mercy on me, for You are the Oft-
Forgiving, the Most Merciful. Accept my repentance, O Accepter
of repentance. Grant me provision, O Provider. Show me
kindness, O Most Kind - and so on.
{and keep away from those who profane His names. They
will be requited for what they do} that is, as a penalty and
punishment for profaning His names. What that means is
misusing the name and calling by these names those who do not
deserve them, as the polytheists do when naming their false
176
gods; or denying their meanings and distorting them, giving
meanings that were not intended by Allah or His Messenger ‫;ﷺ‬
or likening the divine attributes to the attributes of some created
being. What one must do is beware of profaning these names
and beware of those who profane them. It is proven in as-Saheeh
that the Prophet ‫ ﷺ‬said: «Allah has ninety-nine names;
whoever learns them by heart will enter paradise.» (Bukhari,
Muslim, at-Tirmidhi, and Ibn Majah)
177
(45) The true believers are only those who…
ْ َ ُ َ َ ْ ُ ُ �ُ ْ � َ ُ� َ ُ َ َ � َ ُ ْ ُ � َ ‫ﱠ‬
ْ‫ﺖ َﻋ �ﻠ ْﻴﻬﻢ‬
ِ �‫ِإﻧﻤﺎ ٱﻟﻤﺆ ِﻣﻨﻮن ٱﻟ ِﺬﻳﻦ ِإذا ذ ِ�ﺮ ٱ� و ِﺟﻠﺖ ﻗﻠ�� ـﻬﻢ و ِ�ذا ﺗ ِﻠ‬
َ �� َ َ ‫َ َُٰ ُ َ َ ُْ ْ ًَٰ َ َ� ٰ ﱢ‬
‫� َر� ـ ِﻬ ْﻢ ﻳﺘ َﻮ�ﻠﻮن‬ ‫ءاﻳ�ﺘﻪۥ زادﺗﻬﻢ ِإ�ﻤ� ۭﻨﺎ وﻋ‬
[٢ : ‫]اﻷﻧﻔﺎل‬
The believers are only those who, when Allah is mentioned,
their hearts become fearful, and when His verses are recited
to them, it increases them in faith; and upon their Lord they
rely.
[Surah al-Anfal 8:2]
{The true believers} who adhere to all the teachings of faith
{are only those who, when Allah is mentioned, their hearts
become fearful} that is, they are filled with fear and awe, and
that fear of Allah dictates that they should refrain from that
which is prohibited. Fear of Allah is one of the greatest signs that
restrain one from committing sin.
{and when His verses are recited to them, it increases
them in faith} the reason being that they listen to it with
presence of mind, contemplating the meaning, and as a result of
that their faith increases, because contemplation is one of the
178
actions of the heart, and it is inevitable that they will learn a
meaning that they did not know, or they will be reminded of
something that they had forgotten, or it will make their hearts
inclined towards good and make them long for the reward of
their Lord, or will make them fear His punishment, or they will
be deterred from sin. All of these are things that increase one in
faith.
{and upon their Lord they rely} alone, with no partner or
associate. In other words, they rely in their hearts on their Lord
to bring what is in their best interests and ward off that which
may harm them in spiritual or worldly terms, and they trust that
Allah will do that. Trust in Allah is the motive for all good deeds,
which cannot exist or be completed without it.
179
(46) If you fear Allah, He will grant you a criterion
� َ ْ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � َ ﱠ ُ � � َ َ ْ َ � � ْ ُ ْ َ ً َ ُ � ﱢ‬
ْ‫ﻨكﻢ‬ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإن ﺗﺘﻘﻮا ٱ� �ﺠﻌﻞ ﻟ�ﻢ ﻓﺮﻗ ۭﺎﻧﺎ و��ﻔﺮ ﻋ‬
‫�ﻢ‬ ‫ﻈ‬ َ ‫ٱ� ُذو �ٱﻟ َﻔ ْﻀﻞ �ٱﻟ‬
‫ﻌ‬ ُ � ‫َﺳ ﱢﻴ ��ﺎﺗ �ك ْﻢ َو َ� ْﻐﻔ ْﺮ �ﻟ �� ْﻢ ۗ َو‬
ِ ِ ِ ِ ِ
[٢٩ : ‫]اﻷﻧﻔﺎل‬
O you who believe, if you fear Allah, He will grant you a
criterion and will remove from you your misdeeds and forgive
you. And Allah is the possessor of great bounty.
Complying and fearing Allah is the way to, and the sign of,
blessings and success. Allah has made a connection between fear
of Him and a great deal of good in this world and the hereafter.
Here He says that the one who fears Allah will attain four things,
each one of which is better than this world and all that is in it:
The first is insight (furqan), which is knowledge and
guidance, by means of which one may differentiate between
true guidance and misguidance, truth and falsehood, lawful and
prohibited, those who are blessed and those who are doomed.
The second and third are expiation of bad deeds and
forgiveness of sins. Each of these is included with the other when
180
either of them is mentioned on its own. When they are
mentioned together, expiation of bad deeds has to do with
minor sins and forgiveness of sins has to do with expiation of
major sins.
The fourth is the great reward for the one who fears Him
and gives precedence to pleasing Him over his own whims and
desires, {And Allah is the possessor of great bounty}.
181
(47) Sufficient for you is Allah
‫ٱ� َو َﻣﻦ ﱠٱﺗ َب َﻌ َﻚ ِﻣ َﻦ �ٱﻟ ُﻤ ْﺆﻣ ِﻨ ي ن‬
َ‫ن‬ ُ � ‫ى َﺣ ْﺴ ُب َﻚ‬ ‫َ ٰٓ � ﱡ َ ﱠ‬
‫ٱﻟﻨ ب ﱡ‬
ِ � ِ ‫ﻳ�ﺄﻳﻬﺎ‬
[٦٤ : ‫]اﻷﻧﻔﺎل‬
O Prophet, sufficient for you is Allah and for whoever follows
you of the believers.
Then Allah says: {O Prophet, sufficient for you is Allah and
for whoever follows you of the believers} that is, He will take
care of you and your followers among the believers. This is a
promise from Allah to His believing slaves who follow His
Messenger ‫ﷺ‬, that He will suffice them and support them
against their enemies.
Therefore, if they take proper measures, namely believing
and following the Prophet ‫ﷺ‬, then He will inevitably suffice
them with regard to that which concerns them of both spiritual
and worldly matters. That support is not granted only when its
conditions are not met.
182
(48) The eight categories of those who are entitled to
Zakah
ْ‫ن َﻋ �ﻠ ْﻴ َﻬﺎ َوٱ �ﻟ ُﻤ َﺆ �ﻟ َﻔﺔ ُﻗ �ﻠ� ُ� ـ ُﻬﻢ‬َ‫ن َوٱ �ﻟ َﻌ ٰ�ﻤﻠ ن‬‫ن‬ ٰ َ َ � َ �َ َ ُ � ُ َٰ َ ‫ﱠ َ ﱠ‬
ِ ‫ِِي‬ � ‫ِإﻧﻤﺎ ٱﻟﺼﺪﻗ�ﺖ ِﻟﻠﻔﻘﺮا ِء وٱﻟﻤﺴ� ِﻜ ي‬
� َ ‫َ َ ً ﱢ‬ ‫ﱠ‬ ْ َ � َ ‫َ � َ ٰ نَ َ ف‬ َ ‫َ ف ﱢ‬
ِ ‫�ﻞ ﻓ ��ﻀ ۭﺔ ﻣﻦ ٱ‬
� ِ ‫� وٱﺑ �ﻦ ٱﻟﺴ ِب‬ ِ ‫�ﻞ ٱ‬ ِ ‫ﺎب وٱﻟﻐ� �ﺮ ِﻣ ين و ِ� ﺳ ِب‬ ِ ‫و ِ� ٱﻟﺮﻗ‬
ٌ ‫�ﻢ َﺣﻜ‬
‫�ﻢ‬ ٌ ‫� َﻋﻠ‬ ُ � ‫َوٱ‬
ۭ ِ ِ
[٦٠ : ‫]اﻟﺘ��ﺔ‬
Zakah [alms] is only for the poor and those in need; those who
work to collect it; those whose hearts are to be won over; for
the freeing of slaves; for debtors; for the cause of Allah; and
for wayfarers. [Thus it is] ordained by Allah, and Allah is All-
Knowing, Most Wise.
[Surah at-Tawbah 9:60]
{Zakah [alms]} - This refers to obligatory charity, based on
the fact that charity may be given to everyone, and is not to be
given only to some in exclusion of others. What is meant here is
that zakah (obligatory charity) is only for the categories
mentioned in this verse, and is not for others, because Allah has
limited it to these categories, of which there are eight.
183
The first and second categories are the poor and those in
need. In this context, these words refer to two different
categories. Those who are {poor} are in greater need than those
who are {in need}, because Allah started with them, and He only
starts with the most important, then the next most important.
So the word translated here as {poor} refers to those who cannot
find anything, or who can only find less than half of what they
need. The word translated here as {those in need} refers to
those who can find half or more of what they need, but they
cannot find everything they need, because if they could do that,
they would be independent of means. These people are to be
given zakah so that they will no longer be poor or in need.
The third category is {those who work to collect it}. This
refers to everyone who is involved in that, such as those who
work it out, collect it from those who give it, take care of it, carry
it, write it down and so on. They are to be given a share of it
because of their work; this is a payment for the work they do
with regard to it.
The fourth category is {those whose hearts are to be won
over}. The one whose heart is to be won over is a leader who is
obeyed among his people, who it is hoped will become Muslim,
or whose evil is feared, or it is hoped that by giving to him his
faith will become stronger or others of similar standing will
become Muslim. Such people may be given whatever will
achieve the purpose of winning them over.
184
The fifth category is {the freeing of slaves}. This refers to
the mukatibs, who are slaves who want to buy their freedom
from their masters, so they are striving to acquire enough wealth
to ransom themselves. They may be given zakah for that
purpose. This also includes ransoming Muslim slaves who are
held captive by the disbelievers; in fact, that is even more
important. The freeing of slaves does not necessarily have to be
done in this exact manner; it may be done in other ways too.
The sixth category is {debtors}, who are of two types:
1. Those who go into debt as a result of their efforts to bring
about reconciliation. This refers to situations where there is
trouble between two groups of people, so a man intervenes to
bring about reconciliation between them, by offering money to
one of them or to all of them. He may be given a share of zakah,
by way of encouraging him and making him more steadfast. He
may be given zakah even if he is rich.
2. Those who go into debt then fall on hard times. Such a person
may be given zakah to pay off his debt.
The seventh category is those who fight for {the cause of
Allah}. This refers to voluntary fighters who are not listed in the
official army rolls. They may be given zakah to help them prepare
for their campaign, to purchase weapons and mounts, or to
cover the maintenance of themselves and their families, so that
they can focus on jihad and be reassured (of their families'
welfare in their absence).
185
Many of the fuqaha said that if a person is able to earn a
living but he devotes all his time to seeking knowledge, he may
be given zakah, because seeking knowledge comes under the
heading of jihad in Allah's cause.
They also said that it is permissible to give zakah to the poor
so that they may perform the obligatory Hajj, but this is subject
to further discussion.
The eighth category is {wayfarers}. This refers to the
stranger who is cut off in a foreign land. He may be given zakah
to enable him to reach his homeland.
These eight categories are the only ones to whom zakah
may be given.
{[Thus it is] ordained by Allah} that is, He has decreed it and
imposed it on the basis of His knowledge and wisdom {and Allah
is All-Knowing, Most Wise}.
It should be noted that these eight categories may be
reduced to two:
1. People who are given for their own needs and benefit, such as
the poor, those in need, and so on.
2. People who are given because there is a need for them and
Islam can benefit from them.
Allah has enjoined this share of the wealth of the rich, in
order to meet individual and public needs of Islam and the
Muslims. If the rich were to give the zakah of their wealth in the
186
prescribed manner, there would be no poor people left among
the Muslims, and enough money would be collected to support
those who guard the borders and strive in jihad against the
disbelievers, and all religious interests would thus be met.
187
(49) The Muhajiroon, Ansar, and those who follow them.
ُ َُ‫َ َ َْ َ َ � َ ﱠ‬ ٰ َُ � َ َ �‫َ ﱠ ٰ ُ َ َْﱠ‬
‫وٱﻟﺴ� ِبﻘﻮن ٱﻷوﻟﻮن ِﻣﻦ ٱﻟﻤﻬ� ِﺠ ��ﻦ وٱﻷﻧﺼ �ﺎر وٱﻟ ِﺬﻳﻦ ٱﺗبﻌﻮﻫﻢ‬
ََ ْ َ ْ َ ۢ ٰ‫ْ َ ٰ ۢ ﱠ ض َ � ُ َ ُْ ْ ََ ُ � َ ْ ُ َ � َ ﱠ �ُ ْ َ ﱠ‬
‫ِﺑ ِ�ﺣﺴ� �ﻦ ر ِ� ٱ� ﻋﻨﻬﻢ ورﺿﻮا ﻋﻨﻪ وأﻋﺪ ﻟﻬﻢ ﺟﻨ� ٍﺖ ﺗﺠ �ﺮى ﺗﺤﺘﻬﺎ‬
ُ‫ﻴﻬ �ﺎ �أ َب ًﺪا َذ ٰ ﻟ َﻚ ٱ �ﻟ َﻔ ْﻮ ُز ٱ �ﻟ َﻌﻈ�ﻢ‬
َ َ ٰ َ ُ ٰ َ َْ ْ
‫ٱﻷﻧﻬ�ﺮ ﺧ� ِﻠ ِﺪﻳﻦ ِﻓ‬
ِ ِ ۭ
[١٠٠ : ‫]اﻟﺘ��ﺔ‬
As for the first and foremost to believe, the Muhajiroon and
Ansar, and those who follow them in doing righteous deeds,
Allah is pleased with them and they are pleased with Him. He
has prepared for them gardens through which rivers flow, to
abide therein forever. That is the supreme triumph.
The first and foremost to believe are the first generation of
this Ummah, who hastened to believe, migrate, strive in jihad
and establish the religion of Allah.
{the Muhajiroon} who:
{…who have been driven from their homes and property,
seeking grace from Allah and His good pleasure, and helping
the cause of Allah and His Messenger. It is they whose faith is
true.} (al-Hashr 59: 8)
188
{and Ansar} who:
{... were already settled in the land [of Madinah] before them,
and were sincere in faith, love the Muhajiroon who came to
them, and find no covetous desire in their hearts for what they
have been given. Rather they give them preference over
themselves, even if they too are poor...} (al-Hashr 59: 9)
{and those who follow them in doing righteous deeds} that
is, in terms of beliefs, words and actions. These are the ones who
are free of blame and who deserved to attain the best praise and
honor from Allah.
{Allah is pleased with them} and His pleasure is greater
than the delights of paradise
{and they are pleased with Him. He has prepared for them
gardens through which rivers flow} to irrigate the lush and
beautiful gardens.
{to abide therein forever} - they will never want to leave
and they will never ask for any change, because whatever they
wish for they will get and whatever they want they will find.
{That is the supreme triumph} whereby they will attain
everything they hope for and everything that will bring them
delight and pleasure, and all harms will be warded off from
them.
189
(50) Give glad tidings to the believers
َ ُ ‫ﻮن ﱠ‬ َ ُ ٰ ‫ﱠ ٰٓ ُ َ � َ ٰ ُ َ � َ ٰ ُ َ ﱠ ٰٓ ُ َ ﱠ‬
‫ٱﻟﺴ ٰ� ِﺠﺪون‬ ‫ٱﻟﺘ� ِﺌﺒﻮن ٱﻟﻌ� ِبﺪون ٱﻟﺤ� ِﻤﺪون ٱﻟﺴ� ِﺌﺤﻮن ٱﻟﺮ ِ�ﻌ‬
� ُ ُ َ � ٰ َ � َ � ُ � َ َ ُ ‫َ ﱠ‬ ُ ْ ‫ون ب �ﭑﻟ َﻤ‬
َ ُ ��
ۗ �‫ٱ‬
ِ ِ ‫ود‬ ‫ﺪ‬ ‫ﺤ‬ ‫ﻟ‬ِ ‫ﻮن‬‫ﻈ‬ ‫ﻔ‬ِ � ‫ﺤ‬ ‫ٱﻟ‬‫و‬ ‫ﺮ‬
� ‫ﻨﻜ‬ ‫ﻤ‬ ‫ٱﻟ‬ ‫ﻦ‬
� ‫ﻋ‬ ‫ﻮن‬ ‫ﺎﻫ‬‫ٱﻟﻨ‬‫و‬ ‫وف‬
ِ ‫ﺮ‬ ‫ﻌ‬ ِ ‫ٱﻟ� ِﺎﻣﺮ‬
‫ن‬ َ‫َو َ� شﱢ� �ٱﻟ ُﻤ ْﺆﻣﻨ ن‬
‫ِ ِي‬ �
[١١٢ : ‫]اﻟﺘ��ﺔ‬
[Those believers] are the ones who repent to Allah, worship
Him, praise Him, fast, bow and prostrate, enjoin what is right
and forbid what is wrong, and observe the limits set by Allah.
So give glad tidings to the believers.
It is as if it was said: Who are the believers who have glad
tidings from Allah of admission to paradise and attaining honor?
So He said: They are:
{[Those believers] are the ones who repent to Allah}
constantly and at all times from all kinds of sin
{worship Him} that is, their characteristic is servitude to
Allah and constantly obeying Him by doing obligatory and
recommended acts at all times; thus a person becomes one of
those who worship Allah,
190
{praise Him} at times of hardship and of ease, and they
acknowledge the rights that Allah has over them because of the
blessings He bestows, both apparent and hidden; they praise
Allah by remembering His blessings and they remember Him
during the night and during the day.
{fast} the word translated here as ‘fasting’ may also refer to
travelling in pursuit of knowledge; thus it is understood as
referring to the heart taking a spiritual journey to know Allah and
love Him, turning constantly to Him. However, the correct view
is that what is meant is travelling for the purpose of doing good
deeds, such as hajj and ‘umrah, jihad, seeking knowledge,
upholding ties of kinship, and the like.
{bow and prostrate} that is, they pray a great deal, for the
prayer includes bowing and prostrating
{enjoin what is right} which includes all obligatory and
recommended acts
{and forbid what is wrong} which includes everything that
Allah and His Messenger ‫ ﷺ‬have forbidden.
{and observe the limits set by Allah} by learning the
content of that which Allah has revealed to His Messenger ‫ﷺ‬
and what it includes of commands, prohibitions and rulings, and
what it does not include, so that they adhere to it by doing what
it enjoins and refraining from what it forbids.
191
{So give glad tidings to the believers} No mention is made
of what the glad tidings refer to, hence it includes everything
that results from faith of reward in this world and the hereafter.
Hence the glad tidings are applicable to every believer. As for the
amount and nature of that reward, that is according to each
believer’s degree of faith, how strong or weak it is, and the
extent to which he acts upon it.
192
(51) There has come to you a Messenger from among
yourselves
� ْ�َ ٌ َ ْ‫�َ ْ َ �َ� ْ َ ُ ٌ ﱢ ْ � ُ � ْ َ ٌ َ�ْ َ َ ﱡ‬
‫ﻮل ﻣﻦ أﻧﻔ ِﺴكﻢ ﻋ ��ﺰ ﻋﻠ� ِﻪ ﻣﺎ ﻋ ِﻨﺘﻢ ﺣ ��ﺺ ﻋﻠ��ﻢ‬
ۭ ‫ﻟﻘﺪ ﺟﺎءكﻢ رﺳ‬
ٌ ‫وف ﱠرﺣ‬ٌ ُ َ َ‫� ُ ْ ن‬
‫�ﻢ‬ۭ ِ ۭ ‫ِبﭑﻟﻤﺆ ِﻣ ِﻨ ين رء‬
[١٢٨ : ‫]اﻟﺘ��ﺔ‬
There has come to you a Messenger from among yourselves;
it grieves him that you suffer, and he is full of concern for you;
and towards the believers he is compassionate and merciful.
Here Allah reminds His believing slaves of how He sent to
them the unlettered Prophet ‫ ﷺ‬who was one of their own; they
knew him and were able to learn from him, and they would not
refrain from following him. He ‫ ﷺ‬was very sincere towards them
and strove hard in their best interests.
{it grieves him that you suffer} that is, whatever upsets you
and makes you suffer upsets him
{and he is full of concern for you}. He loves good for you,
strives his utmost to achieve it for you, and is very keen that you
193
should be guided to faith. He hates evil for you and strives to turn
you away from it.
{and towards the believers he is compassionate and
merciful} that is, he is extremely kind to them, and is more
compassionate towards them than their parents. Hence his
rights take precedence over the rights of all other people. The
Ummah is obliged to believe in him, venerate him, respect him
and honor him ‫ﷺ‬.
194
(52) The Allies and Close Friends of Allah
� َُ َ َ � َ ُ َ ْ َ ْ ُ َ َ ْ ْ � َ ٌ ْ َ َ � َ �َ ْ � ‫�َ ٓ ﱠ‬
‫( ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا‬٦٢) ‫ٱ� � ﺧﻮف ﻋﻠﻴ ِﻬﻢ و� ﻫﻢ �ﺤﺰﻧﻮن‬ ِ ‫أ� ِإن أو ِﻟ�ﺎء‬
َ ‫ٱﻟﺪ ْﻧ َ�ﺎ َو ف� �ٱﻟ ��ﺎﺧ َﺮة ۚ َ� َﺗ ْبﺪ‬
‫�ﻞ‬
‫� ُ ُ � ُ شْ َ ٰ ف � َ َ ٰ ﱡ‬
‫ة‬ ‫ﻮ‬ ‫ﻴ‬ ‫ﺤ‬ ‫ٱﻟ‬ � ‫ى‬ � ‫ب‬‫ٱﻟ‬ ‫ﻢ‬‫ﻬ‬ ‫ﻟ‬ ( ٦٣ )
َ ُ‫َ� ُ � َﱠ‬
‫ﻮن‬ ‫و�ﺎﻧﻮا ﻳﺘﻘ‬
ِ ِ ِ ِ ِ ِ
(٦٤) ‫�ﻢ‬ ُ ‫ٱ� ۚ َذ ٰ ﻟ َﻚ ُﻫ َﻮ �ٱﻟ َﻔ ْﻮ ُز �ٱﻟ َﻌﻈ‬�
‫ﺖ‬ ٰ
� َ ‫ﻟ ��ﻠ‬
‫ﻤ‬
ِ ِ ِ ِ ِ ِ
[٦٤-٦٢ : ‫]ﻳﻮ�ﺲ‬
Verily the allies and close friends of Allah will have no fear nor
will they grieve (62) Those who believe and guard against evil
(63) For them are glad tidings in the life of this world and in
the hereafter; there can be no change in the words [promises]
of Allah. That is the supreme triumph (64)
[Surah Yunus 10:62-64]
🔹🔹Imam as-Sa’di [May Allāh have mercy on him] said:
{For them are glad tidings in the life of this world and in
the hereafter} Glad tidings in this world means being spoken
well of, praised and loved by the believers. It also includes good
dreams, and the kindness that Allah shows to him by enabling
him to do the best of deeds and acquire the best of
characteristics, and by diverting from him bad characteristics.
In the hereafter, the first glad tidings the believers receive
are at the time when their souls are taken in death, as Allah says:
195
{Verily, those who say: Our Lord is Allah, then remain steadfast,
to them the angels will come down [at the time of death,
saying]: Fear not, nor grieve; but receive the glad tidings of
paradise which you were promised} [Fussilat 41: 30]
After that, in the grave they receive the glad tidings of the
good pleasure of Allah and eternal bliss.
Then in the hereafter they will receive the ultimate glad
tidings of admission to the gardens of bliss and salvation from
the painful punishment.
196
(53) Allah does not set right the work of the corruptors
َ ْ � َ ُ ُ َ َ� ‫ﱠ‬
‫� � � ْﺼ ِﻠﺢ ﻋ َﻤ َﻞ ٱﻟ ُﻤﻔ ِﺴ ِﺪﻳﻦ‬ ‫ِإن ٱ‬
[٨١ : ‫]ﻳﻮ�ﺲ‬
Allah certainly does not set right the work of the corruptors
[Surah Yunus 10:81]
This applies to anyone who causes corruption who does and
plans anything. His deeds will come to naught and fail. Even if
what he does may meet with some measure of success at some
time, ultimately it will diminish and be destroyed.
As for those who do good, seeking thereby the
Countenance of Allah and they do beneficial deeds that are
enjoined, Allah will guide them, and refine their deeds, and
cause their reward to grow and develop.
197
(54) Say O Muhammad: This is my way; I call to Allah on
the basis of clear evidence…
َ ٰ َ ْ ُ َ ‫َ ٓ � ْ ُ ٓ� � � َ � ٰ َ َ �َ� َ َ ﱠ َ َ ن‬ ٰ َ ْ ُ
‫� ﻋ� ب ِﺼ ي� ٍة أﻧﺎ وﻣ �ﻦ ٱﺗبﻌ ِى وﺳبﺤ�ﻦ‬ ِ ‫ﻗﻞ ﻫ� ِﺬ ِەۦ ﺳ ِب ِ�� أدﻋﻮا ِإ� ٱ‬
�
‫� َو َﻣ �ﺎ أ َﻧ �ﺎ ِﻣ َﻦ ٱ �ﻟ ُﻤ شْ�ﻛ ي ن‬
َ‫ن‬ �
ِ ‫ٱ‬
ِ�
[١٠٨ : ‫]ﻳﻮﺳﻒ‬
Say [O Muhammad]: This is my way; I call to Allah on the basis
of clear evidence - I and those who follow me. Glory be to
Allah! And I am not one of those who ascribe partners to
Allah.
[Surah Yusuf 12:108]
Here Allah says to His Prophet Muhammad ‫ﷺ‬: {Say} to the
people {This is my way} that is, my way to which I call; it is the
way that leads to Allah and to paradise, the way that is based on
knowledge of the truth, acting upon it and giving it precedence,
and based on devoting worship to Allah alone with no partner or
associate.
{I call to Allah} that is, I urge and encourage people to turn
to their Lord, and I warn them against that which keeps them
away from Him.
198
Moreover, I do that {on the basis of clear evidence} for my
religion, that is, on the basis of knowledge and certainty beyond
any shadow of a doubt, about which there are no reservations.
And, likewise, {those who follow me} also call to Allah as I do,
on the basis of certainty.
So {Glory be to Allah}, and exalted be He far above what is
attributed to Him that is not befitting to His Majesty or is
contrary to His perfection.
{And I am not one of those who ascribe partners to Allah}
in any of my affairs; rather I worship Allah, devoting my worship
sincerely to Him alone.
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(55) Verily Allah does not change the condition of a
people until they themselves change
ْ‫ﻧﻔﺴﻬﻢ‬ُ � َ � ُ ‫ﱠ � َ َ ُ َ ﱢ ُ َ َ ْ َ تﱠ ُ َ ﱢ‬
ِ ِ ‫ِإن ٱ� � �ﻐ ي� ﻣﺎ ِبﻘﻮ ٍم ﺣ ٰى �ﻐ ي�وا ﻣﺎ ِبﺄ‬
[١١ : ‫]اﻟﺮﻋﺪ‬
Verily Allah does not change the condition of a people until
they themselves change their own attitude and conduct.
[Surah ar-Ra’d 13:11]
{Verily Allah does not change the condition of a people} in
terms of blessings, bounty and prosperity
{until they themselves change their own attitude and
conduct} by shifting from faith to disbelief, from obedience to
disobedience, or from gratitude for the blessings of Allah to
insolence because of them; in such cases Allah takes those
blessings away from them.
By the same token, if people change their condition of sin,
and shift towards obedience to Allah, Allah will change the
miserable situation in which they were to one of blessing,
happiness, joy and mercy.
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(56) Those who believe and whose hearts are assured
by the remembrance of Allah
ُ � ُ � ‫� � َ ْ َ ئ نﱡ‬ َ� � � ُ ُ � ُ ‫� َ َ َ ُ � َ َ ْ َ ئ نﱡ‬
‫� ﺗﻄﻤ ِن ٱﻟﻘﻠﻮب‬ ِ ‫� أ� ِب ِﺬﻛ �ﺮ ٱ‬ِ ‫ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا وﺗﻄﻤ ِن ﻗﻠ�� ـﻬﻢ ِب ِﺬﻛ �ﺮ ٱ‬
[٢٨ : ‫]اﻟﺮﻋﺪ‬
Those who believe and whose hearts are assured by the
remembrance of Allah. Unquestionably, by the remembrance
of Allah hearts are assured.
[Surah ar-Ra’d 13:28]
Allah describes the sign of the believers:
{Those who believe and whose hearts are assured by the
remembrance of Allah} that is, their anxiety and worries are
dispelled and replaced with joy and pleasure.
{Unquestionably, by the remembrance of Allah hearts are
assured} that is, this is their nature and it is to be expected that
they would not find comfort in anything except remembrance of
Allah, for nothing brings greater pleasure to the heart and
nothing is more desirable or sweeter than loving the Creator,
feeling close to Him and knowing Him. According to how much
the heart knows and loves Allah, it will remember Him to that
201
degree. This is based on the assumption that what is meant by
remembrance of Allah is when a person remembers his Lord
(dhikr) by glorifying Him, proclaiming His oneness, magnifying
Him and so on.
It was also suggested that what is meant by the
remembrance of Allah is His Book that He sent down as a
reminder to the believers.
Based on that, what is meant by hearts finding comfort in
the remembrance of Allah is that when the heart comes to know
the meanings and rulings of the Qur'an, it feels reassured by
them, for they point to clear truth that is supported by evidence
and proof. Thus the hearts are reassured, for they cannot find
reassurance except by means of certainty and knowledge, which
is found in the Book of Allah that is certainly complete and
perfect. As for other books that are not based on it, the heart
does not feel at ease with them; rather the heart will remain
troubled because of the contradictory nature of their evidence
and rulings.
202
(57) Never think that Allah is unaware of what the
evildoers are doing
ُ ‫َ ﱠ َُ ﱢ‬ � َ َ ً َ َ � ‫َ َ َ ْ َ َ نﱠ‬
‫� ﻏ ٰ� ِﻔ� ﻋ ﱠﻤﺎ � ْﻌ َﻤ ُﻞ ٱﻟﻈ ٰ� ِﻠ ُﻤﻮن ِإﻧ َﻤﺎ ﻳﺆﺧ ُﺮﻫ ْﻢ ِﻟ َﻴ ْﻮ ٍ ۢم‬ ‫و� ﺗﺤﺴ بن ٱ‬
ْ‫ن ُﻣ ْﻘﻨ� ُر ُءوﺳﻬ ْﻢ َ� َﻳ ْﺮَﺗ ﱡﺪ إ �ﻟ ْﻴﻬﻢ‬ َ‫( ُﻣ ْﻬﻄﻌ ن‬٤٢) ‫ﺺ ﻓ�ﻪ ٱ ْ َﻷ ْب َﺼ ٰ� ُﺮ‬
ُ ‫َ� ْﺸ َﺨ‬
ِ ِ ِ ِ ِِ ‫ِ ِي‬ ِ ِ
ٌ �َ َ ْ ُُ َ ْٔ�َ ْ ُُ ْ َ
(٤٣) ‫ﻃﺮﻓﻬﻢ وأﻓ ِ�ﺪﺗﻬﻢ ﻫﻮا ۭء‬
[٤٣-٤٢ : ‫]إﺑﺮاﻫ�ﻢ‬
Never think that Allah is unaware of what the evildoers are
doing; He is only giving them respite until a day when the eyes
will stare fixedly [in horror]. (42) They will rush headlong,
heads raised, eyes unblinking and hearts void. (43)
[Surah Ibrahim 14:42-43]
This is a stern threat to the wrongdoers and consolation
to those who are wronged.
{Never think that Allah is unaware of what the evildoers
are doing} when He gives them respite and grants them ample
provision, allowing them to travel in the land safely and with
ease. This is not an indication that they are in a good state, for
Allah gives respite to the wrongdoer and gives him more time so
203
that he may increase in sin until, when He seizes him, He will not
let him go.
{Such is the punishment of your Lord, when He punishes
the cities that are given to wrongdoing; verily His punishment
is painful and severe} (Hood 11: 102)
Here wrongdoing includes wrongdoing towards one's Lord
(that is, sin) and wrongdoing towards the slaves of Allah.
{He is only giving them respite until a day when the eyes
will stare fixedly [in horror]} that is, the eyes will not blink
because of the intensity of the horrors and disturbing turmoil
that they see.
{They will rush headlong} that is, they will hasten to
respond to the caller when he summons them to appear before
Allah for the reckoning, and they will have no option to refuse
and no escape or refuge
{heads raised} that is, their hands will be tied to their chins,
and as a result their heads will be raised
{eyes unblinking and hearts void} that is, their hearts will
have risen to the throats, and they will be overwhelmed with
worry, distress, grief and anxiety.
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(58) Verily We have sent down the Qur’an and We will
preserve it
َ � ٰ َ � ُ � ‫ﱠ َ ْ ُ َﱠ�َ ﱢ � َ َ ﱠ‬
‫ِإﻧﺎ ﻧﺤﻦ ﻧﺰﻟﻨﺎ ٱﻟﺬﻛﺮ و ِ�ﻧﺎ ﻟﻪۥ ﻟﺤ� ِﻔﻈﻮن‬
[٩ : ‫]اﻟﺤﺠﺮ‬
Verily it is We Who have sent down the Reminder [the
Qur'an], and verily it is We Who will preserve it.
[Surah al-Hijr 15:9]
{Verily it is We Who have sent down the Reminder [the
Qur'an]} in which there is a reminder of all things, and clear
proof, by means of which a person will be reminded if he wants
to be reminded.
{and verily it is We Who will preserve it} at the time of
revelation and after its revelation. At the time of revelation,
Allah protected it from the tampering of any accursed devil, and
after revelation Allah deposited it in the heart of His Messenger
‫ﷺ‬, where it took root, then it was deposited in the hearts of his
Ummah. Allah protected its words from being changed and from
anything being added or subtracted, and He protected its
meanings from alteration. So no one can distort any of its
205
meanings but Allah will inspire scholars who will highlight the
true meaning. This is one of the greatest signs of Allah, and one
of His blessings to His believing slaves.
Another way in which Allah protects it is that He protected
people from their enemies, and no enemy will be given the
upper hand in such a way that he will eradicate them.
206
(59) We have sent down to you the Book explaining all
things
� َ َ َْ َ ْ ُ � ْ ‫ﱢ‬ ْ �َ � َ ۢ ‫ََْ َ ََْ ُ ف � ﱢ �ﱠ‬
‫و�ﻮم ﻧبﻌﺚ ِ� كﻞ أﻣ ٍﺔ ﺷ ِﻬ�ﺪا ﻋﻠﻴ ِﻬﻢ ﻣﻦ أﻧﻔ ِﺴ ِﻬﻢ ۖ و ِﺟﺌﻨﺎ ِبﻚ ﺷ ِﻬ�ﺪا‬
ً َ ْ َ َ ً ُ َ ۢ ْ َ‫َ � َ ٰٓ ُ َ ٓ َ َ ﱠ � َ َ � ْ َ � َ ٰ َ ْ َ ٰ ً � � ﱢ ش‬
‫� ﻫ�ﺆ� ِء ۚ وﻧﺰﻟﻨﺎ ﻋﻠ�ﻚ ٱﻟ ِ�ﺘ�ﺐ ِﺗبﻴ� ۭﻨﺎ ﻟ�ﻞ � ٍء وﻫ ۭﺪى ورﺣﻤ ۭﺔ‬ ٰ ‫ﻋ‬
‫ن‬َ‫� ٰى ﻟ �ﻠ ُﻤ ْﺴﻠﻤ ن‬ َ ْ‫َ ُ ش‬
�‫و‬
‫ِِي‬ ِ
[٨٩ : ‫]اﻟﻨﺤﻞ‬
On the day when We raise up from every nation, a witness
against them from amongst themselves, We will bring you [O
Muhammad] as a witness against these [your people]. And
We have sent down to you the Book, explaining all things, and
as guidance, mercy and glad tidings for the Muslims.
[Surah an-Nahl 16:89]
🔷🔷 Imam as-Sa’di [May Allah have mercy on him] said:
As this Qur'an explains all things, it constitutes the proof of
Allah against all people. Therefore, it has left no excuse for the
wrongdoers, and the Muslims benefitted from it, as it became a
source of guidance for them, by which they are guided with
regard to all their affairs, both religious and worldly. It is also a
mercy for them, through which they attain all good in this world
and the hereafter.
207
Guidance is that by means of which they attain beneficial
knowledge and righteous deeds, and mercy is what results from
that of reward in this world and the hereafter, such as spiritual
well-being, a sense of reassurance, perfection of reasoning
which cannot be perfected unless it is based on the meanings of
the Qur'an, which are the most sublime meanings, good deeds,
good manners, abundant provision, victory over enemies in
word and deed, and attaining the pleasure of Allah and His
paradise, in which are eternal blessings such as no one knows
except the Most Merciful Lord.
208
(60) Verily Allah enjoins justice, kindness and giving
kinsfolk their due…
� َ ْ َ � َ ٰ َ ْ َ َ َٰ ْ ُ � �َ َ ٰ َ ْ ْ َ ْ َ � ُ ُ �َ َ � ‫ﱠ‬
‫ٱﻹﺣﺴ� �ﻦ و ِ�ﻳﺘﺎ �ئ ِذى ٱﻟﻘﺮ بئ و�ﻨ� ﻋ �ﻦ ٱﻟﻔﺤﺸﺎ ِء‬ ِ ‫ِإن ٱ� �ﺄﻣﺮ ِبﭑﻟﻌﺪ ِل و‬
َ ُ � َ َ ْ � � َ � ْ � � َ ْ‫َ � ُ � َ � َ ن‬
‫� ۚ � ِﻌﻈكﻢ ﻟﻌﻠ�ﻢ ﺗﺬﻛﺮون‬ � ‫وٱﻟﻤﻨﻜ �ﺮ وٱﻟب‬
[٩٠ : ‫]اﻟﻨﺤﻞ‬
Verily Allah enjoins justice, kindness and giving kinsfolk [their
due], and He forbids obscenity, wickedness and wrongdoing.
He admonishes you, so that you may pay heed.
Justice is obligatory and kindness is a virtue that is
encouraged, such as benefitting people by means of wealth,
physical actions, knowledge and other ways of benefitting them.
That even includes kindness to animals, including those whose
flesh it is permissible to eat and others.
Allah singles out giving kinsfolk their due - even though this
is included in the general meaning - so as to emphasize the
importance of their rights and encourage fulfilment thereof,
because it is a must to uphold ties with them and show kindness
towards them. This includes all relatives, both close and distant;
209
the more closely related they are, the more deserving they are
of kindness.
{and He forbids obscenity} - this refers to every major sin
that is regarded as abhorrent according to religious teachings
and sound human nature, such as ascribing partners to Allah,
unlawful killing, fornication and adultery, stealing, self-
admiration, arrogance, looking down on people, and other evil
deeds. Wickedness includes all kinds of sins that have to do with
the rights of Allah. Wrongdoing includes all kinds of
transgression against people, whether that has to do with their
lives, their wealth or their honor.
This verse is concise and includes all that is enjoined and
prohibited; there is nothing that is not included. This is a basic
principle to which all minor issues are connected. Anything that
involves justice, kindness or giving kinsfolk their due comes
under the heading of that which Allah has enjoined; anything
that involves obscenity, wickedness or wrongdoing comes under
the heading of that which Allah has forbidden. Thus we see the
goodness and beauty of that which Allah has enjoined, and the
evil and ugliness of that which He has prohibited. Everything that
people say or do is to be measured by this standard. Blessed be
the One Who put in His words guidance, healing, light and the
criterion to distinguish between good and evil in all things.
210
(61) We will grant them a good life
ً َ ‫َ ْ َ َ َ ٰ ً ﱢ َ � � ْ � �َ َ ُ َ ُ ْ ٌ َ � ُ ْ َ ﱠ ُ َ َ ٰ ً َ ﱢ‬
ۖ ‫ﻧى وﻫﻮ ﻣﺆ ِﻣ ۭﻦ ﻓﻠﻨﺤ ِﻴيﻨﻪۥ ﺣﻴﻮ ۭة ﻃﻴب ۭﺔ‬ ٰ ‫ﻣﻦ ﻋ ِﻤﻞ ﺻ� ِﻠ ۭﺤﺎ ﻣﻦ ذ� �ﺮ أو أ‬
َ �َ َْ � ُ � َ َ ْ � ُ َ ْ � ْ ُ‫َ�َ ْ َﱠ‬
‫وﻟﻨﺠ ��ﻨﻬﻢ أﺟﺮﻫﻢ ِبﺄﺣﺴ �ﻦ ﻣﺎ كﺎﻧﻮا �ﻌﻤﻠﻮن‬
[٩٧ : ‫]اﻟﻨﺤﻞ‬
Whoever does righteous deeds, male or female, and is a
believer, We will surely grant him a good life, and We will
surely grant them their reward according to the best of their
deeds.
{Whoever does righteous deeds, male or female, and is a
believer} therefore faith is a condition of the validity and
acceptance of righteous deeds. In fact, a deed cannot be called
righteous unless it is done on the basis of faith, and the faith
which inspires one to do good deeds is certain faith that leads to
physical actions, both obligatory and recommended. Whoever
combines faith and righteous deeds,
{We will surely grant him a good life} by instilling
reassurance and tranquility in his heart, so that he will not pay
attention to anything that could cause him any disturbance, and
211
Allah will grant him provision that is lawful and good from where
he does not expect.
{and We will surely grant them} in the hereafter {their
reward according to the best of their deeds}, a reward of all
types of pleasures such as no eye has seen, no ear has heard, nor
has it ever crossed the mind of man. So Allah will give him good
in this world and good in the hereafter.
212
(62) Invite to the way of your Lord on the basis of
wisdom and goodly exhortation
�َ ِ ‫ْٱد ُع إ � ٰ� َﺳب�ﻞ َرﱢ� َﻚ ب �ﭑﻟ ِﺤ �ك َﻤ ِﺔ َو �ٱﻟ َﻤ ْﻮ ِﻋ �ﻈ ِﺔ �ٱﻟ َﺤ َﺴ َﻨ ِﺔ ۖ َو َﺟ ٰ� ِﺪ �ﻟ ُﻬﻢ ب �ﭑﻟ تى‬

ِ ِ ِ ِ ِ ِ
َ َ ُْ � ُ�ْ َ ُ َ � َ َ ‫� ْ َ ُ ﱠ َﱠ َ ُ َ ْ�ُ َ َ ﱠ‬ �
‫أﺣﺴﻦ ۚ ِإن ر�ﻚ ﻫﻮ أﻋﻠﻢ ِبﻤﻦ ﺿﻞ ﻋﻦ ﺳ ِب� ِﻠ ِﻪۦ ۖ وﻫﻮ أﻋﻠﻢ ِبﭑﻟﻤﻬﺘ ِﺪﻳﻦ‬
[١٢٥ : ‫]اﻟﻨﺤﻞ‬
Invite to the way of your Lord on the basis of wisdom and
goodly exhortation, and reason with them in the most
courteous manner. Verily your Lord knows best who has gone
astray from His path, and He knows best who is rightly guided.
🔹🔹 Imam as-Sa’di [May Allah have mercy on him] said:
That is, let your call to all people, Muslims and disbelievers,
inviting them to the straight path of your Lord, which includes
beneficial knowledge and righteous deeds, be {on the basis of
wisdom} addressing each according to his situation and ability to
understand, and the level of his acceptance and submission.
Therefore, the call to Islam should be based on knowledge,
not ignorance, starting with the most important matters, then
the next most important, issues that are clearer in the mind and
213
easier to understand, and are more likely to be fully accepted,
presenting the call with kindness and gentleness.
If the person called responds to that approach which is
based on wisdom, all well and good; otherwise the caller may
use goodly exhortation, which is enjoining what is right and
forbidding what is wrong, accompanied by encouragement and
warnings, pointing out and listing what interests one may attain
by adhering to the commands, and what harms one may incur
by indulging in that which is prohibited.
It may also involve pointing out the honor of the one who
adheres to the religion of Allah and the disgrace of the one who
does not do so, or describing what Allah has prepared of reward
in this world and the hereafter for those who are obedient to
Him and what He has prepared of punishment in this world and
the hereafter for those who are disobedient to Him.
If the person to whom the call is addressed thinks that what
he is following is truth or if he is a promoter of falsehood, then
the caller to Islam should reason with him in the most courteous
manner. These are the ways which are more likely to bring a
response, according to both reason and the texts.
One way of doing that is to use evidence that he believes is
sound, because this is more likely to achieve the goal and not
lead to argument or trading of insults, which will defeat the
purpose and is of no benefit. Rather the aim is to guide people
to the truth, not to prove them wrong and the likes.
214
(63) Verily this Qur’an guides to that which is most just
and upright
َ � َ ْ َ َ � َ‫َ � ْ َ ُ َ ُ َ ش ﱢ ُ � ُ ْ ن‬ ‫ت‬ � َْ َ َ ُْ� ََٰ ‫ﱠ‬
‫ِإن ﻫ�ﺬا ٱﻟﻘﺮءان ﻳﻬ ِﺪى ِﻟﻠ ِى ِ� أﻗﻮم و�ب� ٱﻟﻤﺆ ِﻣ ِﻨ ين ٱﻟ ِﺬﻳﻦ �ﻌﻤﻠﻮن‬
ً‫ٱﻟﺼ ٰ�ﻠ َﺤ ٰ�ﺖ �أ ﱠن �ﻟ ُﻬ ْﻢ �أ ْﺟ ًﺮا �ﻛﺒ ي�ا‬
‫ﱠ‬
ۭ ِ ۭ ِ ِ
[٩ : ‫]اﻹ�اء‬
Verily this Qur’an guides to that which is most just and right,
and gives glad tidings to the believers who do righteous deeds
that theirs will be a great reward.
[Surah al-Isra’ 17:9]
Here Allah tells us of the noble status and grandeur of the
Qur’an, and that it {guides to that which is most just and right}
that is, that which is most upright and sublime of beliefs, deeds
and attitudes. Whoever follows that which the Qur’an promotes
will be the most perfect and upright of people, and the most
guided in all his affairs.
{and gives glad tidings to the believers who do righteous
deeds}, both obligatory and supererogatory, {that theirs will be
a great reward} which Allah has prepared for them in His
paradise, the description of which no one knows except Him.
215
(64) Your Lord has ordained that you should worship
none but Him and show kindness to parents
َ َ ‫َ َ ضَ ٰ َ ﱡ َ � ﱠ َ ْ ُ ُ ٓ � ﱠ ٓ ﱠ ُ َ � َ ٰ َ ْ ْ َ ٰ � ﱠ َ ْ � َ ﱠ‬
‫وﻗ� ر�ﻚ أ� ﺗﻌبﺪوا ِإ� ِإ�ﺎە و ِ�ﭑﻟﻮ ِﻟﺪﻳ �ﻦ ِإﺣﺴ�ﻨﺎ ۚ ِإﻣﺎ ﻳبﻠﻐﻦ ِﻋﻨﺪك‬
ً ْ َ َ ُ � ُ َ َ ُ ْ َ ْ َ َ َ ۢ‫� َ َ � َ ُ ُ َ � � ْ َ ُ َ َ َ َ ُ � ُ َ � � ﱟ‬
�ۭ‫ٱﻟ ِ� ب� أﺣﺪﻫﻤﺎ أو ِك�ﻫﻤﺎ ﻓ� ﺗﻘﻞ ﻟﻬﻤﺎ أف و� ﺗﻨﻬﺮﻫﻤﺎ وﻗﻞ ﻟﻬﻤﺎ ﻗﻮ‬
َ‫ٱﻟﺮ ْﺣ َﻤﺔ َو ُﻗﻞ ﱠر ﱢب ْٱر َﺣ ْﻤ ُﻬﻤﺎ‬
‫ٱﻟﺬ ﱢل ﻣ َﻦ ﱠ‬ ‫ْ �ُ َ َ َ َ ﱡ‬
‫ﺎح‬ ‫ﻨ‬ ‫ﺟ‬ ‫ﺎ‬‫ﻤ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﺾ‬ ‫ﻔ‬
ْ َ
‫ٱﺧ‬‫و‬ (٢٣) ‫ﺎ‬ ً �‫�ﻛ‬
‫�ﻤ‬
ِ ِ ِ ۭ �
‫� ﱠ ن‬
(٢٤) ‫ك َﻤﺎ َر� َ� ِﺎى َﺻ ِﻐ ي ً ۭ�ا‬
[٢٤-٢٣ : ‫]اﻹ�اء‬
Your Lord has ordained that you should worship none but Him
and show kindness to parents. If one or both of them reach
old age in your care, do not say to them even the mildest
word of annoyance or reproach them; rather speak to them
with respect (23) And lower to them the wing of humility out
of compassion, and say: My Lord, have mercy on them, as
they cared for me when I was small (24)
[Surah al-Isra’ 17:23-24]
Having forbidden the ascription of partners to Him, Allah
enjoins affirmation of His oneness.
{Your Lord has ordained} as a religious instruction
216
{that you should worship none} of the inhabitants of the
heavens and the earth, living or dead
{but Him}, for He is the One, the Eternal, Whom all
creatures need, Who possesses all attributes of perfection and
the greatest manifestation of those attributes, in such a manner
that none of those whom He created resembles Him. He is the
Bestower of blessings, both visible and hidden, Who wards off all
calamities; the Creator, the Provider, the controller of all
matters. He is the only One Who does all of that, and no other
has any share of that.
After mentioning His rights, Allah speaks of fulfilling the
rights of parents:
{and show kindness to parents} that is, be kind to them in
all ways, in word and deed, because they are the reason for one’s
existence, and they have so much love for their child, show him
kindness and are close to him, which confirms the rights of the
parent over the child and the obligation of the child to show
kindness to them.
{If one or both of them reach old age in your care} that is,
if they reach this age, at which they become physically weak and
need kind and gentle treatment, as is well known,
{do not say to them even the mildest word of annoyance}
- this is the least offence, but it is a warning against saying
anything that could be more offensive than that. What is meant
is: do not offend them in the slightest manner.
217
{or reproach them} that is, rebuke them or speak harshly to
them,
{rather speak to them with respect} in ways that they like,
politely and gently, with soft words that will bring joy to their
hearts and reassure them. That varies from one situation and
time to another, according to people’s traditions.
{And lower to them the wing of humility out of
compassion} that is, be humble towards them, out of
compassion and seeking reward from Allah, not because you fear
them or hope to get what they have, and other reasons that may
deprive one of reward (from Allah).
{and say: My Lord, have mercy on them} that is, pray for
mercy for them in life and in death, as recompense for their
having taken care of you when you were small. From this it is
understood that the longer they take care of you, the more rights
they have over you. Similarly, if someone other than the parents
take care of a person with regard to his religious and worldly
interests, and shows him the right path in a sound manner, that
person is indebted to the one who took care of him.
218
(65) Do not approach fornication or adultery
ً َ َ � َ َ ً َ ٰ َ َ � ُ ‫َ َ َ ْ َ ُ � ﱢ نَ ٓ ﱠ‬
��ۭ ‫و� ﺗﻘ��ﻮا ٱﻟﺰ ٰى ِإﻧﻪۥكﺎن ﻓ� ِﺤﺸ ۭﺔ وﺳﺎء ﺳ ِب‬
[٣٢ : ‫]اﻹ�اء‬
Do not approach fornication [or adultery], for it is shameful,
an abominable way indeed.
The prohibition on approaching the matter is more
eloquent than the prohibition on simply doing it, because this
includes the prohibition of all precursors that lead to it, for:
«…whoever lets his flocks graze around the protected area will
soon find his flocks transgressing upon it.» (Bukhari and
Muslim)
That is especially applicable with regard to this matter, as
many people have the strongest inclination towards it.
Allah describes fornication (or adultery), because of its
abhorrent nature, as {shameful} that is, a sin which is regarded
as shameful and evil according to Islamic teachings, reason and
human nature, because it involves transgression of the sacred
limits set by Allah, and it is also a transgression against the
woman and against her family or husband, it causes trouble in
219
marriages, mixes lineages, and leads to other negative
consequences.
{an abominable way indeed} that is, an evil way, the way
of one who has the audacity to commit that grave sin.
220
(66) We send down in the Qur’an that which is a healing
and mercy for the believers
� ُ َ َ َ َ‫َ ُ نَ نﱢ ُ َ � ُ ْ َ َ ُ َ َ � ٌ َ َ ْ َ ٌ � � ُ ْ ف‬
َ‫ﻟﻈ ٰ�ﻠﻤ ن‬
‫ن‬ ‫وﻧ�ل ِﻣﻦ ٱﻟﻘﺮء ِان ﻣﺎ ﻫﻮ ِﺷﻔﺎ ۭء ورﺣﻤ ۭﺔ ﻟﻠﻤﺆ ِﻣ ِﻨ ين و� ﻳ ��ﺪ ٱ ِ ِ ي‬
َ ‫ﱠ‬
‫ِإ� ﺧ َﺴ ً ۭﺎرا‬
[٨٢ : ‫]اﻹ�اء‬
We send down in the Qur'an that which is a healing and mercy
for the believers, but it increases the wrongdoers in nothing
but loss.
The Qur'an contains healing and mercy, but that is not for
everyone; rather it is only for those who believe in it and have
knowledge of it.
As for the wrongdoers who do not believe in it, or who do
not act in accordance with it, its verses only increase them in
loss, as proof is established against them by means of it.
The healing that is contained in the Qur'an is broad in scope,
and offers healing for spiritual maladies such as doubt,
ignorance, corrupt views, deviation and bad intentions. It also
contains certain knowledge by means of which all doubts may be
221
dispelled, and exhortation and reminders that dispel all desires
that are contrary to the command of Allah. It also offers healing
from physical pain and sickness.
With regard to mercy, this refers to what the Qur'an
contains of the means of attaining mercy and encouragement to
pursue those means; when a person does those things, he will
attain mercy, eternal happiness and reward in this world and the
hereafter.
222
(67) Benefits from the story of Moosa and al-Khidr
� � � � َ ْ َ
َ�‫ﻮ� ِﻟ َﻔ َﺘ ٰﯩ ُﻪ َ ٓ� أ ْﺑ َ� ُح َﺣ تﱠ ٰٓى أ ْب �ﻠ َﻎ َﻣ ْﺠ َﻤ َﻊ ٱ �ﻟ َب ْﺤ َ� ْ�ﻦ أ ْو أ ْﻣ ِض‬ َ ُ َ
ٰ ‫﴿و�ذ ﻗﺎل ﻣ‬
� ِ
َ � ‫َ ﱠ � َ ُ � َ ُ �ٰ َْ ف َ َْ ف ف‬ َ � ً ‫ُﺣ ُﻘ‬
‫ن ِ� ٱﻟ َﻤ ِﺪﻳﻨ ِﺔ‬ ‫�ﻤ‬
�‫ي� ِ ي‬ ‫ت‬ ‫ﻳ‬ ‫ن‬ ‫ﻤ‬ �‫ﻠ‬ ‫ﻐ‬ ‫ﻟ‬ ِ ‫ﺎن‬� ‫ﻓ‬ ‫ار‬ ‫ﺪ‬ ‫ﺠ‬
ِ ‫ﻟ‬ ‫ٱ‬ ‫ﺎ‬ ‫ﻣ‬ ‫أ‬ ‫﴿و‬ : ‫ﻗﻮﻟﻪ‬ �‫إ‬ ﴾( ٦٠ ) ‫ﺎ‬‫ب‬ۭ
�
ُ ‫َ �َ� ُ ﱠ‬ � َ ‫َ ﱡ‬ � َ ً ُ ُ َ � � ُ� ٌ � ُ َ ْ َ َ �
‫َو�ﺎن ﺗﺤﺘﻪۥﻛ ن ن ۭ� ﻟﻬ َﻤﺎ َو�ﺎن أﺑﻮﻫ َﻤﺎ َﺻ ٰ� ِﻠ ۭﺤﺎ ﻓﺄ َراد َر�ﻚ أن ﻳ ْبﻠﻐﺎ أﺷﺪﻫ َﻤﺎ‬
ُ‫َو َ� ْﺴ َﺘ ْﺨﺮ َﺟﺎ �ﻛ ففَ� ُﻫ َﻤﺎ َر ْﺣ َﻤ ًﺔ ﱢﻣﻦ ﱠرﱢ� َﻚ َو َﻣﺎ َﻓ َﻌ �ﻠ ُﺘ ُﻪۥ َﻋ ْﻦ �أ ْﻣﺮى َذ ٰ ﻟ َﻚ َﺗ �ﺄو�ﻞ‬
� ِ � ۭ �
�‫ﱠ‬ َ �
﴾(٨٢) ‫َﻣﺎ ﻟ ْﻢ � ْﺴ ِﻄﻊ ﻋﻠ ْ� ِﻪ َﺻ بْ ً ۭ�ا‬
[٨٢-٦٠ : ‫]اﻟ�ﻬﻒ‬
{And [remember] when Moosa said to his servant: I will not
give up until I reach the junction of the two seas, even if it
takes me years [of travel] (60)} to {As for the wall, it belonged
to two orphan boys in the town, and there was beneath it a
treasure belonging to them. Their father had been a righteous
man, so your Lord willed that they should come of age and
then extract their treasure - as a mercy from your Lord; I did
not do it of my own accord. This is the significance of that
which you were unable to bear with patience (82)}
[Surah al-Kahf 18:60-82]
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From this amazing story we learn a number of lessons, rulings
and principles, some of which we will note here:
- The virtue of knowledge and travelling to seek it. This is the
most important thing, for Moosa travelled a great distance and
went through hardship to seek it. He gave up his stay with the
Children of Israel, whom he was teaching and guiding, and chose
to travel in order to increase his knowledge.
- One should prioritize starting with the most important matters,
for increasing knowledge - for an individual - is more important
than neglecting that and being preoccupied with teaching
others, without increasing one's own knowledge. But combining
the two matters is better.
- It is permissible to hire a servant whether one is at home or
travelling, so that the servant may take care of one's needs and
one may have time to rest and relax, as Moosa did.
- With regard to the one who travels in pursuit of knowledge or
for the purpose of jihad and the like, if there is a purpose to be
served by telling about his aim and destination, telling about it is
more appropriate than concealing it, because disclosing it brings
benefits such as making full preparation for the journey,
engaging in matters with proper understanding of what is
involved, and manifesting the virtue of this great act of worship,
as Moosa said: {I will not give up until I reach the junction of the
two seas, even if it takes me years [of travel]} (18: 60). Similarly,
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the Prophet ‫ ﷺ‬informed his Companions when he went on the
campaign to Tabook - where he was headed, even though his
usual habit was to conceal his campaign plans. This is a matter
that is to be done as dictated by interests.
- Evil and its causes may be ascribed to the Shaytan, because of
his temptation and making evil fair-seeming, although all things
happen by the will and decree of Allah, because the servant of
Moosa said: {it was none but the Shaytan who caused me to
forget} (18: 63).
- It is permissible for a person to express what he feels as a result
of human nature, such as exhaustion, hunger or thirst, so long as
that is not by way of discontent, if it is true, because Moosa said:
{truly this journey of ours has exhausted us} (18: 62).
- It is recommended for a person's servant to be smart, alert and
versatile, so that he may help him to achieve what he wants to
do.
- It is recommended for a person to feed his servant the food
that he himself eats, and for them to eat together, because the
apparent meaning of Moosa's words, {Bring us our morning
meal} (18: 62), refers to both of them and suggests that they
would eat together.
- Divine help may be granted to a person commensurate with the
extent to which he is doing what is enjoined upon him, and the
one who is doing something in accordance with the command of
Allah will receive help in a way that others do not, because of the
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words: {truly this journey of ours has exhausted us} (18: 62).
This refers to the journey beyond the junction of the two seas.
Before that, he did not complain of exhaustion, even though he
had travelled a long way, because that was travel in a true sense.
As for the subsequent travel, what appears to be the case is that
it was part of a day, because they lost the fish when they got to
the rock. It seems that they spent the night at the rock, then they
set off the next day, until the time for the morning meal came,
when Moosa said to his servant: {Bring us our morning meal}
(18: 62). At that point he remembered that he had forgotten the
fish in the place that was the destination they had been seeking.
- The person whom they met was not a Prophet; rather he was a
righteous slave of Allah, because he is described as being a true
slave of Allah. Moreover, he mentioned what Allah had blessed
him with of mercy and knowledge, but no mention is made of
being a Messenger or Prophet. If he had been a Prophet, that
would have been mentioned as it was mentioned in the case of
others.
With regard to his words at the end of the story, {I did not do it
of my own accord} (18: 82), this does not indicate that he was a
Prophet; rather it indicates that he was inspired, as may happen
in the case of people other than Prophets, as Allah says
elsewhere: {We inspired the mother of Moosa, saying:
Breastfeed him...} (al-Qasas 28: 7) and: {And your Lord inspired
the bee [saying]: Make your homes in the mountains...} (an-
Nahl 16: 68)
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The knowledge that Allah teaches to His slaves is of two types:
(1) knowledge acquired through effort and striving, and (2)
knowledge received directly from Allah, without effort, which
Allah bestows upon whomever He will of His slaves, because He
says: {to whom We had taught knowledge of Our own} (18: 65).
- One should show proper etiquette towards teachers, and the
seeker of knowledge should address his teacher in a gentle
manner, because Moosa said: {May I follow you so that you may
teach me something of that sound knowledge that you have
been taught} (18: 66). He spoke to him in a polite and gentle
manner, asking permission, as if he was saying: Will you give me
permission to do that or not? And he affirmed that he would
learn from him. This is in contrast to those who address their
teachers in a rough or arrogant manner, not highlighting their
need of the teachers' knowledge; rather they claim to be
working together with them. Indeed, some may think that they
are teaching the teachers, when in fact they are extremely
ignorant. Showing humility towards the teacher and expressing
one's need of his teaching is one of the most beneficial
approaches for the student.
- One who is superior may show humility to learn from one who
is of lower status than him. Moosa was undoubtedly of higher
status than al-Khidr.
- A knowledgeable and virtuous person may learn a branch of
knowledge that he does not know from one who does possess
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that knowledge, even if he is many degrees lower than him in
terms of overall knowledge. Moosa was one of the Messengers
of strong resolve to whom Allah had granted knowledge that He
did not grant to others, but with regard to this particular branch
of knowledge, al-Khidr possessed knowledge that Moosa did
not; therefore, he was very keen to learn from him. Based on
that, if a scholar of hadith or fiqh is lacking in knowledge of
grammar or morphology or some other branch of knowledge, he
should not refrain from learning it from one who is skilled
therein, even if he is not a scholar of hadith or fiqh.
- One should attribute knowledge and other virtues to Allah, and
affirm them, and give thanks to Allah for them, because Moosa
said: {so that you may teach me something of that sound
knowledge that you have been taught} (18: 66), that is, that
knowledge which Allah has taught you.
- Beneficial knowledge is that which guides to good. Any
knowledge in which there is guidance to the ways of goodness
and warning against the ways of evil, or is a means of achieving
that, is regarded as beneficial knowledge. All other knowledge is
either harmful or of no benefit, because Moosa said: {so that you
may teach me something of that sound knowledge that you
have been taught} (18: 66).
- Whoever does not have the patience to accompany a scholar
and learn from him, and is not able to be steadfast in that, will
miss out, according to the degree of his lack of patience, on a
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great deal of knowledge. Whoever has no patience will not
acquire any knowledge, but the one who resorts to patience and
adheres to it will attain all that he strives for, because al-Khidr
said - when he explained to Moosa why he could not learn from
him that he would never be able to have patience with him (18:
67).
- The primary means of attaining patience is having full
knowledge and understanding of the matter with which he is
instructed to be patient. Otherwise if he is not aware of it or does
not realize its purpose and consequences, or its benefit and
outcome, he will have no reason to be patient, because al-Khidr
said: {for how can you have patience with something that you
cannot fully comprehend} (18: 68). So he stated that the reason
for his lack of patience was his lack of understanding of the
matter.
- It is enjoined to be deliberate and certain, and not to be hasty
in passing judgement concerning any matter until one knows
what is the aim behind it and the goal that is sought.
- One should connect matters of the future - that have to do with
what a person wants to do - to the divine will, and no one should
say about anything, "I am going to do that in the future" without
also saying "if Allah wills"
- Resolving to do a thing is not the same as doing it, because
Moosa said: {You shall find me, if Allah wills, patient} (18: 69).
He prepared himself to be patient, but he did not do it.
229
- If the teacher sees that there is an interest to be served by
instructing the student not to ask questions about some things
until the teacher is the one who explains them to him, then there
should be a reason for it such as the student not being able to
understand it yet, or because he told the student not to ask
about minor details when enquiring about matters because
other questions may be more important, or because the student
is not able to comprehend it, or because he is asking a question
that has nothing to do with the topic under discussion.
- It is permissible to travel by sea, so long as there is no fear of
drowning.
- The one who forgets is not called to account for his
forgetfulness, whether with regard to the rights of Allah or the
rights of people, because Moosa said: {Do not take me to task
for what I have forgotten} (18: 73).
- We should accept people as they are with regard to their
attitude and behavior, and accept what they are happy to give
when dealing with them. We should not burden them with more
than they can cope with, or put undue pressure on them,
because that will put them off and make them feel fed up with
us. Rather we should accept them as they are, so that dealing
with them will be easy.
- People should be judged as they appear to be, and rulings on
material matters, such as wealth, life and so on, should be based
on what appears to be the case. Moosa denounced al-Khidr for
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scuttling the boat and killing the boy because these things
appeared to be wrong, so Moosa should not have kept quiet
about them, except in this case when he was accompanying al-
Khidr. So he hastened to issue his ruling based on what is usually
the case, and he did not pay attention to this extraordinary
situation that required him to be patient and not be hasty in
denouncing.
- The important and sublime ruling is that the greater evil may
be warded off by a lesser evil, and a greater interest may be
served by foregoing a lesser interest. Killing the boy was bad, but
letting him live until he caused his parents to recant their religion
was a greater evil. Letting the boy live and not killing him, and
protecting his life, may have been regarded as something good,
but what was better was to protect the religious commitment
and faith of his parents. Therefore, al-Khidr killed him. Many
guidelines and benefits come under the heading of this general
ruling, so when there are conflicting matters, they all come
under this ruling.
- Another important principle with regard to one man handling
the wealth of another is that if it is done in a manner that serves
the latter's interests and wards off harm, it is permissible for him
to do that, even without permission and even if that involves
causing some damage to the property of the other person, such
as when al-Khidr scuttled the boat in order to render it defective,
so that it would be safe from being seized unlawfully by the
unjust king. Based on that, if a fire or flood or the like occurs in
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the house or property of a man, then it is permissible to damage
part of the property or demolish part of the house for the sake
of saving the rest. In fact, that is prescribed, so as to protect the
wealth and property of the other person. Similarly, if a
wrongdoer wants to take the property of that other person, so
one gives him some of the wealth in order to ransom the rest,
that is permissible, even without permission.
- It is permissible to make a living on the sea just as it is
permissible on land, because al-Khidr said: {who made their
living on the sea} (18: 79) and Allah did not denounce what they
did.
- A poor person may have wealth that is not sufficient to meet
his needs, and that does not cancel out the description of him as
poor, because Allah tells us that these poor people had a boat.
- Killing is one of the worst of sins, because Moosa said with
regard to the killing of the boy: {You have done a terrible thing}
(18: 74).
- Killing in legal retribution (qisaas) is not an evil deed, because
he said: {Have you killed an innocent soul who killed no one?}
(18: 74).
- Allah will protect the righteous person himself and will protect
his offspring.
- Serving righteous people and anyone who is connected to them
is better than serving others, because al-Khidr explained the
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reason why he extracted the treasure of the two boys and rebuilt
their wall as being that the father had been a righteous man.
- One should use proper etiquette with Allah by choosing the
proper words. Al-Khidr attributed the act of damaging the boat
to himself, when he said: {I wanted to damage it} (18: 79).
But in the case of good, he attributed it to Allah, because he said:
{so your Lord willed that they should come of age and then
extract their treasure - as a mercy from your Lord} (18: 82).
This is like when Ibraheem said:
{When I am sick He heals me} (ash-Shu'ara 26: 80)
and when the jinn said:
{We do not know whether ill is intended for those on earth, or
their Lord intends good for them} (al-Jinn 72: 10)
even though everything happens by the will and decree of Allah.
- A person should not leave his companion under any
circumstances unless he has made clear to him what he should
not do, warns him against doing so and explains what he did
wrong, as al-Khidr did with Moosa.
- Going along with one's companions with regard to things that
are not prohibited is a means of companionship lasting and
becoming stronger, just as lack of such harmony leads to the end
of companionship.
233
- These things that al-Khidr did were the result of the pure divine
decree that Allah caused to occur at the hands of this righteous
slave, so that by means of this story people may come to
understand the subtlety of the divine decree, and that Allah may
decree things that a person dislikes very much but they are good
for his religious commitment, as in the case of the boy, or they
are good for his worldly interests, as in the case of the boat. Thus
He shows examples of His kindness and generosity, so that
people may understand and be fully content with the divine
decree that may hurt.
234
(68) Say O Muhammad: I am but a human being like
yourselves
� ُ ْ َ َ � َ َ ٌ َ ٌ ٰ � ْ � ُ ٰ � � َ ‫ُ ْ ﱠ َ � � َ � َ ثَ ٌ ﱢ ْ � � ْ ُ َ ٰٓ � ﱠ � ﱠ‬
‫� ﻣﺜﻠ�ﻢ ﻳﻮ� ِإ� أﻧﻤﺎ ِإﻟ�ﻬكﻢ ِإﻟ� ۭﻪ ٰو ِﺣ ۭﺪ ﻓﻤﻦ كﺎن ﻳﺮﺟﻮا‬ ۭ � ‫ﻗﻞ ِإﻧﻤﺎ أﻧﺎ‬
ًۢ َ � ٓ ‫َ � َ َ ﱢ َ � َ ْ َ ْ َ َ ً َ ٰ ً َ َ ُ شْ ْ َ َ َ ﱢ‬
‫�ك ِب ِﻌبﺎد ِة ر� ِﻪۦ أﺣﺪا‬
� � �‫ِﻟﻘﺎء ر� ِﻪۦ ﻓﻠ�ﻌﻤﻞ ﻋﻤ ۭ� ﺻ� ِﻠ ۭﺤﺎ و‬
[١١٠ : ‫]اﻟ�ﻬﻒ‬
Say [O Muhammad]: I am but a human being like yourselves,
[except that] it has been revealed to me that your God is One
God. So whoever hopes to meet his Lord, let him do righteous
deeds and include no one else in the worship due to his Lord.
[Surah al-Kahf 18:110]
{Say} O Muhammad ‫ﷺ‬, to the disbelievers and others
{I am but a human being like yourselves} that is, I am not
divine and I have no share in dominion, or any knowledge of the
unseen, nor do I possess the treasuries of Allah (11: 31).
{I am but a human being like yourselves}, one of the slaves
of my Lord
{[except that] it has been revealed to me that your God is
One God} that is, I have been favored over you by means of the
235
revelation that Allah has bestowed upon me, the main message
of which is to tell you that your God is One God, with no partner
or associate, and no one deserves an atom's worth of worship
but He. And I call you to do deeds that will bring you closer to
Him, earn you His reward and ward off His punishment from you.
Hence Allah says:
{So whoever hopes to meet his Lord, let him do righteous
deeds} that are in accordance with the laws of Allah, both
obligatory and recommended deeds.
{and include no one else in the worship due to his Lord}
that is, he should not show off in his deeds; rather he should do
deeds sincerely for the sake of Allah. This refers to one who
combines sincerity with following Islamic teachings; he is the one
who will attain that which he hopes for and seeks. As for others,
they will be losers in this world and the hereafter, and they will
miss out on drawing close to their Lord and attaining His
pleasure.
236
(69) ‘Eesa said: Verily I am a slave of Allah.
َ ْ� � َ َ ُ ‫َ َ َ � ن‬ � َ ‫َ َ نﱢ َ ْ ُ � َ َ ٰ ن َ � َ ٰ َ َ َ َ � ن‬
‫( وﺟﻌﻠ ِى ﻣبﺎر�ﺎ أﻳﻦ‬٣٠) ‫� ءاﺗﯩ ِى ٱﻟ ِ�ﺘ�ﺐ وﺟﻌﻠ ِى ﻧ ِب�ﺎ‬ ِ ‫ﻗﺎل ِإى ﻋبﺪ ٱ‬
ْ‫( َو َ� �ﺮا ﺑ َ ٰﻮ ﻟ َﺪ تى َو �ﻟﻢ‬٣١) ‫ﺖ َﺣ ��ﺎ‬ ُ ْ ُ َ ٰ�‫ﱠ �ٰ َ ﱠ‬ ‫ن‬ َ ْ �َ ُ � َ
ٰ
‫ﻣﺎ ﻛﻨﺖ وأوﺻ� ِى ِبﭑﻟﺼﻠﻮ ِة وٱﻟﺰ�ﻮ ِة ﻣﺎ دﻣ‬
ِ ِ ِ
َ‫ﻮت َو َ� ْﻮم‬ُ ُ� َ ْ َ َ ‫َ ﱠ �ٰ ُ َ� ﱠ َ ْ َ ُ ﱡ‬ َ َ � ْ َ
‫( وٱﻟﺴﻠ�ﻢ ﻋ� ﻳﻮم و ِﻟﺪت و�ﻮم أﻣ‬٣٢) ‫�ﺠ َﻌﻠ ِ نى ﺟ ﱠب ً ۭﺎرا ﺷ ِﻘ ��ﺎ‬
� َ ُ َ ْ�
(٣٣) ‫أبﻌﺚ ﺣ�ﺎ‬
[٣٣-٣٠ : ‫]ﻣ��ﻢ‬
‘Eesa said: Verily I am a slave of Allah; He has given me the
Book and made me a Prophet (30 He has made me blessed
wherever I may be, and has enjoined on me prayer and zakah
as long as I live (31) And He has made me dutiful towards my
mother, and not arrogant or unblessed (32) So peace be upon
me the day I was born, the day I die and the day I will be
raised up to life again (33)
[Surah Maryam 19:30-33]
‘Eesa said, when he was an infant in the cradle:
{Verily I am a slave of Allah; He has given me the Book and
made me a Prophet}. He addressed them, referring to himself as
a slave of Allah and stating that he possessed no attributes for
237
which he might deserve to be taken as a god or as the son of
God; exalted be Allah far above what the Christians, who claim
to be followers of ‘Eesa but drifted away from his path, say
concerning him, which is contrary to what ‘Eesa himself said:
{Verily I am a slave of Allah}.
{He has given me the Book} that is, He has decreed that He
will give me the Book
{and made me a Prophet}. Thus he informed them that he
was a slave of Allah, and that Allah had taught him the Book and
made him one of His Prophets. These are attributes of perfection
that had to do with ‘Eesa himself.
Then he mentioned other attributes of perfection that
made him beneficial for others, as he said:
{He has made me blessed wherever I may be} that is, in any
place and at any time. The blessing that Allah bestowed upon
him had to do with teaching good and calling people to it,
forbidding evil, and calling people to Allah in word and deed.
Anyone who sat with him or met him would attain his blessing,
and anyone who accompanied him would feel happy.
{and has enjoined on me prayer and zakah as long as I live}
that is, He has enjoined me to fulfil His rights, the most important
of which is prayer, and the rights of His slaves, the most
important of which is zakah, for as long as I live, and I am
complying with the instructions of my Lord, acting in accordance
with them, and putting them into practice.
238
{And He has made me dutiful towards my mother} that is,
He has also enjoined me to honor my mother, treat her with the
utmost kindness, and do what I should for her, because of her
honor and virtue, and because she is a mother and has rights
because she gave birth to me and cared for me thereafter.
{and not arrogant} towards Allah or looking down on His
slaves {or unblessed} in this world or the hereafter. He has not
made me like that; rather He has made me obedient and humble
towards Him and humble towards the slaves of Allah, blessed in
this world and the hereafter, I and those who follow me.
As he attained all perfection and good qualities, he said: {So
peace be upon me the day I was born, the day I die and the day
I will be raised up to life again} that is, by the great kindness and
grace of my Lord, I have attained peace and safety on the day of
my birth, the day of my death, and the day I will be resurrected,
from evil, the Shaytan and punishment. This implies that he will
be safe from the terrors of the Day of Resurrection and the
abode of the evil (hell), and that he will be one of the people of
the abode of peace (paradise). This is a great miracle and
amazing proof that he is a Messenger of Allah and a true slave of
Allah.
239
(70) O my Lord, increase me in knowledge.
َ ْ � ٰٓ َ‫َ ْ � ُ ْ ض‬ َ ْ ُ� ْ َ ْ َ ََ ‫ََ َٰ� � ُ � َ ُ � َ ﱡ‬
‫ﻓﺘﻌ�� ٱ� ٱﻟﻤ ِﻠﻚ ٱﻟﺤﻖ ۗ و� ﺗﻌﺠﻞ ِبﭑﻟﻘﺮء ِان ِﻣﻦ ﻗب ِﻞ أن �ﻘ� ِإﻟ�ﻚ‬
ً‫َو ْﺣ ُ� ُﻪۥ ۖ َو ُﻗﻞ ﱠر ﱢب ز ْد نى ﻋ �ﻠﻤﺎ‬
ۭ ِ ِ �
[١١٤ : ‫]ﻃﻪ‬
So exalted be Allah, the True Sovereign. Do not hasten to
repeat [the newly-revealed verses of] the Qur’an before its
revelation to you is completed, and say: O my Lord, increase
me in knowledge.
[Surah Taha 20:114]
Because the Prophet’s ‫ ﷺ‬hastening to repeat the
Revelation was indicative of his perfect love for knowledge and
his eagerness to acquire it, Allah instructed him to ask Him for
more knowledge, for knowledge is good and to have a great deal
of goodness is something that is required. It is from Allah, and
the way to attain it is by striving, longing for knowledge, asking
Allah for it, seeking His help and acknowledging one’s need for
Him at all times.
From this verse we learn the etiquette of receiving
knowledge, and that the one who listens to knowledge must be
240
patient and wait until the teacher has finished speaking, because
what he wants to say is interconnected. Then when he has
finished, the one who has questions may ask him. He should not
hasten to ask questions and interrupt the teacher when he is
speaking, because that is a cause of being deprived of
knowledge. At the same time, the one who is asked a question
should try to understand what the questioner is asking and find
out what he really wants to know before answering, because
that will help him to give the right answer.
241
(71) Whoever turns away from My Reminder will have a
miserable life
� َ ً َ َ ُ � ‫َ ﱠ‬
ُ ُ‫ﻨكﺎ َو َﻧ ْﺤ ش‬
َ‫� ُەۥ َﻳ ْﻮم‬ � َ َ َْ� ْ َ َ
ۭ ‫وﻣﻦ أﻋﺮض ﻋﻦ ِذﻛ �ﺮى ﻓ ِﺈن ﻟﻪۥﻣ ِﻌ�ﺸ ۭﺔ ﺿ‬
َ ْ � َ َ �
�ٰ ‫ٱﻟ ِﻘﻴ ٰ�ﻤ ِﺔ أﻋ‬
[١٢٤ : ‫]ﻃﻪ‬
But whoever turns away from My Reminder (the Qur’an) will
have a miserable life, and on the Day of Resurrection We will
raise him blind.
[Surah Taha 20:124]
{But whoever turns away from My Reminder} that is, My
Book by means of which he will be reminded of all sublime aims
and goals; whoever turns away from it due to lack of interest in
it or - what is worse - turns away from it because he rejects it and
does not believe in it {will have a miserable life} that is, his
requital will be that We will make his life difficult and hard; this
cannot mean anything other than a life of pain and suffering.
242
(72) Allah will defend those who believe
ُ � ۢ ‫ﱠ � َ ُ َٰ ُ َ � َ َ َ ُ ٓ� ﱠ � َ َ ُ ﱡ � ﱠ َ ﱠ‬
‫ﻮر‬
� ‫ِإن ٱ� �ﺪ ِﻓﻊ ﻋ �ﻦ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ۗ ِإن ٱ� � � ِﺤﺐ كﻞ ﺧﻮ ٍان ﻛ‬
‫ﻔ‬
[٣٨ : ‫]اﻟﺤﺞ‬
Verily, Allah will defend those who believe; verily Allah does
not love the treacherous and the ungrateful.
[Surah al-Hajj 22:38]
This is a promise and glad tidings from Allah to those who
believe, that Allah will ward off from them all hardships and will
ward off from them all evil - because of their faith - and He will
protect them from the evil of the disbelievers, the evil of the
whispers of the Shaytan, the evil of their own selves and their
bad deeds. He will help them when hardship comes and they are
faced with something beyond that which they can bear, and He
will reduce it greatly. Every believer has a share of this defense
and the virtue of being defended, commensurate with his faith;
some will have a little and some will have a great deal.
243
(73) O you who believe, bow and prostrate, and
worship your Lord.
� � َ ْ َ ْ � ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ْ � ُ � َ ْ ُ ُ � َ ْ ُ ُ � َ ﱠ‬
َ�ْ‫ﻮا �ٱﻟ َﺨ ي‬ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱر�ﻌﻮا وٱﺳﺠﺪوا وٱﻋبﺪوا ر��ﻢ وٱﻓﻌﻠ‬
َ ُ ُْ ْ� �َ�
‫ﻟﻌﻠ�ﻢ ﺗﻔ ِﻠﺤﻮن‬
[٧٧ : ‫]اﻟﺤﺞ‬
O you who believe, bow and prostrate, and worship your
Lord, and do good, so that you may prosper.
[Surah al-Hajj 22:77]
🔹🔹Imam as-Sa’di [may Allah have mercy on him] said:
Here Allah enjoins His believing slaves to pray, and
mentions in particular bowing and prostration, because of the
virtue of these deeds and because they are an essential part of
the prayer and of worshipping Him which brings comfort and
consolation to one who is grieved. His Lordship and generosity
towards His slaves require them to devote their worship to Him
alone and make it incumbent upon them to do good deeds in
general.
Allah has made prosperity and success dependent upon
these things, as He says: {so that you may prosper} that is, so
that you may attain what you seek and be saved from what you
244
fear. There is no way to prosper and succeed except by being
sincere in worship of the Creator alone and striving to be of
benefit to His slaves. Whoever is enabled to do that will attain a
high level of happiness, success and prosperity.
245
(74) Those who will inherit al-Firdous and abide therein
forever
َ � َ َ ُ ٰ َ ْ َ َ ‫� َ ُ ْ ف‬ َ ُ ْ ُ � َ �ْ� ْ َ
‫( وٱﻟ ِﺬﻳﻦ‬٢) ‫( ٱﻟ ِﺬﻳﻦ ﻫﻢ ِ� ﺻ� ِﺗ ِﻬﻢ ﺧ� ِﺸﻌﻮن‬١) ‫ﻗﺪ أﻓﻠﺢ ٱﻟﻤﺆ ِﻣﻨﻮن‬
َ � َ َ � َٰ ٰ � ‫َ � َ ُ ْ ﱠ‬ َ ُ ْ� َ ُ
‫( وٱﻟ ِﺬﻳﻦ‬٤) ‫( وٱﻟ ِﺬﻳﻦ ﻫﻢ ِﻟﻠﺰ�ﻮ ِة ﻓ� ِﻌﻠﻮن‬٣) ‫ﻫ ْﻢ ﻋ �ﻦ ٱﻟﻠﻐ �ﻮ ُﻣ ْﻌ �ﺮﺿﻮن‬
ْ‫ﺖ �أ ْ� َﻤ ٰ� ُﻨ ُﻬﻢ‬ ْ � � َ َ ْ � ْ ٰ َ ْ � ٰٓ � َ ‫ﱠ‬ َ � َ ُ ‫ُﻫ ْﻢ ﻟ ُﻔ‬
�‫( ِإ� ﻋ� أزو ِﺟ ِﻬﻢ أو ﻣﺎ ﻣﻠ‬٥) ‫وﺟ ِﻬ ْﻢ ﺣ ٰ� ِﻔﻈﻮن‬ ِ ‫ﺮ‬ ِ
َ ُ َ � ُ ُ َ ٰٓ � ۟ � َ َ ٰ َ َ � َ َ ٰ َ� َ ْ َ َ َ ‫ف‬ �َ َُْ ْ ُ‫َ ﱠ‬
(٧) ‫( ﻓﻤ �ﻦ ٱﺑﺘ� وراء ذ ِﻟﻚ ﻓﺄوﻟ� ِﺌﻚ ﻫﻢ ٱﻟﻌﺎدون‬٦) ‫ﻮﻣ ين‬ ِ ‫ﻓ ِﺈﻧﻬﻢ ﻏ ي� ﻣﻠ‬
ْ‫� َﺻ �ﻠ َ ٰﻮ ﺗﻬﻢ‬ ٰ �َ ْ ُ َ � َ َ ُ َٰ ْ ْ َ َ ْ َََٰٰ ْ ُ َ � َ
ِِ ‫( وٱﻟ ِﺬﻳﻦ ﻫﻢ ﻋ‬٨) ‫وٱﻟ ِﺬﻳﻦ ﻫﻢ ِﻷﻣ�ﻨ� ِﺘ ِﻬﻢ وﻋﻬ ِﺪ ِﻫﻢ رﻋﻮن‬
ْ‫س ُﻫﻢ‬ َ ‫ﻮن ٱ �ﻟﻔ ْﺮ َد ْو‬ َ ُ َ َ � َ ُ َ � ُ ُ َ ٰٓ � ۟ � َ � َ ُ
ِ ‫ﺛ‬‫ﺮ‬� ‫ﻳ‬ ‫ﻳﻦ‬ ‫ﺬ‬
ِ ‫ﻟ‬ ‫ٱ‬ (١٠ ) ‫ﻮن‬ ‫ﺛ‬‫ر‬� ٰ
‫ﻮ‬ ‫ﻟ‬ ‫ٱ‬ ‫ﻢ‬ ‫ﻫ‬ ‫ﻚ‬ ‫ﺌ‬
ِ � ‫ﻟ‬‫و‬ ‫أ‬ ( ٩ ) ‫ﻮن‬ ‫�ﺤ ِﺎﻓﻈ‬
َ ُ َ َ
(١١) ‫ِﻓﻴﻬﺎ ﺧ ٰ� ِﻠﺪون‬
[١١-١ : ‫]اﻟﻤﺆﻣﻨﻮن‬
The believers have indeed attained true success (1) Those who
humble themselves in their prayers (2) who turn away from all
that is vain (3) who are active in giving zakah (4) and who
restrain their carnal desires (5) except with their wives or any
slave women they may own, for then they are free of blame
(6) But whoever seeks anything beyond that, such are the
transgressors (7) Those who are faithful to their trusts and
pledges (8) and who are diligent in their prayers (9) such will
246
be the heirs (10) who will inherit paradise; they will abide
therein forever (11)
[Surah al-Mu’minoon: 23:1-11]
Here Allah praises and commends His believing slaves,
highlighting their success and bliss, and the means by which they
attain that. This implicitly urges us to acquire the same
characteristics and encourages us to do so. So the individual
should take stock of himself and others, measuring against these
standards; thus he will know what he and others have of faith,
and the level and extent of that faith.
{The believers have indeed attained true success} that is,
they are victorious, blessed and successful, for they have
attained everything that one may seek. Among the perfect
attributes of the believers who believe in Allah and in the
Messengers is the fact that they {humble themselves in their
prayers}.
Humble focus in prayer means presence of mind before
Allah, bearing in mind how close He is. Thus the believer's heart
is comforted, his mind is put at rest, his movements become still
and he is not distracted, as he stands humbly before his Lord,
focusing on everything that he says and does in his prayer, from
beginning to end. Thus he dispels devilish whispers and bad
thoughts. This is the essence and purpose of prayer, and this is
what will be written down in the individual's record.
247
With regard to prayer in which there is no humility and
focus of mind, even though it may be valid and rewardable, the
reward for it will be commensurate with the person's level of
focus and understanding of what he says.
{who turn away from all that is vain}, which is words in
which there is nothing good and no benefit. They turn away from
it out of dislike for it, and so as to protect themselves and rise
above it; if they pass by (people engaged in) idle talk, they pass
by with dignity (25: 72). As they turn away from all that is vain, it
is even more apt that they should turn away from that which is
prohibited.
If a person can rein in his tongue and keep it under control
- speaking only of that which is good - then he will be in control
of all his affairs, as the Prophet ‫ ﷺ‬said to Mu'adh ibn Jabal
(radiya Allahu anhu - may Allah be pleased with him) when he
gave him advice:
«The Prophet ‫ ﷺ‬said: Shall I not tell you of the basis of all
of that? I said: Yes, O Messenger of Allah. He took hold of his
own tongue and said: Restrain this.» (Ibn Majah)
One of the praiseworthy characteristics of the believers is
that they restrain their tongues and refrain from vain talk and
saying that which is prohibited.
{who are active in giving zakah} that is, they give zakah on
their wealth of all types, thus purifying themselves by giving up
bad attitudes and bad deeds. So they do well in worshipping the
248
Creator and in focusing humbly in their prayer, and they do good
to His creation by giving zakah.
{and who restrain their carnal desires} and refrain from
zina (unlawful sexual relationships). Part of restraining their
carnal desires is avoiding anything that leads to that which is
unlawful, such as looking, touching and so on. So they restrain
their carnal desires and refrain from illicit relationships with
anyone except {their wives or any slave women they may own,
for then they are free of blame} if they have intimate relations
with them, because Allah has permitted that.
{But whoever seeks anything beyond that} that is, beyond
the wife or the female slave
{such are the transgressors} who have gone beyond what
Allah has permitted to that which He has prohibited, and have
the audacity to transgress the limits set by Allah.
The general meaning of this verse indicates that Mut’ah
marriage (temporary marriage) is prohibited, and the woman in
such a marriage is not a wife in a true sense, with the intention
of permanent marriage, nor is she a slave. Tahleel marriage is
prohibited for the same reason.
The words {or any slave women they may own} indicate
that in order for it to be permissible to have intimate relations
with a slave woman, it is stipulated that one should own her
entirely. If a man has a part-share in ownership of a slave
woman, it is not permissible to have intimate relations with her,
249
because he does not fully own her; rather she belongs to him and
to someone else. Just as it is not permissible for two husbands
to share a free woman, it is not permissible for two masters to
share a slave woman.
{Those who are faithful to their trusts and pledges} that is,
they are faithful to them, knowing the terms thereof and
adhering to them, and they are keen to fulfil the conditions and
implement what they promised. This is general in meaning and
applies to all trusts that have to do with the rights of Allah and
those that have to do with the rights of people. Allah says:
{Verily, We offered the Trust to the heavens, the earth,
and the mountains, yet they refused to undertake it and were
afraid of it. But man undertook it...} (al-Ahzab 33: 72)
Everything that Allah has enjoined upon His slave is a trust,
and the slave must adhere to it by complying with it fully. This
also includes things that are entrusted to people, such as
property or wealth, secrets and so on. The individual must pay
attention to both and must fulfil both types of trusts.
{Verily, Allah commands you to render back trusts to those
to whom they are due...} (an-Nisa 4: 58)
The same applies to pledges, including pledges between
people and their Lord, and pledges that people make amongst
themselves. They must be faithful to them and fulfil them, and it
is forbidden to be heedless and negligent with regard to them.
250
{and who are diligent in their prayers} that is, they persist
in offering them on time, in the prescribed manner, fulfilling
their conditions and doing all the essential parts thereof. Allah
praises them for their humble focus and diligence in prayer,
because they cannot be in good shape unless they do both.
Whoever persists in praying without humbling themselves, or
humbles himself without being diligent in prayer, is falling short.
{such} that is, those who are described in these terms
{will be the heirs who will inherit paradise}. The word
translated here as {paradise} (firdous) refers to the highest part
of paradise, the middle and best of it, because they attained the
best of praiseworthy attributes. Or it may be that what is meant
is all of paradise, so that this includes all the believers of varying
levels, each according to his situation.
{they will abide therein forever} and will never leave it, nor
will they want to move from it, because it contains the most
perfect, best and most complete delights, without anything to
spoil their joy or undermine their happiness.
251
(75) They are the ones who hasten to do good deeds
َ ُ َ � َ ُ ْ ‫ﱢ‬ ْ َ ْ ُ َ � ‫ﱠ‬
‫( َوٱﻟ ِﺬﻳﻦ ﻫﻢ ِﺑ ��ﺎﻳ ٰ� ِﺖ‬٥٧) ‫ِإن ٱﻟ ِﺬﻳﻦ ﻫﻢ ﱢﻣﻦ ﺧﺸ َ� ِﺔ َر� ـ ِﻬﻢ ﱡﻣﺸ ِﻔﻘﻮن‬
َ ُُْ َ � َ � ْ‫َ � َ ُ َ ﱢ ْ َ ُ ش‬ َ ُ ُْ ْ ‫َﱢ‬
‫( َوٱﻟ ِﺬﻳﻦ ﻳﺆﺗﻮن‬٥٩) ‫�ﻛﻮن‬ � � � ‫ﻢ‬ ‫ﻬ‬ ‫ـ‬
ِ ِ ��‫ﺑ‬ ‫ﻢ‬‫ﻫ‬ ‫ﻳﻦ‬ ‫ﺬ‬
ِ ‫ٱﻟ‬‫و‬ ( ٥٨ ) ‫ﻮن‬ ‫ر� ـ ِﻬﻢ ﻳﺆ ِﻣﻨ‬
َ ُ ٰ َ ُ َ ٰٓ � ۟ � َ ُ َٰ ْ ‫َ � َ َ � ﱠ ُ � ُ ُ ْ َ � ٌ �ﱠ ُ ْ �ٰ َ ﱢ‬
‫( أوﻟ� ِﺌﻚ �ﺴ� �ﺮﻋﻮن‬٦٠) ‫ﻣﺎ ءاﺗﻮا وﻗﻠ�� ـﻬﻢ و ِﺟﻠﺔ أﻧﻬﻢ ِإ� ر� ـ ِﻬﻢ ر ِﺟﻌﻮن‬
َْ َ� َ ‫ﱠ‬ ْ َ ُ �� ُ َ َ َ ُ َ� ُ َ �
‫ﻒ ﻧﻔ �ﺴﺎ ِإ� ُو ْﺳ َﻌﻬﺎ ۖ َوﻟﺪﻳﻨﺎ‬ ‫( و� ﻧ�ﻠ‬٦١) ‫� ِت َوﻫ ْﻢ ﻟﻬﺎ َﺳ ٰ� ِبﻘﻮن‬ ٰ َ ْ‫ِ ف� ٱﻟﺨ ي‬
َ � � ُ َ ُ ‫َٰ ٌ َ ُ � َ ﱢ‬
(٦٢) ‫ﻨﻄﻖ ِبﭑﻟﺤﻖ ۚ َوﻫ ْﻢ � �ﻈﻠ ُﻤﻮن‬ ِ ‫ِﻛﺘ� ۭﺐ ﻳ‬
[٦٢-٥٧ : ‫]اﻟﻤﺆﻣﻨﻮن‬
Verily those who are filled with reverent awe of their Lord
(57) And who believe in the revelations of their Lord (58) And
who do not ascribe partners to their Lord (59) And who give
what they give [of charity], their hearts filled with
apprehension, knowing that they will return to their Lord (60)
Those are the ones who hasten to do good deeds, and they
are foremost in attaining them (61) We do not place on any
soul a burden greater than it can bear. We have a record [of
their deeds] that speaks the truth, and they will not be
wronged (62)
[Surah al-Mu’minoon: 23:57-62]
252
{And who give what they give [of charity} that is, they give
of themselves what they are instructed to give, giving whatever
they are able to of prayer, zakah, hajj, charity and so on. But at
the same time, {their hearts [are] filled with apprehension} that
is, they fear that when their deeds are presented to Him and they
stand before Him, they will not save them from the punishment
of Allah, because they know their Lord and are aware of what He
deserves of all kinds of worship.
{Those are the ones who hasten to do good deeds} that is,
in the arena of competing to do good deeds, their main concern
is that which will bring them closer to Allah, and they are focused
on that which could save them from His punishment. Whatever
good deed they hear of or have the opportunity to do, they
hasten to make the most of it and do that good deed. They look
at the close friends and chosen ones of Allah who are ahead of
them and on their right and left, hastening to do all that is good
and striving to draw close to their Lord, and they try to compete
with them. As the one who is racing and competing with others
may go ahead because of his efforts and striving, or he may not
do so because of his shortcomings, Allah tells us that these
people are among the category who will be foremost, as He says:
{and they are foremost in attaining them} that is, good deeds.
They will attain the pinnacle, for they competed with the first
rank. Moreover, it was already decreed by Allah that they would
be among those who are blessed and those who are foremost.
253
‫‪(76) The slanderous lie against the Mother of the‬‬
‫)‪Believers: ‘Aisha (may Allah be pleased with her‬‬
‫�ا �ﻟ ��ﻢ َب ْﻞ ُﻫ َﻮ َﺧ يْ�ٌ‬ ‫ﻮە شَ �‬ ‫ﱠ � َ َ �ُ ْ ْ ُ ْ ٌَ ﱢ � ْ َ َ ْ َ ُ ُ‬
‫ۭ‬ ‫ِإن ٱﻟ ِﺬﻳﻦ ﺟﺎءو ِبﭑ ِﻹﻓ ِﻚ ﻋﺼب ۭﺔ ﻣﻨكﻢ � ﺗﺤﺴﺒ‬
‫َ َ �ٰ َْ ُ ُْ ْ � ُ‬ ‫� �ْ � ﱢ ْ ۢ ﱢ ُْ ﱠ �َ َ َ َ ْ ْ َ �‬
‫ﻟ�ﻢ ِﻟ�ﻞ ٱﻣ �ﺮ �ئ ﻣﻨﻬﻢ ﻣﺎ ٱ �تﺴﺐ ِﻣﻦ ٱ ِﻹﺛ ِﻢ وٱﻟ ِﺬى ﺗﻮ� ِﻛ ب�ەۥ ِﻣﻨﻬﻢ ﻟﻪۥ‬
‫� َْ ٓ ْ َ ْ ُ ُ ُ � ﱠ � ُ ْ ُ َ َ � ُ ْ َٰ ُ‬ ‫ٌ‬ ‫ََ ٌ َ‬
‫�ﻢ )‪ (١١‬ﻟﻮ� ِإذ ﺳ ِﻤﻌﺘﻤﻮە ﻇﻦ ٱﻟﻤﺆ ِﻣﻨﻮن وٱﻟﻤﺆ ِﻣﻨ�ﺖ‬ ‫ﻋﺬاب ﻋ ِﻈ ۭ‬
‫َ‬ ‫� ْ َ َ � ُ َ � ْ �ْ َ‬ ‫ٌ‬ ‫ف‬ ‫ﱡ‬ ‫ْ َ ًْ َ َ � � َٰ َ � ْ ٌ‬ ‫� ُ‬
‫ن )‪ (١٢‬ﻟﻮ� ﺟﺎءو ﻋﻠ� ِﻪ ِبﺄر�ﻌ ِﺔ‬ ‫ِبﺄﻧﻔ ِﺴ ِﻬﻢ ﺧ ي ۭ�ا وﻗﺎﻟﻮا ﻫ�ﺬا ِإﻓ ۭﻚ ﻣ ِﺒ ي ۭ‬
‫َ � ُ ُ � �ٰ ُ َ‬ ‫ُ َ َ � َ َ ْ � ْ َ � ُ � ﱡ َ َ � َ � ۟ � ٰٓ َ‬
‫� ﻫﻢ ٱﻟ�� ِﺬﺑﻮن )‪(١٣‬‬ ‫ﺷﻬﺪاء ﻓ ِﺈذ ﻟﻢ �ﺄﺗﻮا ِبﭑﻟﺸﻬﺪا ِء ﻓﺄوﻟ� ِﺌﻚ ِﻋﻨﺪ ٱ ِ‬
‫َ� َْ َ ْ ُ � َ�ْ � ْ ََ ْ َ ُ ُ ف ﱡ َْ َ �� َ � َ ﱠ � ْ ف َ�‬
‫ﺎﺧﺮ ِة ﻟﻤﺴكﻢ ِ� ﻣﺎ‬ ‫� ﻋﻠ��ﻢ ورﺣﻤﺘﻪۥ ِ� ٱﻟﺪﻧ�ﺎ وٱﻟ� ِ‬ ‫وﻟﻮ� ﻓﻀﻞ ٱ ِ‬
‫ْ َ � ﱠ ْ َ ُ �� َ � ْ َ َ ُ � َ‬ ‫ٌ‬ ‫ََ ٌ َ‬ ‫ْ‬ ‫�َ ْ ُ‬
‫�ﻪ ﻋﺬاب ﻋ ِﻈ�ﻢ )‪ِ (١٤‬إذ ﺗﻠﻘﻮﻧﻪۥ ِبﺄﻟ ِﺴن ِﺘكﻢ وﺗﻘﻮﻟﻮن‬ ‫أﻓﻀﺘﻢ ِﻓ ِ‬
‫ﻨﺪ ٱ �� َﻋﻈ�ﻢٌ‬ ‫�ٌ ََ ْ َ ُ َ ُ َﱢً َ ُ َ َ‬ ‫�ْ َ � ﱠ �ْ َ � �‬
‫ِ ِ ۭ‬ ‫اﻫكﻢ ﻣﺎ ﻟ�ﺲ ﻟ�ﻢ ِب ِﻪۦ ِﻋﻠ ۭﻢ وﺗﺤﺴﺒﻮﻧﻪۥ ﻫﻴ ۭﻨﺎ وﻫﻮ ِﻋ‬ ‫ِبﺄﻓﻮ ِ‬
‫َ � ْ َ ٓ ْ َ ْ ُ ُ ُ ُ� ُ ﱠ َ � ُ � َ� � ﱠ َ �� َ َ ٰ َ ُ ْ َ ٰ َ َ‬
‫)‪ (١٥‬وﻟﻮ� ِإذ ﺳ ِﻤﻌﺘﻤﻮە ﻗﻠﺘﻢ ﻣﺎ ��ﻮن ﻟﻨﺎ أن ﻧﺘ�ﻠﻢ ِﺑﻬ�ﺬا ﺳبﺤ�ﻨﻚ‬
‫� ُ‬ ‫َ � � ُ � ُ � َ ُ ُ � ْ ٓ �َ �‬ ‫ٌ‬ ‫َ ٰ َ ُْ َٰ ٌ َ‬
‫�ﻢ )‪ِ � (١٦‬ﻌﻈكﻢ ٱ� أن ﺗﻌﻮدوا ِﻟ ِﻤﺜ ِﻠ ِﻪۦ أبﺪا ِإن ﻛﻨﺘﻢ‬ ‫ﻫ�ﺬا ﺑﻬﺘ�ﻦ ﻋ ِﻈ ۭ‬
‫ﱠ‬ ‫ٌ‬ ‫َ �ُ َ ٌ َ‬ ‫ٰ‬ ‫َ ُ َ ﱢ نُ � ُ � � ُ � � َ‬ ‫ﱡﻣ ْﺆﻣﻨ نَ‬
‫ن )‪ (١٧‬و�ﺒ ين ٱ� ﻟ�ﻢ ٱﻟ�ﺎﻳ� ِﺖ وٱ� ﻋ ِﻠ�ﻢ ﺣ ِﻜ�ﻢ )‪ِ (١٨‬إن‬ ‫ِ ِي‬
‫� َ ُ ﱡ َ � َ َ �َٰ َ ُ ف � َ َ َُ � �ُ ْ َ َ ٌ � ٌ ف‬
‫�ﻢ ِ�‬ ‫ٱﻟ ِﺬﻳﻦ � ِﺤﺒﻮن أن � ِﺸﻴﻊ ٱﻟﻔ� ِﺤﺸﺔ ِ� ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ﻟﻬﻢ ﻋﺬاب أ ِﻟ ۭ‬
‫َ�َْ َ ْ ُ �‬ ‫ﱡ َْ َ �� َ َ � ُ َ ْ � ُ َ� ُ ْ َ َ ْ � ُ َ‬
‫�‬ ‫ﺎﺧﺮ ِة وٱ� �ﻌﻠﻢ وأﻧﺘﻢ � ﺗﻌﻠﻤﻮن )‪ (١٩‬وﻟﻮ� ﻓﻀﻞ ٱ ِ‬ ‫ٱﻟﺪﻧ�ﺎ وٱﻟ� ِ‬
‫َ ٰٓ � ﱡ َ � َ َ َ ُ � َ‬ ‫ٌ‬ ‫ﱠ‬ ‫َ�ْ �ْ ََ ْ َُ ُ َ�ﱠ �َ َ ُ ٌ‬
‫�ﻢ )‪ ۞ (٢٠‬ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا �‬ ‫وف ر ِﺣ ۭ‬ ‫ﻋﻠ��ﻢ ورﺣﻤﺘﻪۥ وأن ٱ� رء ۭ‬
‫ﻟﺸ ْ� َﻄ ٰ�ﻦ َﻓﺈ ﱠﻧ ُﻪۥ َ� �ﺄ ُﻣﺮُ‬
‫ﱠ‬
‫ٰ‬ ‫َ‬ ‫ﱠ ْ َ ٰ َ َ َﱠ ْ ُ ُ‬
‫ﺗت ِبﻌﻮا ﺧﻄﻮ ِت ٱﻟﺸ�ﻄ� �ﻦ وﻣﻦ ﻳت ِﺒﻊ ﺧﻄﻮ ِت ٱ‬ ‫ٰ‬ ‫َ‬ ‫َﱠ ُ � ُ ُ‬
‫� ِ‬
‫‪254‬‬
‫�َ ْ َ � َ � ُ � َ�َْ َ ْ ُ � َ�ْ �ْ ََ ْ َُ ُ َ َ �ٰ � ﱢ ْ‬
‫� ﻋﻠ��ﻢ ورﺣﻤﺘﻪۥ ﻣﺎ ز� ِﻣﻨكﻢ ﻣﻦ‬ ‫ِبﭑﻟﻔﺤﺸﺎ ِء وٱﻟﻤﻨﻜ �ﺮ وﻟﻮ� ﻓﻀﻞ ٱ ِ‬
‫َ َ َ �َ‬ ‫ٌ‬ ‫� َ �َ ً َ �ٰ ﱠ � َ ُ َ � َ َ َ � ُ َ � ُ َ ٌ َ‬
‫�ﻢ )‪ (٢١‬و� �ﺄﺗ ِﻞ‬ ‫أﺣ ٍﺪ أب ۭﺪا وﻟ� ِﻜﻦ ٱ� ﻳﺰ� ﻣﻦ �ﺸﺎء وٱ� ﺳ ِﻤﻴﻊ ﻋ ِﻠ ۭ‬
‫�‬ ‫�‬ ‫�۟� � � َ ْ‬
‫ﻟﺴ َﻌ ِﺔ أن ُﻳ ْﺆ ُﺗ ٓﻮ �ا أ ۟و� ٱ �ﻟ ُﻘ ْﺮ َ ٰى َوٱ �ﻟ َﻤ َﺴ ٰ� ِﻜ ي ن‬
‫نَ‬ ‫ﻨك ْﻢ َوٱ ﱠ‬ ‫�‬
‫أوﻟﻮا ٱﻟﻔﻀ ِﻞ ِﻣ‬
‫ب‬ ‫ِ‬
‫ﻮن �أن َ� ْﻐﻔﺮَ‬ ‫� َ � َ ْ ُ � َ � َ ْ َ ُ ٓ � �َ ُ ﱡ َ‬
‫ٱ‬ ‫�ﻞ‬ ‫ب‬ ‫ﺳ‬‫�ﻦ ف� َ‬ ‫َ‬ ‫ٰ‬ ‫َ � َُ‬
‫ِ‬ ‫ﺒ‬ ‫ﺤ‬ ‫ِ‬ ‫ﺗ‬ ‫�‬ ‫أ‬ ‫ا‬‫ﻮ‬ ‫ﺤ‬ ‫ﻔ‬ ‫ﺼ‬ ‫�‬ ‫ﻟ‬‫و‬ ‫ﻮا‬ ‫ﻔ‬ ‫ﻌ‬ ‫�‬ ‫ﻟ‬‫و‬ ‫�‬ ‫ِ ِ ِ‬ ‫وٱﻟﻤ ِ � ِ‬
‫�‬ ‫ﺠ‬ ‫�‬ ‫ﻬ‬
‫َ � ْ َ‬ ‫ﱠ � َ َ‬
‫�ﻢ )‪ِ (٢٢‬إن ٱﻟ ِﺬﻳﻦ ﻳ ْﺮ ُﻣﻮن ٱﻟ ُﻤﺤ َﺼﻨ ٰ� ِﺖ‬ ‫ﻮر ﱠرﺣ ٌ‬ ‫� َﻏ ُﻔ ٌ‬ ‫� �ﻟ �� ْﻢ َوٱ � ُ‬ ‫ٱ �ُ‬
‫ۭ ِ‬
‫اب َﻋﻈ ٌ‬ ‫� ُ ْ َٰ � ُ � ف ﱡ َْ َ �� َ َ �ُ ْ َ َ ٌ‬ ‫ٰ‬ ‫�َٰ �‬
‫�ﻢ )‪(٢٣‬‬ ‫ِ ۭ‬ ‫ﺬ‬ ‫ﻋ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻟ‬‫و‬ ‫ة‬ ‫ﺮ‬
‫ِ ِ‬ ‫ﺎﺧ‬ ‫�‬ ‫ﻟ‬ ‫ٱ‬‫و‬ ‫ﺎ‬‫�‬ ‫ﻧ‬ ‫ﻟﺪ‬ ‫ٱ‬ ‫�‬ ‫ﻮا‬
‫ِ ِ ِ ِ‬‫ﻨ‬ ‫ﻌ‬ ‫ﻟ‬ ‫ﺖ‬ ‫�‬‫ﻨ‬ ‫ﻣ‬ ‫ﺆ‬ ‫ﻤ‬ ‫ﻟ‬‫ٱ‬ ‫ﺖ‬‫ٱﻟﻐ� ِﻔ ِ‬
‫�‬ ‫ﻠ‬
‫َ � ُ � َْ َ� َ‬ ‫ْ َ �ْ ُ � ُ‬ ‫َ ْ َ َ ْ َ ُ َ � ْ ْ �� َ ُ ُ ْ َ �ْ‬
‫ﻳﻬﻢ وأرﺟﻠﻬﻢ ِبﻤﺎ كﺎﻧﻮا �ﻌﻤﻠﻮن )‪(٢٤‬‬ ‫ﻳﻮم �ﺸﻬﺪ ﻋﻠﻴ ِﻬﻢ أﻟ ِﺴنﺘﻬﻢ وأ� ِﺪ ِ‬
‫نُ‬‫� ُﻫ َﻮ ٱ �ﻟ َﺤ ﱡﻖ ٱ �ﻟ ُﻤﺒ ي ن‬ ‫ﻮن �أ ﱠن ٱ � َ‬ ‫َْ َ ۢ َُ ﱢ ُ �ُ َُ ُ � َ ﱠ ََْ� ُ َ‬
‫ﻴﻬﻢ ٱ� ِدﻳﻨﻬﻢ ٱﻟﺤﻖ و�ﻌﻠﻤ‬
‫ِ‬ ‫ﻳﻮﻣ ِﺌ ٍﺬ ﻳﻮﻓ ِ‬
‫ﻠﻄ ﱢﻴﺒ نَ‬ ‫َ ﱠ ﱢَٰ ُ ﱠ‬ ‫ٰ‬ ‫نَ َ � َ ُ َ � َ َ‬ ‫� َ َٰ ُ � َ‬
‫ن‬ ‫ِي‬ ‫ﻟ‬‫ِ‬ ‫ﺖ‬ ‫�‬ ‫ﺒ‬ ‫ﻴ‬ ‫ﻟﻄ‬ ‫ٱ‬‫و‬ ‫ﺖ‬ ‫�‬
‫ِ ِ ِ‬ ‫يﺜ‬ ‫ﺒ‬ ‫ﺨ‬ ‫ﻠ‬ ‫ﻟ‬ ‫ﻮن‬ ‫يﺜ‬ ‫ﺒ‬
‫ِ‬ ‫ﺨ‬ ‫ﻟ‬ ‫ٱ‬‫و‬ ‫ن‬ ‫)‪ (٢٥‬ٱﻟﺨ ِﺒيﺜ�ﺖ ِﻟﻠ ِ ِ ي‬
‫يﺜ‬‫ﺒ‬ ‫ﺨ‬
‫� ۟ � ٰٓ َ ُ َ ﱠ ُ َ ﱠ َ ُ � َ � ُ ﱠ ْ َ ٌ َ ْ ٌ‬ ‫َ ﱠ‬ ‫ﱠ‬
‫َوٱﻟﻄ ﱢﻴ ُﺒﻮن ِﻟﻠﻄ ﱢﻴ َﺒ ٰ� ِﺖ أوﻟ� ِﺌﻚ ﻣ ب�ءون ِﻣﻤﺎ �ﻘﻮﻟﻮن ﻟﻬﻢ ﻣﻐ ِﻔﺮ ۭة و �رز ۭق‬
‫�ﻢ )‪(٢٦‬‬ ‫�ﻛ� ٌ‬
‫� ۭ‬
‫]اﻟﻨﻮر ‪[٢٦-١١ :‬‬
‫‪Verily those who propagated the slander were a group among‬‬
‫‪you. Do not think that it was bad for you; rather it is good for‬‬
‫‪you. Each man among them bears [responsibility for] his share‬‬
‫‪in the sin, and as for the one among them who played the‬‬
‫)‪major role, for him there will be a grievous punishment (11‬‬
‫‪Why, when you heard it, did the believing men and women‬‬
‫‪not think the best of one another and say: This is obviously a‬‬
‫‪lie? (12) Why did they not bring four witnesses to prove it? As‬‬
‫‪255‬‬
they did not bring the witnesses, they are the liars before
Allah (13) Were it not for the grace and mercy of Allah
towards you in this world and the hereafter, a grievous
penalty would have overtaken you, because of the talk you
indulged in (14) When you were propagating it with your
tongues and saying with your mouths that of which you had
no knowledge. You regarded [your talking about it| as a trivial
matter, whereas with Allah it was a grievous offence (15)
Why, when you heard it, did you not say: It is not right for us
to speak of this. Glory be to You [O Allah]! This is a monstrous
slander! (16) Allah admonishes you never to repeat such
conduct, if you are [truly] believers (17) And Allah explains the
revelations to you, for Allah is All-Knowing, Most Wise (18)
Verily those who like to see indecency spread among the
believers will have a painful punishment in this world and the
hereafter; Allah knows, and you do not know (19) Were it not
for the grace and mercy of Allah towards you, and that He is
Most Compassionate, Most Merciful, [He would have
hastened to punish you] (20) O you who believe, do not follow
the footsteps of the Shaytan: whoever follows the footsteps
of the Shaytan, he only enjoins indecency and wickedness.
Were it not for the grace and mercy of Allah towards you, not
one of you would ever have been purified. But Allah purifies
whomever He wills, and Allah is All-Hearing, All-Knowing (21)
Let not those among you who are people of virtue and wealth
swear to cease giving [aid] to their kinsfolk, the needy and
256
those who have migrated in Allah's cause. Rather let them
pardon and overlook. Do you not like for Allah to forgive you?
For Allah is Oft-Forgiving, Most Merciful (22) Verily those who
make accusations against chaste women who are innocent at
heart and believers are cursed in this world and the hereafter,
and theirs will be a grievous punishment (23) On the day
when their own tongues, hands and feet will testify against
them regarding what they used to do (24) On that day, Allah
will give them in full their due recompense and they will know
that Allah is indeed the Truth Who makes manifest [the true
nature of all things] (25) Evil men are for evil women and evil
women are for evil men; good words describe good people,
and good people are described by good words. Those [good
people] are innocent of all that [the slanderers] say; they will
have forgiveness and a generous provision (26)
[Surah an-Nur 24:11-26]
In the previous verses (in the beginning of the soorah), Allah
mentioned the seriousness of false accusations of adultery in
general terms; it is as if that was an introduction to this story,
which happened to the noblest of women, the Mother of the
Believers ‘Aishah (radiya Allahu 'anha - may Allah be pleased
with her). These verses were revealed concerning the well-
known story of the slander (al-ifk) which is proven in the books
of Saheeh, the Sunans and the Musnads (books of Hadith).
257
In brief, the Prophet ‫ ﷺ‬went out on one of his military
campaigns, and took his wife, ‘Aishah as-Siddeeqah bint (Abi
Bakr) as-Siddeeq (radiya Allahu 'anhuma - may Allah be pleased
with both of them) with him. Her necklace broke, so she stayed
behind to look for it, and they moved on with her camel and
howdah, not realizing that she was not there. The army moved
on, and she came back to the place where they had been
camping; she knew that once they realized that she was missing,
they would come back for her, but they continued on their way.
In the meantime, Safwan ibn al-Mu'attal as-Sulami, who
was one of the best of the Sahabah, had lagged behind the army,
and had stopped at the end of the night to sleep. He now came
along and he saw ‘Aishah and recognized her, so he made his
camel kneel down and she mounted it, without him speaking to
her or her speaking to him. Then he came, leading the camel,
after the army had halted at noon time. When some of the
hypocrites who were accompanying the Prophet ‫ ﷺ‬on that
journey saw Safwan arriving with her in that state, they began to
spread rumors, and the rumors spread far and wide, and
people's tongues wagged until even some believers were
deceived and began to narrate what they had heard, and the
revelations stopped coming to the Messenger ‫ ﷺ‬for a long time.
News of what was happening reached ‘Aishah sometime
after that, and she was very upset by it. Then Allah sent down
revelation confirming her innocence in these verses, in which He
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admonished the believers, highlighted how serious the matter
was, and gave some important instructions.
{Verily those who propagated the slander} that is, the
abhorrent lie, which was an accusation against the Mother of the
Believers {were a group among you} that is, they were a group
who belonged to you, O believers, some of whom were sincere
believers, but they were deceived by the rumors of the
hypocrites, and some of them were themselves hypocrites.
{Do not think that it was bad for you; rather it is good for
you} because of the outcome of the matter, namely the
declaration of the innocence and chastity of the Mother of the
Believers, and the mention of her in the highest terms; that
praise went even further, to include all of the wives of the
Prophet ‫ ;ﷺ‬and because of what this incident led to of the
revelation of some verses that people needed, which will remain
applicable until the Day of Resurrection. All of this was great
goodness that, were it not for the rumors spread by those who
initiated the slander, would not have been achieved. If Allah wills
something, He creates a cause for it. Therefore, these words are
addressed in general terms to all the believers, as Allah told them
that impugning one another is like impugning their own selves.
Hence the verse implies that the believers, in their mutual
love, compassion, mercy and unity are like a single body, and the
believers as a whole are like a structure, parts of which support
other parts. Just as any individual would hate his honor to be
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impugned, he should hate for anyone to impugn the honor of his
fellow believer, who is like himself. Unless a person reaches this
level, he is lacking in faith and in sincerity towards his brother.
{Each man among them bears [responsibility for] his share
in the sin} this is a warning to those who produced this slander
that they will be punished for what they said of such things. In
fact, the Prophet ‫ ﷺ‬carried out the hadd punishment on some
of them. {and as for the one among them who played the major
role} namely the evil hypocrite 'Abdullah ibn Ubayy ibn Salool
(may Allah curse him) {for him there will be a grievous
punishment} namely eternity in the lowest level of hell.
Then Allah advises His slaves as to what they should do if
they hear such talk: {Why, when you heard it, did the believing
men and women not think the best of one another} that is, the
believers should think well of one another, which means
assuming that they are innocent of what they are accused of,
because what they have of certain faith should ward off any false
accusations made against them. {and say} because of that
positive thinking of one another {This is obviously a lie} that is,
a fabrication, one of the most abhorrent and most obviously
mendacious of things. This is the way of thinking that is required
when the believer hears such things about his fellow believer; he
should state his innocence verbally and tell the one who says
that: You are lying.
260
{Why did they not bring four witnesses to prove it} That is,
why did those who made this accusation not bring four witnesses
of good character to testify to it?
{As they did not bring the witnesses, they are the liars
before Allah}. Even if they are certain of that, according to the
rulings of Allah they are liars, because Allah has forbidden them
to speak of that unless they can produce four witnesses. Hence
Allah says: {As they did not bring the witnesses, they are the
liars before Allah}. All of this serves to emphasize the sanctity of
the Muslim's honor, as it is not permissible to make an
accusation against him without having the required number of
witnesses to confirm it.
{Were it not for the grace and mercy of Allah towards you
in this world and the hereafter}, as His kindness encompasses
you in both realms, in both your religious and worldly affairs,
{a grievous penalty would have overtaken you, because of
the talk you indulged in} with regard to the slander, because you
deserve that as a result of what you said. But by Allah's grace and
mercy towards you, He prescribed repentance for you and made
the punishment a means of purification.
{When you were propagating it with your tongues} that is,
spreading it and passing it to one another, whispering the gossip
when it was a false story,
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{and saying with your mouths that of which you had no
knowledge}. There are two forbidden matters here: (1) speaking
on the basis of falsehood and (2) speaking without knowledge
{You regarded [your talking about it] as a trivial matter},
therefore some of the believers did that, who later repented and
purified themselves
{whereas with Allah it was a grievous offence}. This is an
emphatic rebuke against indulging in some sins because one
thinks that they are trivial. But what a person thinks will not avail
him anything and will not reduce the punishment for that sin;
rather it makes him get carried away in sin and makes it easy for
him to do it again.
{Why, when you heard it} that is, why - O believers - when
you heard what the people of the slander said
{did you not say}, denouncing it and regarding it as a
serious matter,
{It is not right for us to speak of this} that is, we should not
speak of this, and it is not appropriate for us to speak of this
obvious lie, because the believer's faith prevents him from
committing abhorrent deeds
{This is a monstrous slander} that is, a monstrous lie.
{Allah admonishes you never to repeat such conduct} that
is, accusing the believers of immorality; Allah admonishes you
and advises you not to repeat that, and what a beautiful
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admonition and advice from our Lord. Therefore, we should
accept it and submit to it, and give thanks to Him for what He
has explained to us. {…How excellent is the exhortation Allah
gives you...} (an-Nisa' 4: 58)
{if you are [truly] believers}. This indicates that sincere
faith prevents a person from committing prohibited actions.
{And Allah explains the revelations to you} that contain the
explanation of rulings, admonition, rebukes, encouragement
and warnings. He explains them to you clearly,
{for Allah is All-Knowing} that is, His knowledge is perfect
and His wisdom is all-encompassing, and by His knowledge and
wisdom He has taught you what He taught you, and that is in
your best interests at all times.
{Verily those who like to see indecency} that is, abhorrent
and grievous things {spread among the believers will have a
painful punishment in this world and the hereafter} that is, a
punishment that will hurt them emotionally and physically,
because of their insincerity towards their Muslim brothers and
their loving bad things for them, and their audacity in impugning
their honor. If this warning is for merely liking indecency to be
spread, and finding it exciting, then how about that which is
worse than that, of showing that and transmitting it? It is the
same whether the immoral act is actually committed or not.
All of this is by the mercy of Allah towards His believing
slaves, and in order to protect their honor, as He protected their
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lives and wealth. Allah enjoined them to have a sincere
relationship with one another, and instructed them that one of
them should love for his brother what he loves for himself, and
hate for his brother what he hates for himself.
{Allah knows, and you do not know} therefore He has
taught you and explained to you that of which you are not aware.
{Were it not for the grace and mercy of Allah towards you}
that encompass you on all sides,
{and that He is Most Compassionate, Most Merciful}, He
would not have explained these rulings to you and would not
have exhorted you, and He would not have given respite to those
who go against His commands. But by His grace and mercy,
which are His constant attributes, this matter resulted in some
goodness for you in this world and in the hereafter, that is more
than you can count or enumerate.
Having forbidden this sin in particular, Allah then forbids
sins in general terms, as He says:
{O you who believe, do not follow the footsteps of the
Shaytan} that is, his ways and whispers. The footsteps of the
Shaytan include all the sins having to do with the heart (beliefs
and intentions), tongue (words) and body (physical actions).
By His wisdom, Allah has explained the ruling, which is the
prohibition on following the footsteps of the Shaytan, and the
wisdom behind the ruling, by highlighting the evil of the
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prohibited deed, which dictates that one should stay away from
it:
{whoever follows the footsteps of the Shaytan, he} namely
the Shaytan {only enjoins indecency} that is, major sins that are
regarded by common sense and religious teachings as indecent,
even though there may be some inclination towards them
{and wickedness} - this refers to something that is
denounced on the basis of reason and no one would approve of
it. The sins that are described as being the footsteps of the
Shaytan do not go beyond that. Allah has forbidden them to His
slaves as a favor from Him, so they should give thanks to Him and
remember Him, because this is protection for them against being
contaminated with abhorrent and evil deeds. By His kindness
towards them, He has forbidden these sins to them, as He has
forbidden them to consume lethal poison and the like.
{Were it not for the grace and mercy of Allah towards you,
not one of you would ever have been purified} that is, they
would never have been purified from following the footsteps of
the Shaytan, because the Shaytan and his troops strive hard to
call people to sins and make them appear fair-seeming, and the
nafs is inclined towards evil and prompts one to do it. Man by
nature is prone to shortcomings in all aspects, and faith is not
strong, so if man were to be left (without help) under the
influence of these factors, no one would be purified by cleansing
himself of sins and bad deeds, and by starting to do good deeds.
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Purification requires cleansing oneself and doing good deeds.
But Allah's grace and mercy dictate that some of you should be
cleansed and purified. One of the supplications of the Prophet
‫ ﷺ‬was: «O Allah, grant my soul piety and purify it, for You are
the best to purify it, You are its Guardian and its Lord.»
(Muslim)
Hence Allah says:
{But Allah purifies whomever He wills}, who He knows is fit
for that; hence He says: {and Allah is All-Hearing, All-Knowing}.
{Let not those among you who are people of virtue and
wealth swear to cease giving [aid] to their kinsfolk, the needy
and those who have migrated in Allah's cause. Rather let them
pardon and overlook}. One of those who were involved in
spreading the slander was Mistah ibn Athathah, who was a
relative of Abu Bakr as-Siddeeq. Mistah was a poor man, one of
those who had migrated in Allah's cause. Abu Bakr swore that he
would no longer spend on him, because of what he had said. But
then this verse was revealed, forbidding them to swear that they
would no longer spend on them, and urging him to pardon and
overlook, promising the forgiveness of Allah, if he forgave his
relative:
{Do you not like for Allah to forgive you? For Allah is Oft-
Forgiving, Most Merciful}; if you are forgiving towards His
slaves, by pardoning and overlooking, then Allah will treat you
likewise. When Abu Bakr heard this verse, he said: Nay, by Allah
266
I like that Allah should forgive me. And he resumed spending on
Mistah.
This verse indicates that it is prescribed to spend on
relatives, and one should not stop doing so, or stop showing
kindness towards them, because of a sin that a person may
commit. It is encouraged to pardon and overlook, no matter
what sins a person may commit.
Then comes a stern warning against making accusations
against chaste women:
{Verily those who make accusations against chaste
women} that is, women who refrain from immoral acts
{who are innocent at heart} and such things never cross
their minds
{and believers are cursed in this world and the hereafter}
the curse can only be because of a major sin. It is highlighted that
the curse is ongoing and will impact them in both realms
{and theirs will be a grievous punishment}. This is in
addition to the curse; Allah will cast them far away from His
mercy and will send against them His mighty vengeance.
That punishment will come on the Day of Resurrection, {On
the day when their own tongues, hands and feet will testify
against them regarding what they used to do}. Each of their
physical faculties will testify against them, regarding what they
did. They will be caused to speak by the One Who will cause
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everything to speak, so it will not be possible to deny anything.
He is just towards His slaves, for He will cause the witnesses to
be from their own selves.
{On that day, Allah will give them in full their due
recompense} that is, He will requite them for their deeds, giving
the due recompense that is based on justice and fairness, and
they will find their recompense in full, with nothing missing.
{...They will say: Woe to us! What sort of record is this, that
leaves no deed, small or great, unaccounted for? They will find
all they did recorded there, and your Lord will not wrong
anyone} (al-Kahf 18: 49)
They will realize, in that great place of standing, that Allah
is the Truth Who makes manifest all things. His sublime
attributes are true, His deeds are true, worship of Him is true,
the meeting with Him is true, His promise, His warning, His
religious decree and His judgement are all true, and His
Messengers are true, so there is nothing true except that which
is with Allah and from Allah.
{Evil men are for evil women and evil women are for evil
men} that is, everything that is evil of men, women, words and
deeds is befitting for the one who is evil, for it is in harmony with
him and is similar to him. And everything that is good of men,
women, words and deeds is befitting for the one who is good,
for it is in harmony with him and is similar to him.
268
This is general in meaning, and nothing is excluded from
that. One of the most important implications of that is the fact
that nothing is suitable for the Prophets - especially the
Messengers of strong will among them, and especially our
Prophet Muhammad ‫ﷺ‬, who is the best of all good people in
absolute terms - except the best of women. Casting aspersions
upon 'Aishah with regard to this matter is casting aspersions
upon the Prophet ‫ ;ﷺ‬he was the intended target of the slander
fabricated by the hypocrites. From the mere fact that she was
the wife of the Messenger ‫ﷺ‬, it is known that she could not be
anything but good and pure, innocent of this reprehensible
action.
So how about when she is more than that? For she was the
siddeeqah of women (that is, one who was strong and true in
faith), the best, most knowledgeable and most pure of women,
the beloved of the Messenger of the Lord of the worlds;
revelation never came down to him ‫ ﷺ‬when he was under the
cover of any of his other wives, apart from her.
Then Allah states that clearly, in such a way that no evildoer
would have any justification for saying anything bad about her,
and that there is no room left for doubt, as He says: {Those [good
people] are innocent of all that [the slanderers] say}. This refers
primarily to 'Aishah, but also to other chaste believing women
who are innocent at heart {they will have forgiveness} that will
cleanse all their sins {and a generous provision} in paradise,
coming from the Most Generous Lord.
269
(77) Tell the believing men to avert their gaze
� َ ُ ُ � � َ ْ َ َ ْ ٰ َ ْ � ْ � ‫ُ � � ُ ْ ضَ َ ُ ﱡ‬
ٰ�� ‫وﺟ ُﻬ ْﻢ ۚ َذ ٰ ِﻟ َﻚ أ ْز‬‫ﻗﻞ ﻟﻠﻤﺆ ِﻣ ِﻨ ين �ﻐﻀﻮا ِﻣﻦ أبﺼ� �ﺮ ِﻫﻢ و�ﺤﻔﻈﻮا ﻓﺮ‬
َ َ َ ۢ َ َ� ‫�ُ ْ ﱠ‬
‫ٱ� ﺧ ِﺒ ي ٌ� ِب َﻤﺎ � ْﺼﻨ ُﻌﻮن‬ ‫ﻟﻬﻢ ۗ ِإن‬
[٣٠ : ‫]اﻟﻨﻮر‬
Tell the believing men to avert their gaze [from that which is
forbidden] and restrain their carnal desires; that will be more
conducive to their purity. Verily Allah is well aware of all that
they do.
[Surah an-Nur 24:30]
That is, instruct the believers and tell those who have faith
that prevents them from doing that which undermines faith:
{to avert their gaze} from looking at nudity, or at non-
mahram women or beardless youths, where there is the fear
that looking at them may lead to temptation; and tell them to
avert their gaze from looking at worldly adornments that may be
tempting and cause them to fall into that which is prohibited.
{and restrain their carnal desires} from prohibited sexual
acts, in the vagina, anus or otherwise, and from allowing others
to touch or look at their private parts
270
{that} caution with regard to the gaze and carnal desires
{will be more conducive to their purity} that is, it will be
purer and better, and more effective in helping them to do
righteous deeds. The one who restrains his carnal desires and his
gaze will be pure and free of the evil that contaminates those
who commit immoral deeds, and it will make his deeds pure,
because of giving up the prohibited actions to which the soul
may be inclined and may prompt one to do.
Whoever gives up something for the sake of Allah, Allah will
compensate him with something better than it; whoever averts
his gaze (from that which is forbidden), Allah will give him
enlightenment. If a person restrains his carnal desires and averts
his gaze from that which is forbidden, and that which leads to it,
despite the pressure of desire, then he is more likely to refrain
from other things. Therefore, Allah describes this as hifdh (lit.
guarding, translated here as “restraining”) because if a person
does not try hard to keep watch over the thing that he is
guarding, and take proper measures to guard it, it will not be
guarded. The same applies to the gaze and carnal desires: if he
does not try hard to guard them and restrain them, they will
cause him to fall into troubles and problems.
Think about how Allah gives instructions to restrain their
carnal desires completely, because allowing them free reign is
not permissible under any circumstances. But with regard to the
gaze, He says {to avert their gaze}; the wording of the original
271
Arabic suggests that this is only to be done in part, because it is
permissible to look in some cases, if there is a need for that, as
in the case of one who is giving testimony, or one who wants to
propose marriage, and so on. Then Allah reminds them that He
is aware of all that they do, so that they will strive hard to protect
themselves against that which is prohibited.
272
(78) Tell the believing women to avert their gaze, not
show their adornments, and draw their headcovers.
َ ْ ُ َ َ ‫َ ُ �� ُ ْ َٰ َ ْ ُ ْ َ ْ �ْ َ ٰ ﱠ َ َ ْ َ � َ ُ ُ َ ُ ﱠ‬
‫وﻗﻞ ﻟﻠﻤﺆ ِﻣﻨ� ِﺖ �ﻐﻀﻀﻦ ِﻣﻦ أبﺼ� �ﺮ ِﻫﻦ و�ﺤﻔﻈﻦ ﻓﺮوﺟﻬﻦ و� ﻳب ِﺪﻳﻦ‬
َ ُ َ ‫ﱠ‬ ُ ٰ � َ ‫َ َ ُ ﱠ ﱠ َ � َ َ ْ َ َ � َ ضْ ْ َ ُ ُ ﱠ‬
‫� ﺟ ُﻴ� ِ� ـ ِﻬﻦ َو� ﻳ ْب ِﺪﻳﻦ‬ ‫��ﻦ ِبﺨﻤ �ﺮ ِﻫﻦ ﻋ‬ � �‫�ز�نﺘﻬﻦ ِإ� ﻣﺎ ﻇﻬﺮ ِﻣﻨﻬﺎ وﻟ‬
�َ ْ� ْ� ‫َ َ ُ ﱠ ﱠ ُ ُ � ﱠ �ْ َ َ� ﱠ �ْ َ َ� ُ ُ � ﱠ �ْ �ْ َ� ﱠ‬
‫�ز�نﺘﻬﻦ ِإ� ِﻟبﻌﻮﻟ ِﺘ ِﻬﻦ أو ءابﺎ ِﺋ ِﻬﻦ أو ءابﺎ ِء بﻌﻮﻟ ِﺘ ِﻬﻦ أو أﺑﻨﺎ ِﺋ ِﻬﻦ أو أﺑﻨﺎ ِء‬
َ‫ى �أ َﺧ َ ٰﻮ ﺗﻬ ﱠﻦ �أ ْو � َﺴ �ﺎﺋﻬ ﱠﻦ �أ ْو ﻣﺎ‬ ٓ ‫ن‬ َ ْ� ‫ُ ُ � ﱠ �ْ ْ َٰ ﱠ �ْ َ ن ٓ ْ َٰ ﱠ‬
ِِ ِ ِِ ِ ‫بﻌﻮﻟ ِﺘ ِﻬﻦ أو ِإﺧﻮ ِﻧ ِﻬﻦ أو ﺑ ِى ِإﺧﻮ ِﻧ ِﻬﻦ أو ﺑ‬
َ � ْ ‫َ ﱢ َ � ﱢ‬ َ ْ ْ ۟ � ْ َ َ‫َ � � ْ � ْ َ ٰ ُ ُ ﱠ � ﱠ ٰ ن‬
‫ﺎل أ �و ٱﻟﻄﻔ ِﻞ ٱﻟ ِﺬﻳﻦ‬ ِ ‫ﻣﻠ�ﺖ أ�ﻤ�ﻨﻬﻦ أ �و ٱﻟﺘ� ِب ِﻌ ين ﻏ ي �� أو ِ� ٱ ِﻹر� ِﺔ ِﻣﻦ ٱﻟﺮﺟ‬
� �َ � ُ َ � َ ْ�
َ‫ن‬ ‫� َﻋ ْﻮ َ ٰر ِت ٱ ﱢﻟن َﺴ �ﺎ ِء َو َ� َ� ضْ�ْ� َﻦ بﺄ ْر ُﺟ ِﻠﻬ ﱠﻦ ِﻟ ُ� ْﻌ �ﻠ َﻢ َﻣﺎ ُ� ْﺨ ِﻔ ي ض‬
ٰ ‫ﻟﻢ �ﻈﻬﺮوا ﻋ‬
ِ ِ �
َ ُ ْ ُ ْ � � َ � َ ُ ْ ُ � َ ‫َ ﱠ َ ُ ُ ٓ� � � َ � �ﱡ‬
‫� ﺟ ِﻤ�ﻌﺎ أ�ﻪ ٱﻟﻤﺆ ِﻣﻨﻮن ﻟﻌﻠ�ﻢ ﺗﻔ ِﻠﺤﻮن‬ ِ ‫ِﻣﻦ �ز�ن ِﺘ ِﻬﻦ وﺗ��ﻮا ِإ� ٱ‬
[٣١ : ‫]اﻟﻨﻮر‬
Tell the believing women to avert their gaze [from that which
is forbidden] and restrain their carnal desires, and not to show
their adornments except what ordinarily appears thereof. And
let them draw [part of] their headcovers over their chests and
not show their adornments except to their husbands, their
fathers, their husbands' fathers, their sons, their husbands'
sons, their brothers, their brothers' sons, their sisters' sons,
their [fellow Muslim] women, slaves whom they own, male
retainers? who are free of physical desire, or small children
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who still have no awareness of the private aspects of women.
Nor let them stamp their feet in order to draw attention to
their hidden ornaments. And, O believers, turn all together
towards Allah in repentance, so that you may prosper.
[Surah an-Nur 24:31]
Having instructed the believing men to avert their gaze and
restrain their carnal desires, Allah now instructs the believing
women to do likewise:
{Tell the believing women to avert their gaze} and avoid
looking at that which they are not supposed to look at, such as
looking at men with desire and other kinds of prohibited looking.
{and restrain their carnal desires} by not allowing anyone
to have intercourse with them, touch them or look at them in
prohibited ways.
{and not to show their adornments} such as beautiful
clothes and jewelry; the entire body comes under the heading of
adornment.
Because the outer garment is something that cannot be
concealed, Allah says: {except what ordinarily appears thereof}
that is, the outer garment that is usually worn, so long as there
is nothing in it that could cause temptation.
{And let them draw [part of] their headcovers over their
chests}. This is in order to perfect their covering up. This
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indicates that the adornment that is prohibited to show includes
the entire body, as we have mentioned. Then Allah repeats the
prohibition on showing adornment, then makes an exception
from that:
{except to their husbands, their fathers, their husbands'
fathers} - this includes the father himself, and grandfathers, no
matter how far the line of ascent reaches
{their sons, their husbands' sons} this includes sons and
grandsons, no matter how far the line of descent reaches.
{their brothers, their brothers' sons} this includes both full
brothers and half-brothers through the father or mother
{their sisters' sons, their [fellow Muslim] women} that is,
it is permissible for women to look at one another in all cases. It
may be that what is meant by "their women" is women of the
same religion as them, namely other Muslim women. This is
quoted as proof by those who say that it is not permissible for a
dhimmi (non-Muslim) woman to see a Muslim woman (without
hijab).
{slaves whom they own} it is permissible for a slave, if the
woman owns him completely, to see his mistress, so long as he
belongs to her. If that ownership comes to an end, in full or
partially, then it is not permissible for him to see her.
{male retainers who are free of physical desire} that is,
those who are dependent on you and are connected to you of
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men who have no desire, such as one who has an intellectual
disability and is not aware of what is going around him, or one
who is impotent and has no desire, physical or otherwise. In this
case it is not prohibited for these individuals to look at the
woman.
{or small children who still have no awareness of the
private aspects of women} that is, children below the age of
discernment. It is permissible for them to look at non-mahram
women. Allah gives the reason for that, which is that they have
no awareness of the private aspects of women. In other words,
they have no knowledge and no desire yet. This indicates that
once the child has reached the age of discernment, women
should cover in front of him, because he is now aware of the
private aspects of women.
{Nor let them stamp their feet in order to draw attention
to their hidden ornaments} that is, they should not stamp the
ground with their feet so that the jewelry they are wearing, such
as anklets and the like, makes a noise by which their adornments
may be known, and thus become a means of temptation. From
this verse and others is derived the principle of barring the
means. If something is permissible in and of itself, but it may lead
to something that is prohibited, or there is the fear that that may
happen, then it is disallowed. Stamping the feet on the ground is
permissible in principle, but if it is a means of making hidden
adornment known, then it is disallowed.
276
Having issued these goodly instructions and this excellent
advice, because it is inevitable that there will be some
shortcomings on the part of the believers, Allah enjoins us to
repent, as He says:
{And, O believers, turn all together towards Allah in
repentance}, because the believer's faith calls him to repent.
Then that is made a condition of attaining prosperity, as Allah
says:
{so that you may prosper}, for there is no way to prosper
except by repenting, which means giving up that which Allah
hates, both inwardly and outwardly, and focusing on that which
He loves, both inwardly and outwardly. This indicates that every
believer needs to repent, because here Allah is addressing all the
believers together. And He urges them to be sincere in
repentance, as He says: {turn all together towards Allah in
repentance} that is, not for any other purpose except seeking His
pleasure; it should not be for any other purpose such as seeking
protection from troubles in this world, or showing off and
seeking to enhance one's reputation, or other corrupt purposes.
277
(79) Men who are not distracted by buying or selling
‫ﻴﻬﺎ ب �ﭑﻟ ُﻐ ُﺪوﱢ‬ َ ُ � ُ ‫� َ �ُ � ُْ َ َ َُْ �َ َ ْ ُ ُ ُ َ ﱢ‬ ُ ‫ف� ُﺑ‬
ِ ‫ﻓ‬ِ ‫ۥ‬‫ﻪ‬ ‫ﻟ‬ ‫ﺢ‬ ‫ﺒ‬ ‫ﺴ‬ � ‫ۥ‬‫ﻪ‬ ‫ﻤ‬ ‫ٱﺳ‬ ‫ﺎ‬ ‫ﻴﻬ‬ ‫ﻓ‬ ِ ‫ﺮ‬ ‫ﻛ‬ ‫ﺬ‬ � ‫و‬ ‫ﻊ‬ ‫ﻓ‬‫ﺮ‬ ‫ﺗ‬ ‫ن‬‫أ‬ �‫ٱ‬ ‫ن‬ ‫ذ‬ ِ ‫أ‬ ‫ﻮت‬
ٍ ‫ﻴ‬ ِ
َ َ � � َ ٌ َْ ََ ٌ َٰ َ ْ �ُ ‫َ ٌ ﱠ‬ َ �� ‫َو �ٱﻟ‬
‫ٱ� و ِ�ﻗ ِﺎم‬ ‫ﺮ‬
ِ � ِ ‫ﻛ‬‫ذ‬ ‫ﻦ‬ ‫ﻋ‬ ‫ﻊ‬ ‫ﻴ‬ ‫ﺑ‬ � ‫و‬ ‫ة‬ۭ ‫ﺮ‬ � ‫ﺠ‬ ‫ﺗ‬ ‫ﻢ‬
ِ ِ ِ ‫ﻴﻬ‬ ‫ﻬ‬ ‫ﻠ‬ ‫ﺗ‬ � ‫ﺎل‬ۭ �‫ﺟ‬ ‫ر‬ ( ٣٦ ) ‫ﺎل‬ِ ‫ﺎﺻ‬
َ
ْ ْ ُ �ُ� ُ ‫ﻮن َﻳ ْﻮ ًﻣﺎ َﺗ َﺘ َﻘ �ﻠ‬ َ ُ َ َ ٰ � ‫ﱠ � ٰ َ َ� ﱠ‬
‫�ﻪ ٱﻟﻘﻠﻮب َوٱﻷب َﺼ ٰ� ُﺮ‬ ِ ِ‫ﻓ‬ ‫ﺐ‬ ۭ ‫ﺎﻓ‬ ‫ﺨ‬ � ۙ ‫ٱﻟﺼﻠﻮ ِة و ِ�ﻳﺘﺎ ِء ٱﻟﺰ�ﻮ ِة‬
ُ ُ َْ ُ� َ ْ َ ‫َ ْ َُ ُ �ُ � ْ َ َ َ َ � � ََ َ ُ ﱢ‬
‫( ِﻟ�ﺠ �� ـﻬﻢ ٱ� أﺣﺴﻦ ﻣﺎ ﻋ ِﻤﻠﻮا و� ��ﺪﻫﻢ ﻣﻦ ﻓﻀ ِﻠ ِﻪۦ ۗ وٱ� ﻳﺮزق‬٣٧)
(٣٨) ‫ﺎب‬
ۢ َ
‫ﺴ‬ ‫ﺣ‬ �ْ ‫َﻣﻦ َ� َﺸ �ﺎ ُء ب َﻐ‬
ٍ ِ �‫ِ ي‬
[٣٨-٣٦ : ‫]اﻟﻨﻮر‬
[Such lamps are lit] in houses [mosques] which Allah has
ordained to be built so that His name may be remembered
therein. In them His name is glorified morning and afternoon
(36) By men who are not distracted by buying or selling from
the remembrance of Allah, or from establishing prayer or
giving zakah. They fear a day when hearts will quiver and eyes
will stare fixedly (37) [Their hope is] that Allah may reward
them according to the best of their deeds and give them yet
more out of His bounty, for Allah bestows His abundance
without measure on whomever He will (38)
[Surah an-Nur 24:36-38]
278
{By men} that is, at those times they glorify Allah, and what
good men they are, for they are not those who give precedence
to worldly pleasures or trade, and the distractions o f business.
{who are not distracted by buying or selling} - this includes
any type of earnings through exchange. These men, even if they
do engage in trade, buying and selling - and there is nothing
wrong with that - they are not distracted by that and they do not
give it precedence over {the remembrance of Allah, or from
establishing prayer or giving zakah}. Rather they make
obedience and worship of Allah their ultimate desire and goal,
and whatever gets in the way of that, they reject it.
Because forsaking worldly matters is very hard for most
people, and love of earning by means of various kinds of trade is
dear to them, and giving it up is very hard for most of them, and
it may not come naturally to them to give precedence to the
rights of Allah over that, He mentions that which will motivate
them to do it by means of encouragement and warnings:
{They fear a day when hearts will quiver and eyes will stare
fixedly} due to severe terror and emotional and physical turmoil.
Hence they fear that day, so it becomes easy for them to do
righteous deeds and give up that which distracts them from such
deeds.
279
(80) The one who takes his own whims and desires as
his god
ُ‫( �أ ْم َﺗ ْﺤ َﺴﺐ‬٤٣) ��ً �‫ﻮن َﻋ �ﻠ ْ�ﻪ َو‬ ُ � َ َ � َ � ُ ٰ َ َ ُ َ ٰ � َ َ ‫�َ َ ْ َ َ ﱠ‬
ِ ِ �‫أرء�ﺖ ﻣ �ﻦ ٱﺗﺨﺬ ِإﻟ�ﻬﻪۥ ﻫﻮﯨﻪ أﻓﺄﻧﺖ ﺗ‬
‫ﭑﻷ ْﻧ َﻌ ٰ�ﻢ ۖ َب ْﻞ ُﻫ ْﻢ �أ َﺿﻞﱡ‬
َ ْ � ‫� ﱠ � � �َ َ ُ ْ َ ْ َ ُ َ � ْ َ ْ � َ ْ ُ ْ ﱠ‬
‫أن أ ��ﻫﻢ �ﺴﻤﻌﻮن أو �ﻌ ِﻘﻠﻮن ۚ ِإن ﻫﻢ ِإ� ك‬
ِ
ً
(٤٤) ��‫َﺳ ِب‬
[٤٤-٤٣ : ‫]اﻟﻔﺮﻗﺎن‬
Have you seen the one who takes his own whims and desires
as his god? Can you be his keeper? (43) Or do you think that
most of them listen or understand? They are just like cattle;
nay, they are further astray from the right path (44)
[Surah al-Furqan 25:43-44]
Is there any misguidance worse than that of one who takes
his own whims and desires as his god, so whatever he likes he
does? Hence Allah says:
{Have you seen the one who takes his own whims and
desires as his god?} Do you not feel amazed by his situation and
see how misguided he is, whilst he believes that he is a man of
high status?
280
{Can you be his keeper?} That is, you are not in control of
him and you have no power over him; rather you are no more
than a warner and you have done what is required of you, and
his reckoning will be with Allah.
Then Allah comments on their extreme misguidance by
noting that He has taken away their power of reasoning and
hearing, and He likens them, in their misguidance, to grazing
cattle that hear nothing except the sound of shouts and cries.
Deaf, dumb, and blind, they do not understand (2: 171). Indeed,
they are more astray than cattle, because the herdsman guides
the cattle, so they are guided and they recognize the path that
may lead to their doom, so they avoid it, and their fate is better
than the fate of these people. Thus it becomes clear that the one
who accuses the Messenger ‫ ﷺ‬of being misguided is more
deserving of that description himself, and that any dumb animal
is more guided than him.
281
‫‪(81) The true slaves of the Most Gracious‬‬
‫ﺎﻃ َﺒ ُﻬﻢُ‬ ‫َ ًْ َ َ َ َ‬ ‫ْ‬ ‫َ َ ُ ﱠ ْ َٰ � َ َ ْ ُ َ َ� َْ‬
‫ض ﻫﻮ ۭﻧﺎ و ِ�ذا ﺧ‬ ‫و ِﻋبﺎد ٱﻟﺮﺣﻤ� �ﻦ ٱﻟ ِﺬﻳﻦ �ﻤﺸﻮن ﻋ� ٱﻷر �‬
‫ً‬ ‫ٰ‬ ‫َ‬ ‫َ‬ ‫َ � َ َ ُ َ َﱢ ْ ُ ﱠ ً‬ ‫ً‬ ‫ٰ‬ ‫� َ ٰ � َ َ � � َ �‬
‫ٱﻟﺠ� ِﻬﻠﻮن ﻗﺎﻟﻮا ﺳﻠ� ۭﻤﺎ )‪ (٦٣‬وٱﻟ ِﺬﻳﻦ ﻳ ِبﻴﺘﻮن ِﻟ�� ـ ِﻬﻢ ﺳﺠ ۭﺪا و ِﻗﻴ� ۭﻤﺎ )‪(٦٤‬‬
‫ﱠ َ َ ََ � َ َ‬ ‫َ � َ َُ � َ َﱠَ ْ ْ َﱠ ََ َ َ َ ﱠ‬
‫�ف ﻋﻨﺎ ﻋﺬاب ﺟﻬﻨ َﻢ ِإن ﻋﺬاﺑﻬﺎ كﺎن ﻏ َﺮ �اﻣﺎ‬ ‫�‬ ‫وٱﻟ ِﺬﻳﻦ �ﻘﻮﻟﻮن ر�ﻨﺎ ٱ‬
‫َ � َ َ� � َ ُ � � ْ ُ ْ ُ �‬ ‫ً‬ ‫ﱠَ َ �َ ْ ُ ْ ََ� َ ُ َ‬
‫�ﻓﻮا‬ ‫)‪ِ (٦٥‬إﻧﻬﺎ ﺳﺎءت ﻣﺴﺘﻘﺮا وﻣﻘ ۭﺎﻣﺎ )‪ (٦٦‬وٱﻟ ِﺬﻳﻦ ِإذا أﻧﻔﻘﻮا ﻟﻢ � �‬
‫َ � َ َ َ ْ ُ َ َ َ � �ٰ�‬ ‫ً‬ ‫َ‬ ‫َ � ْ َ ْ تُ ُ � َ � َ َ ْ نَ َ ٰ َ َ‬
‫� ِإﻟ�ﻬﺎ‬ ‫وﻟﻢ �ﻘ�وا و�ﺎن ﺑ ين ذ ِﻟﻚ ﻗﻮ ۭاﻣﺎ )‪ (٦٧‬وٱﻟ ِﺬﻳﻦ � �ﺪﻋﻮن ﻣﻊ ٱ ِ‬
‫َ َ َ ََ َ ْ ُ� َ ﱠ ْ َ � ت َ ﱠ َ � ُ ﱠ � َ ﱢ َ َُْ َ‬
‫� ِإ� ِبﭑﻟﺤﻖ َو� ﻳﺰﻧﻮن َو َﻣﻦ‬ ‫ءاﺧﺮ و� �ﻘﺘﻠﻮن ٱﻟﻨﻔﺲ ٱﻟ ِى ﺣﺮم ٱ‬
‫ُ َ ٰ َ ْ � ُ � َ َ ُ َ ْ َ � َٰ َ َ َ ْ � ْ‬ ‫ً‬ ‫َ ْ َ ْ َٰ َ َ� َ �َ‬
‫�ﻔﻌﻞ ذ ِﻟﻚ �ﻠﻖ أﺛ ۭﺎﻣﺎ )‪� (٦٨‬ﻀ�ﻌﻒ ﻟﻪ ٱﻟﻌﺬاب ﻳﻮم ٱﻟ ِﻘﻴ�ﻤ ِﺔ و�ﺨﻠﺪ‬
‫ﺎب َو َء َاﻣ َﻦ َو َﻋﻤ َﻞ َﻋ َﻤ ً� َﺻ ٰ�ﻠ ًﺤﺎ َﻓ �ﺄ ۟و �ﻟ ٰٓ�ﺌ َﻚ ُﻳ َب ﱢﺪلُ‬ ‫ﱠ َ َ َ‬
‫�ﻪۦ ﻣﻬﺎﻧﺎ )‪ِ (٦٩‬إ� ﻣﻦ ﺗ‬
‫َُ �‬
‫ِ‬ ‫ِ ۭ‬ ‫ۭ‬ ‫ِ‬ ‫ِﻓ ِ‬
‫َ َ َ‬ ‫� َﻏ ُﻔ ً‬ ‫ﺎن ٱ � ُ‬ ‫� ُ َ ﱢ� ْ َ َ َٰ ۢ َ � َ‬
‫�ﻤﺎ )‪َ (٧٠‬و َﻣﻦ ﺗﺎب َوﻋ ِﻤ َﻞ‬ ‫ﻮرا ﱠرﺣ ً‬
‫ۭ ِ ۭ‬ ‫ٱ� ﺳﻴ� ِﺎﺗ ِﻬﻢ ﺣﺴﻨ� ٍﺖ و�‬
‫َ � َ َ َ ْ َ ُ َ ﱡ َ َ َ‬ ‫َ ٰ ً َ ﱠ ُ َُ ُ � � ََ ً‬
‫� ﻣﺘ ۭﺎبﺎ )‪ (٧١‬وٱﻟ ِﺬﻳﻦ � �ﺸﻬﺪون ٱﻟﺰور و ِ�ذا‬ ‫ﺻ� ِﻠ ۭﺤﺎ ﻓ ِﺈﻧﻪۥ ﻳﺘﻮب ِإ� ٱ ِ‬
‫َ � َ َ ُ �ُ � � َٰ َﱢ ْ � ْ َ ﱡ �‬ ‫ً‬ ‫َ‬ ‫َﱡ � �ْ َﱡ �‬
‫ﻣﺮوا ِبﭑﻟﻠﻐ �ﻮ ﻣﺮوا ِﻛﺮ ۭاﻣﺎ )‪ (٧٢‬وٱﻟ ِﺬﻳﻦ ِإذا ذ�ﺮوا ِﺑ�ﺎﻳ� ِﺖ ر� ـ ِﻬﻢ ﻟﻢ � ِﺨﺮوا‬
‫َ � َ َ ُ � َ َ ﱠ َ َ ْ � َ ْ �ْ َٰ َ‬ ‫ُ ً‬ ‫َ� َ‬
‫ﻋﻠ ْﻴﻬﺎ ُﺻ �ﻤﺎ َوﻋ ْﻤ َ� ۭﺎﻧﺎ )‪ (٧٣‬وٱﻟ ِﺬﻳﻦ �ﻘﻮﻟﻮن ر�ﻨﺎ ﻫﺐ ﻟﻨﺎ ِﻣﻦ أزو ِﺟﻨﺎ‬
‫� ۟ � ٰٓ َ ُ ْ َ ْ َ � ُ ْ َ َ‬ ‫�‬ ‫َ‬ ‫َ‬ ‫ن‬ ‫َ ُ ﱢ ﱠ ٰ َ ُ ﱠ َ � ْ ُ نۢ َ ْ َ � َ � ُ ﱠ‬
‫ن وٱﺟﻌﻠﻨﺎ ِﻟﻠﻤﺘ ِﻘ ين ِإﻣﺎﻣﺎ )‪ (٧٤‬أوﻟ� ِﺌﻚ �ﺠﺰون ٱﻟﻐﺮﻓﺔ‬ ‫وذر�� ِﺘﻨﺎ ﻗﺮة أﻋ ي �‬
‫َ َ َ ُ َ ْ‬ ‫ٰ‬ ‫َ‬ ‫�‬ ‫ٰ‬ ‫َ َ َُ � َ ُ� ﱠ ْ َ َ َ ﱠ ً َ َ �‬
‫ِبﻤﺎ ﺻ ب�وا و�ﻠﻘﻮن ِﻓﻴﻬﺎ ﺗ ِﺤ� ۭﺔ وﺳﻠ�ﻤﺎ )‪ (٧٥‬ﺧ� ِﻠ ِﺪﻳﻦ ِﻓﻴﻬﺎ ﺣﺴنﺖ‬
‫ُﻣ ْﺴ َﺘ َﻘ �ﺮا َو ُﻣ َﻘ ًﺎﻣﺎ )‪ُ (٧٦‬ﻗ ْﻞ َﻣﺎ َ� ْﻌ َﺒ ُﺆ �ا ب �ك ْﻢ َر ﱢى �ﻟ ْﻮ َ� ُد َﻋ �ﺎ ُؤ �� ْﻢ َﻓ َﻘ ْﺪ �ﻛ ﱠﺬ ْﺑ ُﺘﻢْ‬
‫ب‬ ‫ِ‬ ‫ۭ‬
‫َ َ ْ َ َ � ُ َ ًۢ‬
‫ﻓﺴﻮف ��ﻮن ِﻟﺰاﻣﺎ )‪(٧٧‬‬
‫]اﻟﻔﺮﻗﺎن ‪[٧٧-٦٣ :‬‬
‫‪282‬‬
The true slaves of the Most Gracious are those who walk
humbly and with dignity on the earth and, when the ignorant
address them, they say words of peace (63) those who spend
the night prostrating and standing before their Lord (64) And
who say: Our Lord, avert from us the punishment of hell, for
verily its punishment is unrelenting (65) Indeed, it is an evil
halting-place and an evil abode (66) And who, when they
spend, are neither extravagant nor stingy, but follow a middle
path between the [two] (67) Those who do not call upon any
other god besides Allah; and who do not kill, for that is
forbidden by Allah, except in the course of justice; and who do
not commit fornication or adultery, for whoever does any of
these things will receive the punishment (68) The punishment
will be doubled for them on the Day of Resurrection, and they
will abide therein disgraced forever (69) Except those who
repent and believe, and do righteous deeds; for them Allah
will change their evil deeds into good deeds, for Allah is Oft-
Forgiving, Most Merciful (70) Whoever repents to Allah and
does righteous deeds has truly turned to Allah (71) Those who
will not witness falsehood and, if they pass by [people
engaged in] idle talk, they pass by with dignity (72) Those
who, when they are reminded of the revelations of their Lord,
do not turn a deaf ear and a blind eye to them (73) And those
who say: Our Lord, let our spouses and children be a source of
joy for us, and make us good examples for those who fear You
(74) Those are the ones who will be rewarded with high places
283
in paradise for their patience and steadfastness; they will be
met therein with greetings and salutations of peace (75) They
will abide therein forever, an excellent halting-place and an
excellent abode (76) Say [O Muhammad, to the disbelievers):
My Lord would not concern Himself with you, were it not for
your supplication. But you have rejected the call, so it
[punishment] is inevitable (77)
[Surah al-Furqan 25:63-77]
Servitude to Allah is of two types: the first of which is being
subject to His Lordship and His control and care. This includes all
of humankind, both Muslims and disbelievers, righteous and
evildoers; all of them are slaves under His care and control.
{There is no one in the heavens or on earth but he will come to
the Most Gracious as a slave}. (Maryam 19: 93)
The second type is the servitude of those who are His slaves
in the sense that they worship Him alone and are subject to His
mercy. This is the servitude of His Prophets and close friends, and
this is what is meant here. Hence Allah connected it to His name
the Most Gracious, so as to indicate that they only attained this
state because of His grace and mercy.
So He states that their attributes and characteristics are the
best and most perfect of attributes and characteristics, and He
describes them as {those who walk humbly and with dignity on
284
the earth} that is, they are humble towards Allah and towards
His creation. Thus they are described as dignified, tranquil and
humble towards Allah and towards His slaves.
{and, when the ignorant address them} in an ignorant
manner
{they say words of peace} that is, they respond to them in
such a manner that they are safe from sin and avoid responding
to ignorance with ignorance. This is praise for their great
forbearing, responding to evil with something better, pardoning
the one who is ignorant, and thinking in a mature manner that
enabled them to achieve that.
{those who spend the night prostrating and standing
before their Lord} that is, they pray a great deal at night,
showing sincere devotion towards their Lord and humbling
themselves before Him. This is like the verse in which Allah says:
{Who forsake their beds, calling upon their Lord with fear and
hope, and spend out of what We have provided for them. No
soul knows what is kept hidden in store for them of delight as
a reward for what they used to do.} (as-Sajdah 32: 16-17)
{And who say: Our Lord, avert from us the punishment of
hell} that is, ward it off from us by keeping us away from that
which leads to it, and forgiving us for what we did of deeds that
may incur the punishment
{for verily its punishment is unrelenting} that is, ongoing.
285
{Indeed, it is an evil halting-place and an evil abode} this is
a supplication from them by way of beseeching their Lord and
expressing how great their need for Him is, for it is not in their
power to withstand this punishment. That is so that they may
remember the blessings of Allah to them, because diverting
hardship will have a great impact and cause great joy,
commensurate with the degree of the hardship that was
diverted.
{And who, when they spend}, whether that spending is
obligatory or recommended
{are neither extravagant} by spending more than is
necessary, so that they come under the heading of those who
spend to excess
{nor stingy} so that they come under the heading of
miserliness, covetousness and neglecting people's rights and
dues
{but} in their spending {follow a middle path} between the
extremes of extravagance and miserliness, so they spend on that
which is obligatory, such as zakah, expiation and other
obligations, and they spend on what is appropriate, in an
appropriate manner, without causing harm to themselves or
others. This is part of their just and moderate character.
{Those who do not call upon any other god besides Allah};
rather they worship Him alone, devoting their worship solely to
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Him as true monotheists, turning to Him alone and turning away
from all others.
{and who do not kill, for that is forbidden by Allah} - this
refers to killing Muslims and disbelievers who have covenants
with the Muslims
{except in the course of justice} such as execution of
murderers and previously married adulterers, and disbelievers
whom it is permissible to kill (in the case of war)
{and who do not commit fornication or adultery}; rather
they restrain their carnal desires: {Except with their wives or any
slave women they may own...} (al-Mu’minoon 23: 6)
{for whoever does any of these things} that is, ascribing
partners to Allah, killing unlawfully any soul that Allah has
forbidden, or committing fornication or adultery, {will receive
the punishment}.
Then Allah explains that further:
{The punishment will be doubled for them on the Day of
Resurrection, and they will abide therein} that is, in the
punishment, {disgraced forever}. The warning of eternal
punishment is addressed to the one who does all three; that is
confirmed and is inevitable; the same also applies to the one
who ascribes partners to Allah. The warning of severe
punishment is for each of these three sins, because it is either an
ascription of partners to Allah or it is a major sin.
287
With regard to the murderer and the fornicator or
adulterer, he will not be subject to eternal punishment, because
the texts of the Qur'an and the Prophet's ‫ ﷺ‬Sunnah indicate that
all the believers will be brought forth from hell, and no believer
will abide therein forever, no matter what sins he commits. Allah
mentions these three, because these are the worst of major sins.
Ascribing partners to Him leads to destruction of religious
commitment, murder destroys bodies and adultery destroys
honor.
{Except those who repent} from these sins and others, by
giving them up immediately, regretting what has been done in
the past and firmly resolving not to do that again
{and believe} in Allah, with sound faith, which requires one
to give up sin and do acts of obedience
{and do righteous deeds} that are enjoined by the
Lawgiver, seeking thereby the pleasure of Allah.
{for them Allah will change their evil deeds into good
deeds} that is, He will change their words and deeds, that would
have been bad, into good words and deeds. So their ascription
of partners to Allah is changed into sound faith, and their
disobedience into obedience, and what they committed of bad
deeds in the past, then repented sincerely from every one of
them, in obedience to Allah, will be turned into good deeds, as
is the apparent meaning of the verse.
288
Concerning that there is a hadith that speaks of the man
whom Allah brought to account for some of his sins, and He
enumerated them to him, then He replaced each bad deed with
a good deed, so he said: «O Lord, I have some bad deeds that I
do not see here.» (at-Tirmidhi). And Allah knows best.
{for Allah is Off-Forgiving} to the one who repents, and He
forgives great sins
{Most Merciful} towards His slaves, as He calls them to
repent after they challenged Him by committing major sins, then
He guided them and enabled them to repent, then He accepted
it from them.
{Whoever repents to Allah and does righteous deeds has
truly turned to Allah} that is, he should know that his repentance
is the most perfect thing he could do, because it is coming back
to the path that leads to Allah, which is the essence of a person's
happiness and success. So let him be sincere in his repentance,
and let him purify it from any contamination of bad intentions.
The point here is to urge the individual to make his repentance
perfect and do it in the best manner, so that when he comes to
the One to Whom he repented, Allah will give him a reward in
full, commensurate with the perfection of his repentance.
{Those who will not witness falsehood} that is, they do not
attend when false talk is occurring, namely unlawful words and
deeds. So they avoid all gatherings in which there is unlawful talk
or unlawful deeds, such as speaking scornfully about the
289
revelations of Allah, arguing on the basis of falsehood,
backbiting, spreading malicious gossip, insulting, slander,
ridiculing, unlawful music, drinking alcohol, silk furnishings,
images and the like. If they do not witness falsehood, it is even
more appropriate that they should not say or do anything that
constitutes falsehood. If they do not witness falsehood, they will
not speak falsehood, which includes giving false testimony.
{and, if they pass by [people engaged in] idle talk} this
refers to talk in which there is nothing good and no benefit,
whether spiritual or worldly, such as the speech of fools and the
like {they pass by with dignity} that is, they respect themselves
too much to indulge in such things, and they regard indulging in
it - even if there is no sin involved - as foolishness and contrary
to dignity, so they stay away from it in order to preserve their
dignity.
The phrase {and, if they pass by [people engaged in] idle
talk} indicates that they did not intend to be present or listen to
it; rather that happened by coincidence, without any intention
on their part. So they honor themselves by keeping away from
it.
{Those who, when they are reminded of the revelations of
their Lord} that they are instructed to listen to attentively and
be guided by {do not turn a deaf ear and a blind eye to them}
that is, they do not respond by turning away from them and
turning a deaf ear to them, or turning away their eyes and hearts
290
from it, as those who do not believe in it do. Rather their reaction
to it, when they hear it, is as Allah describes elsewhere:
{Only those believe in Our revelations who, when they are
reminded of them, fall down in prostration, and glorify and
praise their Lord, and they are not arrogant} (as-Sajdah 32: 15)
They respond by accepting it, showing their need for it and
submitting to it. You will find that they listen attentively,
contemplate the meanings in their hearts, and increase in faith
and certainty thereby; they are energized by it and they rejoice
greatly in it.
{And those who say: Our Lord, let our spouses} - the word
translated here as {spouses} may include friends and
companions, as well as spouses
{and children be a source of joy for us} that is, a delight to
us. If we examine the situation of such people, we will realize
that, as they have high ambitions and high status, they will not
settle until they see their spouses and children obeying their
Lord, having knowledge and acting on the basis thereof. As they
pray for their spouses and children to follow the path of
righteousness, they are, in a way, praying for themselves
because the benefit of that comes back to them. Hence they
regard that as a gift to them, as is reflected in the original Arabic,
where the phrase translated as {let our spouses and children be
a source of joy for us} carries the connotation of a gift that is
given. Indeed, their supplication will be of benefit to all the
291
Muslims, for if those mentioned are righteous, many more will
be righteous because of their connection to them, and they will
benefit from them.
{and make us good examples for those who fear You} that
is, help us to attain that high status, the status of those who are
strong and true in faith, and those of the righteous slaves of Allah
who are perfect. This is the status of leadership in terms of
religion, so that they will be a good example to those who fear
Allah in their words and deeds, and they will be people whose
example is followed and whose words people trust, so that good
people follow them and thus they are guided and guide others.
It is well known that supplication to attain something is also
supplication for that means without which it cannot be attained.
This status - the status of leadership in religion - can only be
attained by means of patience and certain faith, as Allah says
elsewhere: {We made some of them leaders, guiding people by
Our command, because they were patient and steadfast, and
they believed with certainty in Our revelations} (as-Sajdah 32: 24)
This requires a great deal of effort and patience in obeying Allah
and in refraining from disobedience to Him, accepting His decree
even when it is painful, and acquiring perfect knowledge that will
bring one to the level of certain faith.
Therefore - because their ambitions and goals were high -
the reward matches the nature of the deeds, so Allah will reward
them with lofty and high places, as He says:
292
{Those are the ones who will be rewarded with high places
in paradise for their patience and steadfastness} that is, lofty
places and beautiful dwellings, containing all that one could
desire and that could delight the eye, and they will attain that
because of their patience and steadfastness, as Allah says
elsewhere: {...Angels will enter unto them from every gate
[saying]: Peace be upon you because you patiently persevered.
How excellent is the ultimate end} (ar-Ra'd 13: 23-24)
Hence He says here: {they will be met therein with
greetings and salutations of peace} from their Lord, and from
His noble angels, and from one another, and they will be safe
from all that could spoil their joy.
Thus Allah describes them as being dignified, tranquil,
humble towards Him and His slaves, well mannered, forbearing,
and easy-going; they overlook the ignorant and turn away from
them, responding to their bad treatment with good treatment;
they pray qiyam (voluntary prayers at night), with complete
sincerity; they fear the fire and beseech their Lord to save them
from it; they spend what is obligatory and what is encouraged,
and are moderate in spending, and if they are moderate in
spending - when people usually go to extremes in this matter,
either spending too much or too little - then it is more likely that
they will be moderate in other matters.
They are free of major sins and are described as being
sincere in their worship of Allah; they refrain from harming
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people physically or impugning their honor, and they repent if
they do any such thing. They do not attend gatherings in which
there are immoral and evil words or deeds, and they do not do
such things themselves; they protect themselves from idle talk
and bad deeds in which there is no good. This is indicative of
their dignity, humanity, perfection and rising above vile words or
deeds.
They respond to the revelations of Allah by accepting them,
understanding their meanings, acting upon them and striving
hard to implement their rulings. They call upon Allah with the
most perfect of supplications, from which they and those who
are connected to them benefit, as do the Muslims at large, such
as praying that their spouses and offspring will be righteous. This
implies that they strive to teach them, exhort them and advise
them, because the one who is keen to attain something and
prays to Allah for it, should take measures to attain it. They pray
to Allah to enable them to reach the highest possible level, which
is the level of leadership and being strong and true in faith
(siddeeq).
How sublime are these attributes; how noble are these aims
and goals; how pure are these hearts and souls; and how pious
are these leaders! Allah bestowed His grace, blessings and mercy
upon them so that they were able to attain that status. It is a
blessing from Allah to His slaves that He highlighted their
attributes, described their manners and ambitions, and
mentioned their reward, so that people may long to attain these
294
attributes and strive hard to do so, and ask the One Who blessed
and honored them, Whose grace reaches all times and places, to
guide them as He guided these people, and to bestow His special
care upon them, as He did for these people.
O Allah, to You be praise, to You we complain, and You are
the One Whose help we seek. There is no strength and no power
except with You, for we have no power to benefit ourselves or
ward off harm from ourselves, and we cannot do even an atom's
weight of good unless You make it easy for us; verily we are weak
and incapable in all ways.
We bear witness that if you left us to our own devices for
even the blink of an eye, You would have left us to our weakness,
helplessness and sin. Our Lord, we can only put our trust in Your
mercy, by which You created us, granted us provision and
bestowed blessings upon us both visible and hidden, and You
warded off hardship from us. So have mercy on us, mercy that
will suffice us so that we have no need of the mercy of anyone
else, for the one who asks of You and puts his hope in You will
never be disappointed.
As Allah encompasses all of these people in His mercy and
singles them out to be His slaves, because of their honor and
virtue, perhaps someone may wonder why others are not
included as being His slaves? The answer is, as Allah tells us, that
He would not care for anyone other than these, for were it not
for your calling upon Him, with the supplication of worship and
295
the supplication of asking, He would not care about you or love
you, as He says: {Say [O Muhammad, to the disbelievers]: My
Lord would not concern Himself with you, were it not for your
supplication. But you have rejected the call, so it [punishment]
is inevitable} that is, punishment is inevitable, and Allah will
judge between you and His believing slaves.
296
(82) The day when neither wealth nor sons will avail
them; but only he who comes to Allah with a pure heart.
ۢ َ ۢ � َ َ � َ‫ﱠ َ ْ � ت‬ َ َُ ََ ٌ َ ُ َ َ َ َ َْ
(٨٩) ‫�ﻢ‬ٍ ‫( ِإ� ﻣﻦ أى ٱ� ِبﻘﻠ ٍﺐ ﺳ ِﻠ‬٨٨) ‫ﺎل و� ﺑﻨﻮن‬
ۭ ‫ﻳﻮم � ﻳﻨﻔﻊ ﻣ‬
[٨٩-٨٨ : ‫]اﻟﺸﻌﺮاء‬
The day when neither wealth nor sons will be of any avail (88)
but only he who comes to Allah with a pure heart [will be
saved] (89)
[Surah ash-Shu’araa 26:88-89]
What is meant by the pure heart is that which is free of
polytheism, doubt, love of evil, and persisting in innovation and
sin. What is implied by being free of these things is that it
possesses the opposite, namely sincerity to Allah alone,
knowledge, certain faith, love of good and the inclination
towards good; this means that what he wants and loves is in
accordance with what Allah loves, and his whims and desires are
in accordance with the teachings of Allah’s religion.
297
(83) Lower your wing in humility and gentleness to the
believers
ْ‫( َو �أﻧﺬر‬٢١٣) ‫ن‬ َ‫ﻮن ﻣ َﻦ ٱ �ﻟ ُﻤ َﻌ ﱠﺬﺑ ن‬َ � َ َ َ َ َ �ٰ� � َ َ ُ ْ َ ََ
ِ ‫ِي‬ ِ �‫� ِإﻟ�ﻬﺎ ءاﺧﺮ ﻓﺘ‬ ِ ‫ﻓ� ﺗﺪع ﻣﻊ ٱ‬
‫ﺎﺣ َﻚ ِﻟ َﻤﻦ ٱ ﱠﺗ َب َﻌ َﻚ ِﻣ َﻦ ٱ �ﻟ ُﻤ ْﺆﻣ ِﻨ ي ن‬
َ‫ن‬ َ َ َ ْ ْ َ َ ‫ن‬ َ َْْ َ ََ َ
ِ � ‫( وٱﺧ ِﻔﺾ ﺟﻨ‬٢١٤) ‫ﻋ ِﺸ ي�ﺗﻚ ٱﻷﻗ� ِ� ين‬
َ � َ ْ َ ‫َ ْ َ َ ْ َ َ ُ ْ ﱢىف َ ٓ ٌ ﱢ ﱠ‬
(٢١٦) ‫( ﻓ ِﺈن ﻋﺼﻮك ﻓﻘﻞ ِإ ﺑ �ﺮى ۭء ﻣﻤﺎ ﺗﻌﻤﻠﻮن‬٢١٥)
[٢١٦-٢١٣ : ‫]اﻟﺸﻌﺮاء‬
Do not call upon any other god alongside Allah, lest you be
among those who will be punished (213) And [O Muhammad]
warn your nearest kinsfolk (214) And lower your wing [in
humility and gentleness] to the believers who follow you (215)
Then if they [your kinsfolk] disobey you, say: I am not
accountable for what you do (216)
[Surah ash-Shu’araa 26:213-216]
{And [O Muhammad] warn your nearest kinsfolk} who are
the closest of people to you and are the most deserving of your
kindness in both spiritual and worldly terms. This does not cancel
out the command to warn all people, because if a person is
instructed to be kind to all people, then it is said to him: Be kind
to your relatives, this is emphasising the importance of kindness
298
to relatives and highlighting the fact that they have a particular
right to that.
The Prophet ‫ ﷺ‬complied with this divine command, and he
called the clans of Quraysh, addressing them in different ways,
reminding them and admonishing them. He left no advice or
guidance that he was able to offer but he said it; some of them
were guided and some turned away.
{And lower your wing [in humility and gentleness] to the
believers who follow you} by treating them gently, speaking
gentle words to them, being friendly and showing love, a good
attitude and perfect kindness towards them. And he ‫ ﷺ‬indeed
did that. Allah says:
{It is by the mercy of Allah that you deal gently with them. If
you had been harsh or hard-hearted, they would have
dispersed from around you. So pardon them, and ask for
[Allah’s] forgiveness for them; and consult them in matters of
importance...} [Al Imran 3: 159]
This attitude on the part of the Prophet ‫ ﷺ‬was the most
perfect attitude, by means of which great interests may be
served and great harm may be warded off, as anyone can see.
So is it befitting for one who believes in Allah and His
Messenger ‫ﷺ‬, and claims to be following him, to be a burden on
the Muslims, ill-mannered, harsh towards them, hard-hearted,
rough and foulmouthed, and if he sees any sin or bad manners
on their part, he shuns them, resents them and hates them?
299
There is no gentleness in such a person, and no manners or
etiquette. Many evils result from the way he deals with people,
and many interests are blocked, yet despite that you find him
looking down on those who possess attributes like those of the
noble Messenger ‫ﷺ‬. He accuses them of hypocrisy and
compromise, and he thinks of himself as perfect, regarding
himself as being of high status and admiring his deeds. Does this
result from anything but ignorance and the deceit of the Shaytan
who makes his attitude fair-seeming to him? Hence Allah says to
His Messenger ‫ﷺ‬:
{Then if they [your kinsfolk] disobey you} with regard to
any matter, do not disown them and do not stop dealing with
them on the basis of humility and gentleness. Rather what you
should disavow is their deeds, so admonish them for that and
advise them, and do your utmost to prevent them doing such
deeds and urge them to repent.
This is in order to avoid giving the wrong impression to one
who may misunderstand and think that the words {And lower
your wing [in humility and gentleness] to the believers)} implies
approving of everything that they do, so long as they are
believers. This notion is warded off by this verse. And Allah
knows best.
300
(84) Moosa and the two women
َ َ ْ َ َ ُ ْ َ � ‫َ َ � َْ ُ ْ َ ٰ ُ َ َ ْ ش َ � ْ ْ َ� ۢ َ � ْ ﱠ‬
‫ﻓﺠﺎءﺗﻪ ِإﺣﺪﯨﻬﻤﺎ ﺗﻤ ِ� ﻋ� ٱﺳ ِﺘﺤ�ﺎ ٍء ﻗﺎﻟﺖ ِإن أ ِبى �ﺪﻋﻮك ِﻟ�ﺠ ��ﻚ‬
ْ َ َ َ َ َ َ َ َ� ْ�َ ‫� ْ َ َ َ َ ْ َ �َ َ� ﱠ َ �َُ َ َ ﱠ‬
ۖ ‫أﺟﺮ ﻣﺎ ﺳﻘ�ﺖ ﻟﻨﺎ ۚ ﻓﻠﻤﺎ ﺟﺎءەۥ وﻗﺺ ﻋﻠ� ِﻪ ٱﻟﻘﺼﺺ ﻗﺎل � ﺗﺨﻒ‬
‫ْ َ� ْ ُ ﱠ‬ َ � ٰٓ َ َ ُ ٰ َ ْ ْ � َ �
َ‫ٱﻟﻈ ٰ�ﻠﻤ ن‬ ْ ‫َﻧ َﺠ ْﻮ َت ﻣ َﻦ �ٱﻟ َﻘ‬
‫( ﻗﺎﻟﺖ ِإﺣﺪﯨﻬﻤﺎ ﻳ�ﺄب ِﺖ ٱﺳﺘ� ِﺠﺮە ۖ ِإن‬٢٥) ‫ن‬ ‫ِِي‬ ‫م‬ ِ ‫ﻮ‬ ِ
َ ْ َ َ � ْ � ُ � ٓ ‫َ َ نﱢ‬ َ ْ ‫ْ َ� َ ْ َ � َ ﱡ‬ َ
‫( ﻗﺎل ِإى أ �ر�ﺪ أن أ ِﻧﻜﺤﻚ ِإﺣﺪى‬٢٦) ‫ﺧ يْ َ� َﻣ �ﻦ ٱﺳﺘ�ﺠﺮت ٱﻟﻘ �ﻮى ٱﻷ ِﻣ ين‬
ُ ‫ن‬
ْ َ ً ْ‫ْ َ تَ ﱠ َ ٰ َ ْ ف َ � ٰٓ � َ � ُ َ ىف َ َ ٰ ف َ َ ۢ َ ْ � ْ َ ْ َ َ ش‬
‫�ا ﻓ ِﻤﻦ‬ ۭ ‫ن ﻋ� أن ﺗﺄﺟﺮ ِ ﺛﻤ� ِى ِﺣﺠ �ﺞ ۖ ﻓ ِﺈن أﺗﻤﻤﺖ ﻋ‬ � ‫ٱﺑﻨى ﻫ�ﺘ ي‬
َ‫ن‬ ‫ٱ� ﻣ َﻦ ﱠ‬
‫ٱﻟﺼ ٰ� ِﻠ ِﺤ ي ن‬ ُ � ‫�ﺪ �أ ْن �أ ُﺷ ﱠﻖ َﻋ �ﻠ ْ� َﻚ ۚ َﺳ َﺘﺠ ُﺪ ن ٓى إن َﺷ �ﺎ َء‬ ُ � �َ َ َ
‫ﻨﺪك ۖ وﻣﺎ أ �ر‬
ِ ِ ِ ِ ِ ‫ِﻋ‬
‫ﺖ َﻓ َ� ُﻋ ْﺪ َ ٰو َن َﻋ �� ۖﱠ‬ ُ ْ َ َ ‫َ َ َٰ َ َ ْ ض َ َ ْ َ َ �ﱠ َ ْ َ َ �ْ ض‬
�‫ن ﻗﻀ‬ � ‫( ﻗﺎل ذ ِﻟﻚ ﺑﻴ ِى و�يﻨﻚ ۖ أ�ﻤﺎ ٱﻷﺟﻠ ي‬٢٧)
ٌ َ ُ َُ َ ٰ�َ ُ� َ
(٢٨) ‫�ﻞ‬ ۭ �ِ ‫وٱ� ﻋ� ﻣﺎ ﻧﻘﻮل و‬
[٢٨-٢٥ : ‫]اﻟﻘﺼﺺ‬
Then one of the two women came to him, walking modestly,
and said: My father is asking you to come so that he may
reward you for watering [our flock] for us. When he came to
him and told him his story, he said: Fear not, for [now] you are
safe from the wicked people (25) One of the two women said:
O father, hire him, for the best person whom you can hire is
one who is strong and trustworthy (26) He said [to Moosa]: I
intend to give you one of these two daughters of mine in
marriage, on condition that you work for me for eight years,
301
and if you make it ten, that will be of your own accord. I do
not intend to make things difficult for you. You will find me, if
Allah so wills, an upright man (27) Moosa said: Let that be the
agreement between me and you. Whichever term I fulfil; I will
be free from further obligation. And Allah is witness to what
we say (28)
[Surah al-Qasas 28:25-28]
The two women went to their father and told him what had
happened, then their father sent one of them to Moosa. She
came, {walking modestly}, which is indicative of her noble
character and good attitude, for modesty is a virtuous
characteristic, especially in women.
This indicates that Moosa, in what he did for them, was not
like a hired worker or servant, in front of whom one would not
usually feel shy or behave modestly. Rather he was a man of
dignity, and from his good manners and sublime attitude, she
saw that which made her behave modestly towards him. She
said to him: {My father is asking you to come so that he may
reward you for watering [our flock] for us]} not by way of trying
to show generosity, for it was you who took the initiative in
showing kindness to us; rather he wants to return the favor. So
Moosa accepted the invitation.
{When he came to him and told him his story} and the
reason why he had fled, until he reached this land, the older man
302
said to him, so as to reassure him and comfort him, {Fear not,
for [now] you are safe from the wicked people]} that is, let your
fear be gone, for Allah has saved you from them and enabled you
to reach this place where they have no authority.
{One of the two women} that is, one of his two daughters
{said: O father, hire him} that is, make him your employee so
that he may take care of the sheep and water them,
{for the best person whom you can hire is one who is
strong and trustworthy} that is, Moosa is the best one you could
hire because he combines physical strength and honesty, and
the best one to hire is the one who combines physical strength
and the ability to do what he was hired to do, with honesty so
that he will not betray his master.
These two characteristics should be taken into account
when hiring anyone to do work, because problems only arise
when one or both of these characteristics is lacking. But if they
are combined, then the work will be done properly. She only said
that because she had seen Moosa’s physical strength and energy
when he watered the flocks for them and she had seen his
trustworthiness and religious commitment, and how he had
shown compassion towards them in a situation in which there
was no hope of him benefitting from that; rather his only aim in
helping them had been to seek the pleasure of Allah.
303
(85) Lessons from the story of Moosa and Pharaoh
َ ُ� َََ ْ ُ�َ � َ ْ َ� ُ ُ� َ� ‫َ�َ ْ َ ﱠ‬
‫(﴾ إ� ﻗﻮﻟﻪ ﴿وﻟﻘﺪ وﺻﻠﻨﺎ ﻟﻬﻢ ٱﻟﻘﻮل ﻟﻌﻠﻬﻢ ﻳﺘﺬﻛﺮون‬١) ‫﴿ﻃﺴ ٓﻢ‬
ٓ
﴾(٥١)
[٥١-١ : ‫]اﻟﻘﺼﺺ‬
{Ta. Seen. Meem. (1)} to {Now We have caused Our word to
reach them in stages, so that they may pay heed (51)}
[Surah al-Qasas 28:1-51]
Some lessons that we learn from this wondrous story:
- The signs and lessons of Allah, and the stories He tells us of the
previous nations, only benefit and enlighten the believers. What
the individual learns from these stories will be commensurate
with his level of faith. Allah only tells the stories for the believers'
sake; as for others, Allah does not care about them and they will
receive no light or guidance from these stories.
- When Allah wills something, he prepares the means that lead
to it and brings it about stage by stage, gradually, not all in one
go.
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- No matter how weak an oppressed nation becomes, it should
not give in to laziness and give up pursuing its rights, or despair
of regaining power and reaching a high level, especially if it is
oppressed. Allah saved the Children of Israel, who were a weak
nation, from the captivity of Pharaoh and his chiefs, and He gave
them power and control over their land.
- So long as a nation is subjugated and humiliated, and cannot
stand up for its rights or speak for itself, it will not be able to take
care of its religious or worldly affairs, and will not be able to play
a leading role.
- Allah showed kindness to the mother of Moosa, and alleviated
the calamity for her by giving her glad tidings that Allah would
return her son to her and make him one of the Messengers.
- Allah may decree some hardship for His slave, so as to make
him attain greater happiness, or to ward off some greater harm,
as He decreed that intense grief and worry for the mother of
Moosa, that were the means of bringing her son back to her,
reassuring her, comforting her and increasing her joy and
happiness.
- Natural fear of people is not contrary to faith and does not
diminish it, as we see in the case of the mother of Moosa and
Moosa himself.
- Faith may increase and decrease, but one of the greatest means
of increasing faith and perfecting certainty is having patience in
the face of trouble and feeling confident of the help of Allah
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when calamity strikes, as Allah tells us about the mother of
Moosa: {She would have disclosed who he was, had We not
strengthened her heart so that she might maintain her faith [in
the promise of Allah]} (28: 10) that is, so that her faith would
increase and she would be reassured.
- One of the greatest of Allah's blessings to His slave and one of
the greatest ways in which He helps His slave in his affairs is His
making him steadfast and strengthening his resolve at the time
of fear and overwhelming calamity, thus enabling him to say and
do the right thing. This is in contrast to the one who is
overwhelmed by worries, fear and panic; he does not think
straight and he loses his focus, so he is not able to help himself
in that situation.
- Even if a person knows that the divine will and decree and the
promise of Allah will inevitably come to pass, he should not
neglect to take proper measures as Allah has instructed, and that
is not contrary to faith in the promise of Allah. Allah promised
the mother of Moosa that He would return her son to her, yet
she took measures to bring him back, and she sent his sister to
track him down and find out where he was.
- It is permissible for a woman to go out and attend to her own
needs, and to speak to men provided that there is no reason for
caution, as the sister of Moosa and the two daughters of the man
of Madyan did.
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- It is permissible to receive payment for raising and
breastfeeding a child, and to help someone find a woman who
will do that.
- By His mercy towards His weak slave whom He wants to honor,
Allah may show him some of His signs and proof, so as to
increase him in faith, as Allah returned Moosa to his mother, so
that she would know that the promise of Allah is true.
- Killing a disbeliever who has a covenant with the Muslims or
who is regarded as being under a covenant with them on the
basis of custom is not permissible. Moosa regarded his killing of
the Egyptian disbeliever as a sin, and he asked Allah to forgive
him for it.
- The one who kills people unlawfully is regarded as one of the
tyrants who spread mischief in the land.
- The one who kills people unlawfully and claims that he only
wants to put things right in the land and deter evildoers is a liar
and is spreading mischief, as Allah tells us that the Egyptian said:
{...do you intend to kill me as you killed a man yesterday? Your
aim is only to become a tyrant in the land; you do not intend to
be one of those who put things right} (28: 19). Allah said this by
way of approving of these words, not saying that they were
incorrect.
- Telling someone what is being said about him, by way of
warning him of some evil that may befall him, is not regarded as
spreading malicious gossip. In fact, it may be obligatory, as that
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man came and told Moosa by way of offering sincere advice and
warning him (28: 20).
- If a person fears that he may be killed or harmed if he stays
where he is, he should not allow himself to be destroyed or
surrender to that. Rather he should leave, as Moosa did.
- If there are two choices that will lead to harm, but an individual
has no alternative but to choose one of them, he should choose
the one that leads to lesser harm, as Moosa did when he had the
choice of either remaining in Egypt, but he would be killed, or
going to some distant land to which he did not know the route
and he had no guide to show him the way except his Lord, but
this was more likely to lead to safety than the first option, so
Moosa chose it.
- With regard to one who is researching an issue of knowledge
and needs to give a verdict, if he cannot be certain that one of
the two views is correct, he should seek the guidance of his Lord
and ask Him to guide him to the correct view, after sincerely
searching for the truth, for Allah will not disappoint one who is
like that. This is what Moosa did when he set out for Madyan:
{As he headed towards Madyan, he said: I hope my Lord will
show me the right way [on my journey]} (28: 22).
- Showing mercy to people and being kind to them, whether you
know them or not, is one of the characteristics of the Prophets.
That kindness includes watering livestock and helping those who
are unable to help themselves.
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- It is recommended to offer supplication, explaining one's
situation and what one needs, even though Allah knows it well,
because He loves for His slave to beseech Him and express his
humility and need for Him, as Moosa said: {O my Lord, I am in
need of whatever good You may bestow upon me} (28: 24).
- Modesty and shyness, especially in people of dignity and noble
character, are praiseworthy characteristics.
- Offering recompense for favors and kindness is an attitude that
has existed since the time of the earlier generations.
- If a person does something for the sake of Allah, then receives
recompense without having had that in mind from the outset, he
is not to be blamed for that. Moosa accepted recompense for his
act of kindness from the man of Madyan, although he had not
sought it and had never thought of receiving any recompense.
- It is permissible to hire someone to tend sheep and do similar
tasks that may not be well defined and may be worked out on
the basis of custom. It is permissible to hire someone in return
for benefit, even if that benefit is in the form of marriage.
- A man may offer his daughter in marriage to another man
whom he has chosen for her, and there is nothing wrong with
that.
- The best worker whom a man may employ is the one who is
strong and honest.
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- One of the best of good attitudes and manners is to show
kindness towards workers and servants, and not impose too
much work on them, because Allah tells us that the man of
Madyan said: {I do not intend to make things difficult for you.
You will find me, if Allah so wills, an upright man} (28: 27).
- It is permissible to make contracts for work and other matters
without witnesses, because Moosa said: {And Allah is witness to
what we say} (28: 28).
- Allah caused clear signs and miracles to occur at the hand of
Moosa, such as the snake, his hand turning white without harm,
and the protection that Allah granted to Moosa and Haroon
against Pharaoh and against drowning.
- One of the greatest punishments that may befall a man is to
become a leader in evil, and that will be commensurate with the
level of his opposition to the revelations and signs of Allah. By
the same token, one of the greatest blessings that Allah may
bestow upon His slave is to make him a leader in good, so that
he is guided and guides others.
- This story offers proof for the message of Muhammad ‫ﷺ‬, as
this story is narrated in detail, in accordance with what really
happened, and in a way that confirms the message of the
Messengers and supports the clear truth, without him having
been present at any of these events or having visited any of
these places. He ‫ ﷺ‬never read or studied anything about any of
these matters, or discussed them with any of the people of
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knowledge. It is nothing but the message of the Most Gracious,
Most Merciful, and revelation that was sent down to him ‫ ﷺ‬by
the Most Generous, the Bestower of blessings, so that he might
warn thereby people who were ignorant and who had never
been warned before or received any message.
Blessings and peace of Allah be upon the one whose very
words indicated that he was the Messenger of Allah ‫ﷺ‬, and
whose instructions and prohibitions signaled to wise people that
this message was from Allah. How could it be otherwise, when
there was so much evidence to prove the soundness of the
message he brought, namely: the earlier and later scriptures; the
law he brought; the character of the Prophet ‫ ﷺ‬which was based
on the best attitude and manners, such as can only be suited to
one who is the best of people; and the clear victory granted to
his religion and nation, to the extent that his religion reached as
far as night and day, and his nation conquered most of the world
with the sword and spear, and hearts were won over with
knowledge and faith? But stubborn nations and disbelieving
rulers who are standing together against the Ummah are uniting
against Islam and plotting against it, scheming to extinguish its
light, destroy it and erase it from the face of the earth. But Islam
has defeated them and prevailed over them, and is still growing;
its signs and proofs become ever more manifest in every age,
and new signs emerge which offer lessons to all people, guidance
to those who have knowledge, and enlightenment to those who
pay heed. Praise be to Allah alone.
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(86) You cannot guide whomever you like, but Allah
guides whomever He wills.
ُ‫ٱ� َﻳ ْﻬﺪى َﻣﻦ َ� َﺸ �ﺎ ُء ۚ َو ُﻫ َﻮ �أ ْﻋ �ﻠﻢ‬ َ َْ ْ � ْ َ
َ � ‫ﺖ َو �ﻟ ٰ�ﻜ ﱠﻦ‬ ‫ب‬ ‫ﺒ‬ ‫ﺣ‬ ‫أ‬ ‫ﻦ‬‫ﻣ‬ ‫ى‬‫ﺪ‬
َْ َ َ ‫ﱠ‬
ِ ِ ِ ‫ِإﻧﻚ � ﺗ‬
‫ﻬ‬
َ َ ْ �
‫ِبﭑﻟ ُﻤﻬﺘ ِﺪﻳﻦ‬
[٥٦ : ‫]اﻟﻘﺼﺺ‬
Verily, you [O Muhammad] cannot guide whomever you like,
but Allah guides whomever He wills, and He knows best who
is rightly guided.
[Surah al-Qasas 28:56]
Here Allah is saying: You, O Muhammad ‫ ﷺ‬- and others
even more so - cannot guide anyone, even if he is among the
dearest of people to you. This is something that is beyond the
ability of all people, to guide in the sense of making them believe
and creating faith in their hearts. Rather that is in the Hand of
Allah and He guides whomever He wills, and He knows best who
is fit to be guided, so He guides him, and who is not fit to be
guided, so He leaves him to go astray.
With regard to the verse in which it is affirmed that the
Messenger ‫ ﷺ‬guides people - {...Verily, you are indeed calling
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people to a straight path.} [ash- Shoora 42: 52] - that is guidance
in the sense of explaining and teaching. The Messenger ‫ﷺ‬
explains the straight path and urges people to follow it, and he
does his utmost to persuade people to follow it. As for instilling
faith in their hearts and enabling them to do righteous deeds,
there is no way that he can do that.
Therefore, if he ‫ ﷺ‬had been able to do that, he would have
guided the one who had been kind to him, supported him and
protected him from his people, namely his paternal uncle Abu
Talib. But he was more kind to his uncle as he called him to Islam
and was very sincere towards him, which was greater than what
his uncle had done for him, but guidance is in the Hand of Allah.
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(87) That which is with Allah is better and more lasting
ٌ�ْ‫ٱ� َﺧ ي‬
� َ َ َ َ ُ َ َ َ ْ ‫َ َ � � ُ ﱢ شَ ْ ۢ َ َ َ ٰ ُ � َ َ ٰ ﱡ‬
ۭ ِ ‫وﺗيﺘﻢ ﻣﻦ � ٍء ﻓﻤﺘ�ﻊ ٱﻟﺤﻴﻮ ِة ٱﻟﺪﻧ�ﺎ و �ز�نﺘﻬﺎ ۚ وﻣﺎ ِﻋﻨﺪ‬
ِ ‫وﻣﺎ أ‬
َ � ْ َ َ َ � ٰٓ َ‫َ � ْ ت‬
‫وأب� ۚ أﻓ� ﺗﻌ ِﻘﻠﻮن‬
[٦٠ : ‫]اﻟﻘﺼﺺ‬
Whatever you have been given is but the enjoyment of the life
of this world and its splendor; but that which is with Allah is
better and more lasting. Will you not then understand?
[Surah: al-Qasas 28:60]
Here Allah urges His slaves to have little interest in this
world and not to be deceived by it; rather they should focus on
the hereafter and make that their main aim and goal. He tells
them that all that people are given of gold, silver, animals,
belongings, wives, sons, food, drink and pleasure is but the
enjoyment of the life of this world and its splendor. In other
words, these things are enjoyed only for a short while and bring
brief pleasure, but that enjoyment will be interrupted by a great
deal of trouble and strife.
A person may enjoy these adornments for a short time,
which gives him a reason for pride and showing off, but they will
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quickly disappear and all come to an end, and he will not gain
anything from that except loss, regret, disappointment and
deprivation.
{but that which is with Allah} of eternal bliss and sound
living {is better and more lasting} that is, it is better in terms of
both quality and quantity, and it is eternal and everlasting.
{Will you not then understand} That is, do you not have
minds with which to reflect and decide what should be given
precedence and which of the two realms is more deserving of
being striven for?
This indicates that the more rational a person is, the more
he will give precedence to the hereafter over this world, and no
one gives precedence to this world unless there is a deficiency in
his reasoning. Hence Allah points out the importance of weighing
up the fate of the one who gives precedence to this world and
the fate of the one who gives precedence to the hereafter.
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(88) Do people think that once they say: We believe,
they will be left alone and not be tested?
َ ُ َ ْ ُ َ ْ ُ َ ‫َ ﱠ ُ � ُ تْ َ � ٓ � � َ ُ � ٓ � َ َ ﱠ‬ َ � �
(٢) ‫( أﺣ ِﺴﺐ ٱﻟﻨﺎس أن ﻳ��ﻮا أن �ﻘﻮﻟﻮا ءاﻣﻨﺎ وﻫﻢ � �ﻔﺘﻨﻮن‬١) ‫اﻟ ٓﻢ‬
‫َْ ْ َ�َ ْ� َ ﱠ �ُ � َ َ َ ُ � َ�َ ْ� َ ﱠ‬ َ � ‫َ�َ ْ ََﱠ‬
‫وﻟﻘﺪ ﻓﺘﻨﺎ ٱﻟ ِﺬﻳﻦ ِﻣﻦ ﻗب ِﻠ ِﻬﻢ ۖ ﻓﻠ�ﻌﻠﻤﻦ ٱ� ٱﻟ ِﺬﻳﻦ ﺻﺪﻗﻮا وﻟ�ﻌﻠﻤﻦ‬
(٣) ‫ن‬َ‫�ٱﻟ �� ٰ�ﺬﺑ ن‬
‫ِ ِي‬
[٣-١ : ‫]اﻟﻌﻨﻜﺒﻮت‬
Alif. Lam. Meem (1) Do people think that once they say: We
believe, they will be left alone and not be tested? (2) Indeed
We tested those who came before them. For Allah will surely
make known those who are sincere and will surely make
known those who are liars (3)
[Surah al-Ankaboot 29:1-3]
Here Allah tells us of the perfect nature of His wisdom, and
that His wisdom does not dictate that anyone who says that he
is a believer and claims to have faith will be safe from trials and
tests, and will not be exposed to that which may cause confusion
with regard to their faith and related issues. If that were the case,
there would be nothing to distinguish one who is sincere from
one who is lying, or the follower of truth from the follower of
316
falsehood. Rather His way with the earlier nations and with this
Ummah is to test them by means of ease and hardship, times
when one feels energized and times when one feels reluctant,
wealth and poverty, causing their enemies to have the upper
hand over them at times, and causing them to strive against the
enemy in word and deed, and other kinds of tests, all of which
may lead to confusion that is indicative of doubts and
overwhelming desires on his part.
When faced with doubts, whoever does not waver in his
faith and wards off those doubts by means of the truth in which
he believes, and when faced with desires that would call him to
sin or error, or distract him from that which Allah and His
Messenger ‫ ﷺ‬have enjoined, he still persists in doing as faith
dictates, striving against his desires, this is proof of the sincerity
and soundness of his faith. But when faced with specious
arguments that impact his heart by stirring up doubts and
confusion, and when faced with desires that lead him to commit
sin or that distract him from doing obligatory deeds, if a person
yields to those pressures, this indicates that his faith is not sound
or sincere.
People are of varying degrees in this regard, and only Allah
knows the level at which anyone is. We ask Allah to make us
steadfast with the word that stands firm in this world and in the
hereafter, and to make our hearts steadfast in adhering to His
religion, for tests and trials are like the bellows that eliminate
dross and make hearts good.
317
(89) Prayer keeps one away from obscenity and wickedness
َ َٰ َْ َ ٰ� ‫ﱠ �ٰ َ ﱠ ﱠ‬ �َ َ � َ َ ْ� َ � �َ ُ ْ
ٰ
‫و� ِإﻟ�ﻚ ِﻣﻦ ٱﻟ ِ�ﺘ� ِﺐ وأ ِﻗ ِﻢ ٱﻟﺼﻠﻮة ِإن ٱﻟﺼﻠﻮة ﺗﻨ� ﻋ �ﻦ‬ ِ ‫ٱ ﺗ ﻞ ﻣﺎ أ‬
َ ُ َ ْ َ َ ُ � ْ َ ُ � َ َُ� � � ُ � �َ � ُ � َ � َ ْ َ �
‫� أ � ب� وٱ� �ﻌﻠﻢ ﻣﺎ ﺗﺼﻨﻌﻮن‬ ِ ‫ٱﻟﻔﺤﺸﺎ ِء وٱﻟﻤﻨﻜ �ﺮ وﻟ ِﺬﻛﺮ ٱ‬
[٤٥ : ‫]اﻟﻌﻨﻜﺒﻮت‬
Recite what has been revealed to you [O Muhammad] of the
Book, and establish prayer, for verily prayer keeps [one] away
from obscenity and wickedness. And indeed your
remembering Allah is of greater merit [than other acts of
worship]. And Allah knows all that you do.
[Surah al-Ankaboot 29:45]
Here Allah instructs us to recite His revelation, which is this
great Book. What is meant by reciting it is following it, complying
with what it enjoins, avoiding what it prohibits, following its
guidance, believing its stories, pondering its meanings, and
reciting its phrases. Reciting its words is just part of what is
meant.
As this is what is meant by reciting the Book, it is known that
establishing the entire religion is included in recitation of the
Book. The words {and establish prayer} come under the heading
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of mentioning a specific part of the whole, because of the virtue
and importance of the prayer, and the good effect of the prayer,
for {verily prayer keeps [one] away from obscenity and
wickedness}.
Obscenity is that which is regarded as grave and offensive
of sins that one may desire and have the inclination to do.
Wickedness refers to everything that is regarded as abhorrent
and wrong on the basis of rational thinking and sound human
nature.
The reason why prayer keeps one away from obscenity and
wickedness is that if a person establishes prayer, fulfilling its
essential parts and conditions, and focusing with proper
humility, it will illuminate and purify his heart, increase him in
faith, strengthen his desire to do good, and reduce or eliminate
his desire to do evil. So praying regularly and persisting in praying
in that manner will inevitably keep one away from obscenity and
wickedness. This is one of the great aims and outcomes of
prayer.
There is also another goal of prayer that is greater and more
important than that, which is what the prayer involves of
remembering Allah in one's heart as well as verbally and
physically. Allah only created humankind to worship Him, and
the best act of worship that people may perform is prayer,
because in it all his faculties manifest servitude to Him, which is
not the case with other acts of worship.
319
Hence Allah says: {And indeed your remembering Allah is
of greater merit [than other acts of worship]}.
It may be that when Allah enjoined and praised prayer, He
said that remembrance of Him outside of prayer is of greater
merit than prayer, as is the view of the majority of
commentators. But the first view is more likely to be correct,
because prayer is better than remembrance of Allah outside of
prayer, and because it - as mentioned above - in and of itself is
one of the greatest forms of remembrance of Allah.
{And Allah knows all that you do} of good and evil, and He
will requite you for that in full.
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(90) Those who strive in Our cause, We will sure guide
them to Our paths.
َ‫ٱ� �ﻟ َﻤ َﻊ �ٱﻟ ُﻤ ْﺤﺴﻨ ف‬
‫ن‬ َ � ‫ﻴﻨﺎ �ﻟ َﻨ ْﻬﺪ َﻳ ﱠﻨ ُﻬ ْﻢ ُﺳ ُب �ﻠ َﻨﺎ ۚ َو� ﱠن‬
َ � ُ َٰ َ َ � َ
‫وٱﻟ ِﺬﻳﻦ ﺟ�ﻬﺪوا ِﻓ‬
‫ِ ِي‬ ِ ِ
[٦٩ : ‫]اﻟﻌﻨﻜﺒﻮت‬
As for those who strive hard in Our cause, We will surely guide
them to Our paths, for verily Allah is with the doers of good.
[Surah al-Ankaboot 29:69]
{As for those who strive hard in Our cause} - this refers to
those who migrated in Allah’s cause, strove in jihad against their
enemies and did their utmost to follow the path that would earn
His pleasure {We will surely guide them to Our paths} that is,
that paths that lead to Us, because they are doers of good.
{for verily Allah is with the doers of good}; He gives them
help, support and guidance. This indicates that the most likely of
people to be in accordance with what is right are the people of
jihad, and that whoever does well in doing what he is
commanded to do, Allah will help him and make means of
guidance available to him; whoever strives hard to seek Islamic
knowledge, will attain guidance and divine help to achieve his
goals to an extent that goes beyond his efforts. Learning will be
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made easy for him, because seeking Islamic knowledge comes
under the heading of jihad in the cause of Allah; in fact, it is one
of the two types of jihad, that is not undertaken by any but the
elite of humankind, namely verbal jihad against the disbelievers
and hypocrites, and jihad in the sense of teaching people about
religion and refuting the arguments of those who drift away from
the truth, even if they are Muslims.
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(91) He created for you from among yourselves spouses
َ‫ﻧﻔﺴ �ك ْﻢ �أ ْز َ ٰو ًﺟﺎ �ﻟ َت ْﺴ �ﻜ ُﻨ ٓﻮ �ا إ �ﻟ ْﻴ َﻬﺎ َو َﺟ َﻌﻞ‬
ُ � ْ ‫َ ْ َ َٰ ٓ � ْ َ � َ � � ﱢ‬
ِ ۭ ِ ‫و ِﻣﻦ ءاﻳ� ِﺘ ِﻪۦ أن ﺧﻠﻖ ﻟ�ﻢ ﻣﻦ أ‬
َ � َََ َ� ۢ َ � َ َ ‫ﱠ ً ْ ً ﱠ ف‬ � ََْ
‫ﺑيﻨ�ﻢ ﱠﻣ َﻮد ۭة َو َرﺣ َﻤﺔ ۚ ِإن ِ� ذ ٰ ِﻟﻚ ﻟ ��ﺎﻳ ٰ� ٍﺖ ﻟﻘ ْﻮ ٍ ۢم ﻳﺘﻔ� ُﺮون‬
[٢١ : ‫]اﻟﺮوم‬
Among His signs is this: He created for you from among
yourselves spouses, so that you might find comfort in them,
and He has instilled love and compassion between you. Verily
in that there are signs for people who reflect.
[Surah ar-Room 30:21]
{Among His signs} that point to His mercy and care for His
slaves, and His great wisdom and all-encompassing knowledge
{is this: He created for you from among yourselves
spouses} who feel in harmony with you and you feel in harmony
with them, and you are compatible with one another.
{so that you might find comfort in them, and He has
instilled love and compassion between you} because of what
results from marriage of love and compassion.
Thus a man will find physical pleasure in his wife, and the
benefit of having and raising children, and he will find comfort in
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his spouse. Usually you will not find between any two people
what you find between spouses of love and mercy.
{Verily in that there are signs for people who reflect} and
use their minds to reflect upon the signs of Allah, and in one
thing they find an indication of another.
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(92) Corruption and disorder have appeared on land
and sea because of what people’s hands have earned
َ ُ
َ‫�ﻘ ُﻬﻢ َب ْﻌﺾ‬ ‫ﱠ‬ ْ� ْ َ َ � َ ْ َ � َ ‫� َ َ � َ َ ُ ف �َﱢ‬
‫ﺎس ِﻟ� ِﺬ‬
� ‫ﻇﻬﺮ ٱﻟﻔﺴﺎد ِ� ٱﻟ ب� وٱﻟبﺤ �ﺮ ِبﻤﺎ ﻛﺴبﺖ أ� ِﺪى ٱﻟﻨ‬
َ َ ُ� � � � َ �
‫ٱﻟ ِﺬى ﻋ ِﻤﻠﻮا ﻟ َﻌﻠﻬ ْﻢ ﻳ ْﺮ ِﺟ ُﻌﻮن‬
[٤١ : ‫]اﻟﺮوم‬
Corruption and disorder have appeared on land and sea
because of what people's hands have earned. Thus Allah
causes them to taste the consequences of some of what they
have done, so that they may turn in repentance.
[Surah ar-Room 30:41]
That is, corruption has appeared on land and sea, meaning
that their livelihood has declined, with blight damaging the
crops, sicknesses and epidemics sweeping over the people, and
so on. That is because of what their hands have wrought of
corrupt deeds that spread corruption far and wide.
The things mentioned have occurred so that Allah might
cause them {to taste the consequences of some of what they
have done} that is, so that they might realise that He is the One
325
Who requites people for their deeds, so He gives a foretaste of
the requital for their deeds in this world,
{so that they may turn in repentance} from their evil deeds,
which have resulted in so much corruption and harm, and they
may set their affairs straight.
Glory be to the One Who brings about blessings through His
trials and tests, and Who bestows grace through His punishment.
Otherwise, if He caused them to taste the consequences of all
that they have earned, He would not leave any living creature on
the face of the earth.
326
‫‪(93) Luqman’s advice to his son‬‬
‫� َو َﻣﻦ َ� ْﺸ �ﻜ ْﺮ َﻓﺈ ﱠﻧ َﻤﺎ َ� ْﺸ �ﻜﺮُ‬ ‫َ�َ ْ َ ََْ �ْ َٰ َ � � َ َ � ْ � ْ �‬
‫ِ‬ ‫وﻟﻘﺪ ءاﺗيﻨﺎ ﻟﻘﻤ�ﻦ ٱﻟ ِﺤكﻤﺔ أ ِن ٱﺷﻜﺮ ِ ِ‬
‫َ ْ َ َ � ْ َ ٰ ُ �ْ‬ ‫َ َ � ََ َ ﱠ �َ َ نﱞ َ ٌ‬ ‫َْ‬
‫�ﺪ )‪ (١٢‬و ِ�ذ ﻗﺎل ﻟﻘﻤ�ﻦ ِ�ﺑ ِﻨ ِﻪۦ‬ ‫ِ ۭ‬ ‫ﻤ‬ ‫ﺣ‬ ‫ى‬ ‫ِ‬ ‫ﻏ‬ ‫�‬ ‫ٱ‬ ‫ن‬ ‫ﺈ‬‫ِ‬ ‫ﻓ‬ ‫ﺮ‬ ‫ﻔ‬ ‫ﻛ‬ ‫ﻦ‬ ‫ﻣ‬ ‫و‬ ‫ۦ‬ ‫ﻪ‬‫ِﻟﻨ ِ ِ‬
‫ﺴ‬ ‫ﻔ‬
‫َْ‬ ‫ﻟ� َك �ﻟ �ﻈ �ﻠ ٌﻢ َﻋﻈ ٌ‬ ‫ﱠ شﱢ‬ ‫َ ُ َ َ � ُ َ ٰ ُ نَ ﱠ َ ُ ش ْ ْ �‬
‫�ﻢ )‪َ (١٣‬و َو ﱠﺻيﻨﺎ‬ ‫ِ ۭ‬
‫ْ‬ ‫ٱ‬ ‫ن‬ ‫إ‬‫�ك ِبﭑ ِ ِ‬
‫�‬ ‫وﻫﻮ � ِﻌﻈﻪۥ ﻳ�ﺒى � � �‬
‫ْ َ َ َ َ ْ َ َ�ْ ُ �ﱡ ُ َ ْ� َ� َ ْ ۢ َ َ � ُ ف َ َْ �‬
‫ن أ ِن‬ ‫� وﻫﻦ وﻓﺼ ٰ�ﻠﻪۥ � ﻋﺎﻣ ي ف‬ ‫ٱﻹ�ﺴ ٰ�ﻦ ِﺑ ٰﻮ ﻟﺪ� ِﻪ ﺣﻤﻠﺘﻪ أﻣﻪۥ وﻫﻨﺎ ﻋ ٰ‬
‫�‬ ‫ِ‬ ‫� ِ‬ ‫ِ‬ ‫ِ‬
‫ُ شْ َ‬ ‫�‬ ‫اك َﻋ � ٰٓ‬ ‫َ َٰ َ َ‬ ‫ٱ ْﺷ �ﻜ ْﺮ � َوﻟ َ ٰﻮ ﻟ َﺪ ْ� َﻚ إ � ﱠ� ٱ �ﻟ َﻤﺼ ُ� )‪َ (١٤‬‬
‫�ك ِبى َﻣﺎ‬ ‫�‬ ‫�‬ ‫ن‬ ‫أ‬ ‫�‬ ‫ﺪ‬ ‫ﻬ‬ ‫�‬‫ﺟ‬ ‫ن‬ ‫�‬ ‫ِ‬ ‫و‬ ‫ِ ي‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ﱠ‬ ‫ً‬ ‫ْ‬
‫ﺲ �ﻟ َﻚ بﻪۦ ﻋ �ﻠ ٌﻢ ﻓ َ� ﺗﻄ ْﻌ ُﻬ َﻤﺎ َو َﺻﺎﺣ ْﺒ ُﻬ َﻤﺎ ف� ٱ ﱡﻟﺪﻧ َ�ﺎ َﻣ ْﻌ ُ‬ ‫ُ‬ ‫َ‬ ‫�ﻟ ْ� َ‬
‫وﻓﺎ َوٱﺗ ِﺒ ْﻊ‬ ‫ۭ‬ ‫ﺮ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ ِ ۭ‬
‫َ َ َ ْ �َ َ � ﱠ ُ ﱠ � ﱠ َ ْ ُ � ْ َ �َ ﱢ ُ � َ � ُ ْ َ ْ َ � َ‬
‫ﺳ ِب�ﻞ ﻣﻦ أﻧﺎب ِإ� ﺛﻢ ِإ� ﻣﺮ ِﺟﻌ�ﻢ ﻓﺄﻧبﺌ�ﻢ ِبﻤﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮن )‪(١٥‬‬
‫َ ٰ ُ نَ ﱠ ﱠ َ � َ ُ ْ َ َ َ ﱠ ۢ ﱢ ْ َ ْ َ ۢ َ َ � ف َ ْ َ � ْ ف‬
‫ﻳ�ﺒى ِإﻧﻬﺎ ِإن ﺗﻚ ِﻣﺜﻘﺎل ﺣب ٍﺔ ﻣﻦ ﺧﺮد ٍل ﻓﺘ�ﻦ ِ� ﺻﺨﺮ ٍة أو ِ�‬
‫�ﻒ َﺧﺒ ي ٌ� )‪َ (١٦‬ﻳ ٰ� ُﺒ نَىﱠ‬ ‫� �ﻟﻄ ٌ‬ ‫� إ ﱠن ٱ � َ‬ ‫ﻟﺴ َﻤ ٰ� َ ٰﻮ ت �أ ْو ف� ٱ ْ َﻷ ْرض َ� �ﺄت ﺑ َﻬﺎ ٱ � ُ‬ ‫ٱ ﱠ‬
‫ِ ۭ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫�‬ ‫ِ‬ ‫ِ‬
‫ُ � َ ْ ْ َ�ٰ َ� َ َ َ ﱠ‬ ‫�‬ ‫�‬ ‫َ َ َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫�‬ ‫ْ‬ ‫ُ‬ ‫ﱠ �ٰ َ َ�‬ ‫�‬
‫وف وٱﻧﻪ ﻋ �ﻦ ٱﻟﻤﻨﻜ �ﺮ وٱﺻ ِب� ﻋ� ﻣﺎ أﺻﺎبﻚ ِإن‬ ‫أ ِﻗ ِﻢ ٱﻟﺼﻠﻮة وأﻣﺮ ِبﭑﻟﻤﻌﺮ ِ‬
‫ف‬ ‫ْ‬ ‫ََ َ‬ ‫ََ ُ َ ﱢْ َ ﱠ َ ﱠ‬ ‫ُ‬ ‫َٰ َ ْ َ ْ ْ ُ‬
‫ﺶ ِ�‬ ‫ﺎس و� ﺗﻤ �‬ ‫ﻮر )‪ (١٧‬و� ﺗﺼﻌﺮ ﺧﺪك ِﻟﻠﻨ �‬ ‫ذ ِﻟﻚ ِﻣﻦ ﻋﺰِم ٱﻷﻣ �‬
‫َ ْ ْ ف‬ ‫ۢ‬ ‫ََ � ﱠ �َ َ ُ ﱡ � ﱠ ُ ْ َ ۢ َ ُ‬ ‫ْ‬ ‫َْ‬
‫ﻮر )‪ (١٨‬وٱﻗ ِﺼﺪ ِ�‬ ‫ﺎل ﻓﺨ �‬ ‫ض ﻣﺮﺣﺎ ِإن ٱ� � � ِﺤﺐ كﻞ ﻣﺨﺘ ٍ‬ ‫ٱﻷر �‬
‫َ ْ َ ﱠ � � َ ْ َ ْ َٰ � َ ْ ُ � َ‬ ‫ْ‬ ‫َ ْ َ َ ْ ُ‬
‫ﻣﺸ ِ�ﻚ وٱﻏﻀﺾ ِﻣﻦ ﺻﻮ ِﺗﻚ ِإن أﻧﻜﺮ ٱﻷﺻﻮ ِت ﻟﺼﻮت ٱﻟﺤ ِﻤ ي �� )‪(١٩‬‬
‫]ﻟﻘﻤﺎن ‪[١٩-١٢ :‬‬
‫‪327‬‬
Indeed, We granted wisdom to Luqman, [saying]: Be grateful
to Allah. Whoever is grateful, his gratitude is to his own
benefit, and whoever is ungrateful, then surely Allah is Self-
Sufficient, Worthy of all praise (12) And [remember] when
Luqman said to his son as he was advising him: O my son, do
not associate anything in worship with Allah, for associating
others in worship with Him is indeed grievous wrongdoing
(13) We have enjoined upon man kindness to his parents. In
travail upon travail his mother bears him, and his weaning
takes place within two years. Be grateful to Me and to your
parents. Unto Me is the return [of all] (14) But if they
endeavor to make you ascribe partners to Me of which you
have no knowledge, then do not obey them. But keep
company with them in this world kindly, and follow the way
of those who turn to Me. Then to Me you will all return, and I
will inform you about what you used to do (15) [Luqman said:]
O my son, even if [a deed] is the weight of a grain of mustard
seed, and it is hidden in a rock, or in the heavens, or in the
earth. Allah will bring it forth. Verily Allah is the Knower of
subtleties, the All-Aware (16) O my son, establish prayer,
enjoin what is right and forbid what is wrong; be patient and
steadfast in the face of whatever befalls you: that is
something that must be adhered to, [as it is enjoined by Allah]
(17) Do not turn your face away from people [in contempt],
and do not walk on the earth with insolence. Verily Allah does
not love anyone who is conceited and boastful (18) Be
328
moderate in your gait and lower your voice; verily the most
hideous of sounds is the voice [braying] of the donkey (19)
[Surah Luqman 31:12-19]
Here Allah tells us of the blessing of wisdom that He
bestowed upon His virtuous slave Luqman, which refers to
attaining proper knowledge concerning the truth and
understanding the wisdom behind different issues of knowledge.
That is knowledge of rulings and learning the subtle reasons
behind them and how precise and proper they are. A man may
be knowledgeable without being wise. Wisdom is based on
knowledge and also on actions. Hence wisdom is described as
being beneficial knowledge and righteous deeds.
Having bestowed this great blessing upon him, Allah
instructed him to give thanks for what He had given him, so that
He might bless it for him and increase him in virtue. He told him
that the benefit of gratitude comes back to the grateful, but if a
person is ungrateful and does not give thanks to Allah, the
negative consequences of that will come back to him. Allah has
no need of such a person, and He is praiseworthy in all that He
decrees and ordains for the one who goes against His command.
Among His essential attributes, He has no need of anyone and
He is praiseworthy for all His perfect attributes and praiseworthy
for all His beautiful actions. Each of these two attributes is an
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attribute of perfection, and adding one of them to the other is
perfection upon perfection.
The commentators differed as to whether Luqman was a
Prophet or a righteous slave. Allah only tells us that He gave him
wisdom and told us something about his exhortation of his son
which is indicative of his wisdom, namely the foundations and
main pillars of wisdom.
{And [remember] when Luqman said to his son as he was
advising him}, or he said some words to him, exhorting him with
commands and prohibitions, encouragement and warnings. He
instructed him to show sincere devotion to Allah alone, and
forbade him to ascribe partners to Him, explaining to him the
reason for that by saying: {for associating others in worship with
Him is indeed grievous wrongdoing}. The reason why it is
grievous is that there is nothing more horrendous or abhorrent
than one who regards that which was created from dust as equal
to the Sovereign of all things, and he regards the one who has no
control over anything as equal to the One Who has control over
all things, and he regards one who is lacking in all ways as equal
to the perfect Lord Who is self-sufficient in all respects, and he
regards the one who does not bestow even an atom's weight of
blessings as equal to the One Who bestows every single blessing
that is bestowed upon humankind in terms of their spiritual and
worldly affairs, and Who wards off evil from them. Can there be
any wrongdoing more grievous than this?
330
Is there any wrongdoing greater than that of one whom
Allah created to worship Him and affirm His oneness, yet he
decides to degrade his noble soul and bring it down to the lowest
of ranks by making it a worshipper of that which has no value,
thus wronging himself greatly?
Having enjoined fulfilment of His rights by refraining from
ascribing partners to Him, which means adhering to affirmation
of His oneness, Allah then enjoined fulfilment of the rights of
parents:
{We have enjoined upon man kindness to his parents} that
is, We have commanded him and given him instructions to that
effect, and We will question him as to how he did that and
whether he complied or not. We said to him:
{Be grateful to Me} by worshipping Me, fulfilling My rights
and not using My blessings to disobey Me
{and to your parents} by showing kindness to them,
speaking gently to them, behaving nicely with them, being
humble towards them, honoring them, respecting them, taking
care of them, and avoiding mistreating them in any way, in word
or deed.
We gave him this advice and We told him that {Unto Me is
the return [of all]} that is, you - O humankind - will all return to
the One Who instructed you and enjoined these duties upon
you, and He will ask you: did you fulfil them, so that He might
331
reward you immensely? Or did you neglect them, so that He
might punish you severely?
Then He tells us the reason why parents are to be honored,
which has to do with the mother:
{In travail upon travail his mother bears him} that is, in
hardship upon hardship; she continues to go through hardship,
from the time when he is a sperm drop, faced with cravings,
sickness, weakness, heaviness and changing moods, which is
followed by the severe pain of childbirth.
Then {his weaning takes place within two years} and
throughout these two years he enjoys the care of his mother. Is
it not appropriate that in the case of the one who bears all this
hardship because of her child, yet loves him dearly, the child is
emphatically enjoined and instructed to show the highest level
of kindness to that person?
{But if they} namely your parents {endeavor to make you
ascribe partners to Me of which you have no knowledge, then
do not obey them} and do not think that this comes under the
heading of kind treatment of them, because the rights of Allah
take precedence over the rights of anyone else, and:
«There is no obedience to any created being if it involves
disobedience towards the Creator.» (Recorded by at-Tabrayzi;
al-Albani graded it as sound)
332
Allah did not say "But if they endeavor to make you ascribe
partners to Me of which you have no knowledge, then treat
them badly or be defiant towards them." Rather He said {then
do not obey them} that is, by ascribing partners to Allah. As for
honoring them and treating them kindly, one should persist in
that. Hence Allah says: {But keep company with them in this
world kindly} that is, keep them company in a kind way. As for
following them, when they are in a state of disbelief and
disobedience, do not follow them. {and follow the way of those
who turn to Me} namely those who believe in Allah, His angels,
His Books and His Messengers, those who submit to their Lord
and turn to Him.
Following their path means behaving like them in turning to
Allah, meaning that all of one's emotions and will are focused on
Allah, which is then followed by physically taking action to do
that which pleases Allah and brings one closer to Him.
{Then to Me you will all return} both those who obey Allah
and those who disobey Him, those who turn to Him and those
who do not {and I will inform you about what you used to do}
for nothing is hidden from Allah of their deeds.
{[Luqman said:] O my son, even if [a deed] is the weight of
a grain of mustard seed} which is the smallest and most
insignificant of things {and it is hidden in a rock} that is, in the
middle of it {or in the heavens, or in the earth} in any direction
whatsoever, {Allah will bring it forth} because of His vast
333
knowledge, perfect awareness and perfect might. Hence He
says: {Verily Allah is the Knower of subtleties, the All-Aware}
that is, He is subtle in His knowledge and awareness, to the
extent that He is aware of all that is hidden and secret, and all
that is hidden on land and in the sea.
The point of mentioning this is to urge people to remember
that Allah is always watching and to do acts of obedience as
much as possible; and to warn against doing evil deeds, small or
great.
{O my son, establish prayer} prayer is encouraged and
singled out for mention because it is the greatest of physical acts
of worship {enjoin what is right and forbid what is wrong} - this
requires one to have knowledge of what is right, so that he may
enjoin it, and to have knowledge of what is wrong, so that he
may forbid it. That without which one cannot enjoin what is right
and forbid what is wrong is also enjoined, such as kindness and
patience. That is stated clearly in the words: {be patient and
steadfast in the face of whatever befalls you} (31: 17). He
should do what he enjoins others to do and refrain from what he
forbids them to do. Thus he will be striving to perfect himself by
doing good and refraining from evil, and will be striving to
perfect others by enjoining what is right and forbidding what is
wrong.
Because Allah knew that man would inevitably be faced
with troubles if he enjoins what is right and forbids what is
334
wrong, and that doing this is difficult for people, He enjoined
them to be patient and steadfast in doing it:
{be patient and steadfast in the face of whatever befalls
you; that} which Luqman advised his son to do {is something
that must be adhered to, [as it is enjoined by Allah]} that is, it is
one of the things that must be adhered to and paid attention to,
and no one is able to attain that except people of strong resolve.
{Do not turn your face away from people [in contempt]}
that is, do not frown at people out of arrogance towards them,
looking down on them.
{and do not walk on the earth with insolence} that is, with
arrogance, feeling proud because of the blessings that have been
bestowed upon you whilst forgetting the Bestower, and being
filled with self-admiration.
{Verily Allah does not love anyone who is conceited} in the
way he thinks of himself and carries himself and boastful; in his
speech.
{Be moderate in your gait} that is, walk humbly and
modestly, not in the manner of one who is insolent and arrogant,
or in the manner of one who is weak and exhausted.
{and lower your voice} out of good manners towards
people and towards Allah
{verily the most hideous of sounds} that is, the ugliest and
most abhorrent
335
{is the voice [braying] of the donkey}. If there was any
benefit in raising the voice, the donkey - which is known for being
ignoble and stupid - would not have been singled out for
mention.
This advice which Luqman gave to his son represents the
main points of wisdom and implies those that were not
mentioned. Each piece of advice is mentioned with a reason that
motivates one to comply with it.
This supports what we have mentioned about the meaning
of wisdom, which is that it means knowing the rulings,
understanding the reasons behind them, and knowing when and
how to implement them.
Luqman enjoined on his son the foundation of religion,
namely the affirmation of the oneness of Allah; he forbade him
to ascribe partners to Allah and explained why he should avoid
doing that. He instructed him to honor his parents, and explained
the reason for doing so. He instructed him to give thanks to Allah
and to his parents, then he highlighted that the injunction to
honor them and comply with their instructions is only applicable
so long as they do not enjoin sin, yet he should still not mistreat
them or turn against them if they do tell him to commit sin.
Rather he should treat them kindly even if he does not obey
them when they endeavor to make him ascribe partners to Allah.
He instructed him to remember that Allah is always watching,
and reminded him to fear the time when he will stand before
336
Him, for Allah will not leave any deed, small or great, good or
bad, but He will bring it.
He forbade him to be arrogant and instructed him to be
humble; He forbade him to be insolent, boastful or conceited; He
instructed him to show humility in the way he moves and talks,
and forbade him to do the opposite of that.
He instructed him to enjoin what is right and forbid what is
wrong, to establish prayer and to be steadfast and patient, for
by means of prayer and patience, everything is made easy, as
Allah says. So it is no wonder that the one who gave these
instructions must be a man who was blessed with wisdom and
was well known for that. Hence one of the blessings that Allah
bestows upon him and upon all His slaves is that He told them
the story of his wisdom, so that he might be a good example to
them.
337
(94) The Prophet has a greater claim over the believers
and is closer to them than their own selves
ْ‫ﻧﻔﺴﻬ ْﻢ ۖ َو �أ ْز َ ٰو ُﺟ ُﻪ ٓۥ �أ ﱠﻣ َﻬ ٰ� ُﺘ ُﻬﻢ‬ُ � ْ َ‫ﱠ ﱡ � ْ � � ُ ْ ف‬
ِ ِ ‫ٱﻟﻨ ِبى أو ٰ� ِبﭑﻟﻤﺆ ِﻣ ِﻨ ين ِﻣﻦ أ‬
[٦ : ‫]اﻷﺣﺰاب‬
The Prophet has a greater claim over the believers [and is
closer to them] than their own selves, and his wives are their
mothers.
[Surah al-Ahzab 33:6]
Here Allah tells the believers something by which they may
recognize the true status of the Messenger ‫ ﷺ‬and interact with
him accordingly.
{The Prophet has a greater claim over the believers [and is
closer to them] than their own selves}. The closest of things to
any person is his own self, but the Messenger ‫ ﷺ‬is closer to him
than his own self, because he showed them sincerity,
compassion and kindness that proved him to be the most
merciful and kindest of all people. Thus they owe the Messenger
of Allah ‫ ﷺ‬more than they owe anyone else, for not the slightest
338
good reached them and not the slightest harm was warded off
from them but it was because of him.
Therefore, it became a must on them, in the event of a
conflict between what they or any of the people want and what
the Messenger ‫ ﷺ‬wants, that precedence must be given to what
the Messenger ‫ ﷺ‬wants, and the word of the Messenger ‫ﷺ‬
should not be contradicted by the view of anyone, no matter
who he is. They should be ready to sacrifice themselves, their
wealth and their children to protect him, and give precedence to
loving him over loving others; they should not speak until he
speaks or put themselves forward before him.
The Prophet ‫ ﷺ‬is a father to the believers, as is understood
from the recitation of some of his Companions; he takes care of
them as a father takes care of his children.
One of the consequences of his being a father to them is
that his wives are their mothers; that is, in terms of sanctity,
respect and honor, not in terms of it being permissible to be
alone with them or regarding them as mahrams.
339
(95) Verily in the Messenger of Allah you have a good
example
َ‫� َوٱ �ﻟ َﻴ ْﻮم‬ � ُ َْ َ � َ � ٌَ َ َ ٌ َ ْ � �
َ � ‫ﻮا ٱ‬ ُ ‫ﺎن �ﻟ �� ْﻢ ف� َر‬
َ � ْ َ�
‫� أﺳﻮة ﺣﺴﻨ ۭﺔ ﻟﻤﻦ كﺎن ﻳﺮﺟ‬ ِ ِ‫ٱ‬ ‫ﻮل‬ ‫ﺳ‬ ِ ‫ﻟﻘﺪ ك‬
� َ � َ� َ َ َ ��
‫� ﻛ ِﺜ ي ً ۭ�ا‬ ‫ﺎﺧﺮ وذ�ﺮ ٱ‬
ِ �‫ٱﻟ‬
[٢١ : ‫]اﻷﺣﺰاب‬
Verily in the Messenger of Allah you have a good example for
those who look with hope to Allah and the Last Day, and
remember Allah much.
{Verily in the Messenger of Allah you have a good
example} for he himself was present in the battlefield, and he
himself took up a position, ready to fight, for he was the perfect
leader and courageous hero. So how can you be so reluctant to
join the fight when the Messenger of Allah ‫ ﷺ‬himself was
involved in it? Therefore, you must follow his example in this
matter and others.
The scholars of usool quote this verse to prove that the
Messenger's deeds constitute evidence for shar'i rulings and that
in principle his Ummah is subject to the same rulings as him,
340
unless there is clear evidence to prove that some rulings are
applicable to him alone.
Examples are of two types: (1) good examples and (2) bad
examples. The good example is to be found in the Messenger ‫ﷺ‬,
because the one who follows his example will be on the path that
leads to the blessings of Allah, which is the straight path.
As for following the example of others in matters that are
contrary to his teachings, that is following bad examples, such as
the words of the disbelievers when the Messengers called them
to follow their example and they said: {...We found our
forefathers following a certain path, and we are following in
their footsteps} (az-Zukhruf 43: 22)
This good example is only followed by those who are guided
and enabled to follow it, those who look with hope to Allah and
the Last Day, because what they have of faith, fear of Allah, hope
for His reward and fear of His punishment motivates them to
follow the example of the Messenger ‫ﷺ‬.
341
(96) O Prophet, say to your wives: If you seek the life of
this world…
‫ٱﻟﺪ ْﻧ َ�ﺎ َوز َ�ن َﺘ َﻬﺎ َﻓ َﺘ َﻌ �ﺎﻟ ْي ف‬
َ‫ن‬ ‫� تُ فﱠ ُ ْ َ � َ َ ٰ َ ﱡ‬ َ ٰ َ ْ َ ‫َ ٰٓ � ﱡ َ ﱠ ﱡ ُ ﱢ‬
� ‫ﻳ�ﺄﻳﻬﺎ ٱﻟﻨ ِبى ﻗﻞ ﻷزو ِﺟﻚ ِإن ﻛﻨن ﺗ �ﺮدن ٱﻟﺤﻴﻮة‬
ُ � ُ َ َ َ � َ ْ ُ ‫َ � تُ نﱠ‬ ً َ ً َ َ ‫�َﱢْ � ﱠ َ� َ ﱢ ْ � ﱠ‬
‫( و ِ�ن ﻛﻨن ﺗ �ﺮدن ٱ� ورﺳﻮﻟﻪۥ‬٢٨) ��ۭ ‫اﺣﺎ ﺟ ِﻤ‬ ۭ � ‫أﻣﺘﻌ�ﻦ وأ�ﺣﻜﻦ‬
ً َ � ْ � ‫� ﱠ‬ ٰ َ ْ ُ � ‫َ ﱠ َ �� َ َ َ ﱠ � َ � َ ﱠ‬
(٢٩) ‫�ﻤﺎ‬ ۭ ‫ﺎﺧﺮة ﻓ ِﺈن ٱ� أﻋﺪ ِﻟﻠﻤﺤ ِﺴﻨ� ِﺖ ِﻣﻨﻜﻦ أﺟﺮا ﻋ ِﻈ‬ ِ �‫وٱﻟﺪار ٱﻟ‬
[٢٩-٢٨ : ‫]اﻷﺣﺰاب‬
O Prophet, say to your wives: If you seek the life of this world
and its splendor, then come, I will give you a gift [as
compensation] and let you go in an amicable manner (28) But
if you seek Allah and His Messenger, and the final abode, then
verily Allah has prepared for those among you who do good
an immense reward (29)
[Surah al-Ahzab 33:28-29]
When the wives of the Messenger of Allah ‫ ﷺ‬began to
make demands on him with regard to maintenance and clothing,
they asked for something that he was not able to do all the time,
but they all persisted in their demands, which caused him some
distress, to the extent that he kept away from them for a month.
342
Allah wanted to make things easier for His Messenger ‫ ﷺ‬and to
raise his wives in status, and remove from them anything that
could detract from their reward. Therefore, He instructed His
Messenger ‫ ﷺ‬to give them the choice, as He said:
{O Prophet, say to your wives: If you seek the life of this
world and its splendor} that is, if you have no desire other than
that and your happiness is connected to having its splendor, and
your anger is connected to that not being available, then I have
no need of you if you are like that.
{then come, I will give you a gift [as compensation]} that
is, I will give you something of what I possess of worldly goods
{and let you go in an amicable manner} that is, I will
separate from you without argument or trading insults; rather I
will do so in an easy manner and willingly, before the problem
escalates to an inappropriate level.
{But if you seek Allah and His Messenger, and the final
abode} that is, if these are your goal and ultimate aim, and if you
prefer Allah and His Messenger ‫ ﷺ‬and paradise, and you do not
worry about whether you have plenty or little in this world, or if
you have ease or hardship, and you are content with whatever
the Messenger of Allah ‫ ﷺ‬can give you, and you do not make
demands on him and put pressure on him,
{then verily Allah has prepared for those among you who
do good an immense reward} - the reward is connected to their
being among those who do good, because the promise of reward
343
is connected to doing good, not to being the wives of the
Messenger ‫ﷺ‬. Simply being his wives is not enough; rather
nothing is to any avail without doing good. So the Messenger of
Allah ‫ ﷺ‬gave them the choice, and they all chose Allah and His
Messenger ‫ﷺ‬, and the final abode, and not one of them
differed. May Allah be pleased with them all.
344
(97) Do not speak too softly, lest one in whose heart is a
disease should be moved with desire.
ْ َ � َ ْ َ ْ َ َ َ ‫ﱠ َ ْ تُ نﱠ‬ � َ ‫َ ٰ َ � َ ﱠ ﱢ � ْ تُ نﱠ � � َ ۢ ﱢ َ ﱢ‬
‫ﻳ� ِنﺴﺎء ٱﻟﻨ ِبى ﻟﺴن كﺄﺣ ٍﺪ ﻣﻦ ٱﻟنﺴﺎ ِء ِإ ِن ٱﺗﻘﻴن ﻓ� ﺗﺨﻀﻌﻦ ِبﭑﻟﻘﻮ ِل‬
‫َ َْ َ ف ُُ � ﱠ‬ ً ُْ ‫ََ ٌ َ ُ� َ َ ًْ ﱠ‬ �َ ‫ف‬ � َ َ ْ ََ
‫ﻮﺗﻜﻦ‬ ِ ‫( وﻗﺮن ِ� ﺑﻴ‬٣٢) ‫وﻓﺎ‬ ۭ ‫ض وﻗﻠﻦ ﻗﻮۭ� ﻣﻌﺮ‬ ۭ ‫ﻓ�ﻄﻤﻊ ٱﻟ ِﺬى ِ� ﻗﻠ ِب ِﻪۦ ﻣﺮ‬
َ ْ � َ َ ٰ � ‫َ َ َ َ ﱠ ْ َ َ َ ﱡ َ � َ ٰ ﱠ ْ ُ � ٰ َ � ْ َ ﱠ � ٰ َ َ َ نَ ﱠ‬
‫و� ﺗ ب�ﺟﻦ ﺗ ب�ج ٱﻟﺠ� ِﻬ ِﻠ� ِﺔ ٱﻷو� وأ ِﻗﻤﻦ ٱﻟﺼﻠﻮة وء ِاﺗ ين ٱﻟﺰ�ﻮة وأ ِﻃﻌﻦ‬
ْ َ � َ ْ � َ ْ ‫�َ ََ ُ � ُٓ ﱠ َ ُ ُ �ُ ُْ َ َ � ُ ﱢ‬
‫ٱ� ورﺳﻮﻟﻪۥ ِإﻧﻤﺎ ﻳ ��ﺪ ٱ� ِﻟ�ﺬ ِﻫﺐ ﻋﻨكﻢ ٱﻟﺮﺟﺲ أﻫﻞ ٱﻟﺒ� ِﺖ‬
� ٰ َ َ ْ ‫َ ْ �ْ َ َ ُْ� ٰ ف ُُ � ﱠ‬ ً ْ َ ْ�َ ‫َُ َ ﱢ‬
ِ ‫ﻮﺗﻜﻦ ِﻣﻦ ءاﻳ� ِﺖ ٱ‬
� ِ ‫( وٱذ�ﺮن ﻣﺎ ﻳﺘ� ِ� ﺑﻴ‬٣٣) ‫و�ﻄﻬﺮ�ﻢ ﺗﻄ ِﻬ ي ۭ�ا‬
� َ � � َ � َ� ‫ﱠ‬ َ � � َ
(٣٤) ‫وٱﻟ ِﺤكﻤ ِﺔ ِإن ٱ� كﺎن ﻟ ِﻄ�ﻔﺎ ﺧ ِﺒ ي�ا‬
[٣٤-٣٢ : ‫]اﻷﺣﺰاب‬
O wives of the Prophet, you are not like other women,
provided that you fear Allah. So do not speak too softly, lest
one in whose heart is a disease should be moved with desire;
but speak in an appropriate manner (32) Stay in your homes
and do not flaunt your charms as was done during the former
[times of] ignorance; establish prayer and give zakah; and
obey Allah and His Messenger. Allah only wants to keep all
that is loathsome away from you, O members of the
[Prophet's] household, and to purify you thoroughly (33) And
remember what is recited in your homes of the revelations of
345
Allah and wisdom. Verily Allah is Knower of subtleties, All-
Aware (34)
{O wives of the Prophet} - this is addressed to all of them
{you are not like other women, provided that you fear
Allah}; by doing so, you will surpass all other women and no
other woman will be able to catch up with you. So strive to
perfect your fear of Allah by all possible means and achieve all
the goals thereof.
Hence Allah instructed them to avoid all means that could
lead to what is prohibited, as He said:
{So do not speak too softly} that is, when addressing men,
or, knowing that they can hear you, by making your voice soft or
speaking in a gentle manner which may cause {one in whose
heart is a disease} - namely the disease of desire for fornication
- to be moved with desire, for such a person is always ready and
watching out for the slightest move that could stir desire,
because his heart is not sound. The sound heart has no desire for
that which Allah has prohibited and can hardly be moved or
stirred to desire even when there is a reason for that, because it
is free of sickness.
This is in contrast to the one who is sick at heart, who
cannot cope with that which the sound-hearted person can cope
346
with, and he cannot be patient like him. If there is the slightest
reason that calls him to that which is prohibited, he will respond
to it and will not refrain from it.
This indicates that the means come under the same rulings
as the ends. Speaking softly and gently is basically permissible,
but if it is a means that leads to something prohibited, then it is
not allowed. Therefore, when addressing men, women should
not make their voices soft.
Because Allah forbade women to speak softly, it may be
thought that they are instructed to make their voices harsh. In
order to ward off this notion, Allah says: {but speak in an
appropriate manner} that is, one that is not harsh or rough, just
as it is not soft and alluring.
Think about how Allah says {do not speak too softly}, and
He did not say “do not speak softly”, because what is prohibited
is soft speech that is alluring to men, in such a manner that
anyone who hears it may be moved with desire. This is different
from speaking in a gentle manner in which there is no alluring
softness; rather it has the quality of being confident and firm
when dealing with an opponent. No one would be moved with
desire when hearing this. Hence Allah praised His Messenger ‫ﷺ‬
for his gentleness, as He said:
{It is by the mercy of Allah that you deal gently with
them...} (Al 'Imran 3: 159)
347
And He said to Moosa and Haroon:
{Go, both of you, to Pharaoh, for he has indeed
transgressed all bounds. But speak to him gently, so that
perhaps he may pay heed or fear Allah.} (Ta Ha 20: 43-44)
The fact that Allah says {lest one in whose heart is a disease
should be moved with desire} in conjunction with the command
to restrain carnal desires, and praise for men and women who
do so, as well as the prohibition on approaching or coming near
unlawful sex, indicates that if a person sees such an inclination
in himself, and realizes that he is tempted to commit prohibited
deeds when he sees or hears the words of someone to whom he
is attracted, and finds himself motivated to do that which is
forbidden, he should remember that this is a disease. Therefore,
he should strive to combat this disease, put an end to evil
thoughts that may lead to trouble, strive to overcome this
serious malady, and ask Allah to protect him and guide him. This
is all included in the command to restrain carnal desires.
{Stay in your homes} that is, remain there because that is
safer and more protecting for you {and do not flaunt your
charms as was done during the former [times of] ignorance}
that is, do not go out often, wearing adornment or perfume, as
was the custom among the people of the former times of
ignorance, who had no knowledge or religious commitment. All
of this is aimed at warding off evil and that which leads to it.
348
(98) Allah has prepared forgiveness and an immense
reward for them
‫ن‬ َ‫ن َوٱ �ﻟ ُﻤ ْﺆﻣ َﻨ ٰ�ﺖ َوٱ �ﻟ َﻘ ٰ�ﻨﺘ ن‬ َ‫ن َوٱ �ﻟ ُﻤ ْﺴﻠ َﻤ ٰ�ﺖ َوٱ �ﻟ ُﻤ ْﺆﻣﻨ ن‬ َ‫إ ﱠن ٱ �ﻟ ُﻤ ْﺴﻠﻤ ن‬
‫ِِي‬ ِ ِ ‫ِ ِي‬ ِ ِ ‫ِِي‬ ِ
‫�ﻦ َوٱ ﱠ‬ َ ٰ ‫نَ َ ﱠ ٰ ٰ َ ﱠ‬ َ ‫َوٱ �ﻟ َﻘ ٰ�ﻨ َﺘ ٰ�ﺖ َوٱ ﱠ‬
‫� ِت‬ ٰ َ ‫ﻟﺼ ٰ� ِب‬ �� ‫ﻟﺼ ٰ� ِﺪ ِﻗ ين وٱﻟﺼ� ِﺪﻗ� ِﺖ وٱﻟﺼ� ِب‬ ِ ِ
‫ﻟﺼ ٰٓ� ِﺌ ِﻤ ي ن‬
َ‫ن‬ ‫ن َوٱ �ﻟ ُﻤ َﺘ َﺼ ﱢﺪ َﻗ ٰ�ﺖ َوٱ ﱠ‬ َ‫ن َوٱ �ﻟ َﺨ ٰ�ﺸ َﻌ ٰ�ﺖ َوٱ �ﻟ ُﻤ َﺘ َﺼ ﱢﺪﻗ ن‬ َ‫َوٱ �ﻟ َﺨ ٰ�ﺸﻌ ن‬
ِ ‫ِي‬ ِ ِ ‫ِ ِي‬
ً‫� �ﻛﺜ ي�ا‬ َ � ‫�ﻦ ٱ‬ َ ‫فَ ُ ُ َ ُ ْ َ � َ ٰ � ٰ َ ﱠ‬ ٰ َ � َ ٰ َ ٰٓ ‫َ ﱠ‬
ۭ ِ � ‫ﻛ‬
� ِ ‫ﻟﺬ‬ ‫ٱ‬‫و‬ ‫ﺖ‬ ِ � ‫ﻈ‬ ‫ﻔ‬ِ � ‫ﺤ‬ ‫ﻟ‬ ‫ٱ‬‫و‬ ‫ﻢ‬‫ﻬ‬ ‫وﺟ‬ ‫ﺮ‬ ‫ﻓ‬ ‫ن‬ ‫وٱﻟﺼ� ِﺌﻤ� ِﺖ وٱﻟ ِ ِ ي‬
‫ﻈ‬ ‫ﻔ‬ � ‫ﺤ‬
ً‫� �ﻟ ُﻬﻢ ﱠﻣ ْﻐﻔ َﺮ ًة َو �أ ْﺟ �ﺮا َﻋﻈ�ﻤﺎ‬ ُ � ‫َوٱ ﱠﻟﺬﻛ َ ٰﺮت �أ َﻋ ﱠﺪ ٱ‬
ۭ ِ ۭ ِ ِ ِ
[٣٥ : ‫]اﻷﺣﺰاب‬
For 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, men who fast and women who fast, men
who restrain their carnal desires and women who do likewise,
men who remember Allah much and women who do likewise
- for them Allah has prepared forgiveness and an immense
reward.
349
Having mentioned the reward of the wives of the
Messenger ‫ﷺ‬, and their punishment if they do not comply, and
stating that they are not like other women, Allah now speaks of
other women. Because the rulings on men and women are the
same, Allah says:
{For Muslim men and Muslim women} that is, with regard
to visible actions and rulings, if they comply with them
{believing men and believing women} this refers to inward
actions, namely beliefs and deeds of the heart
{obedient men and obedient women} who are obedient to
Allah and His Messenger ‫ﷺ‬
{truthful men and truthful women} who are true in their
words and deeds
{patient men and patient women} who are patient in
bearing hardship and calamity
{humble men and humble women} who are humble in all
circumstances, especially in worship, and especially in prayer
{charitable men and charitable women} who give in
charity, both obligatory and voluntary
{men who fast and women who fast} which includes both
obligatory and supererogatory fasts
350
{men who restrain their carnal desires and women who do
likewise}, refraining from zina (unlawful sex) and that which
leads to it
{men who remember Allah much and women who do
likewise} that is, they remember Him at most times, especially
at times when specific dhikr is to be recited, such as in the
morning and afternoon, and following the obligatory prayers.
{for them} that is, for these people who are described in
these glowing terms as possessing these noble characteristics,
which include beliefs, deeds of the heart, physical deeds, spoken
words, and doing acts that may benefit oneself or others, as well
as doing good deeds and refraining from evil deeds, for the one
who does these things has established the religion in the fullest
sense, both outwardly and inwardly, and has attained Islam,
eeman (faith) and ihsan.
{Allah has prepared forgiveness} - Allah will reward them
for their deeds with forgiveness of their sins, because good
deeds erase bad deeds
{and an immense reward} that cannot be estimated except
by the One Who gives it, of that which no eye has seen, no ear
has heard, nor has it ever crossed the mind of man. We ask Allah
to make us among them.
351
(99) O you who believe, fear Allah and say what is
appropriate.
ً َ ً ْ َ � � ُ َ َ � � ُ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ﱠ‬
ْ‫( ُ� ْﺼﻠ ْﺢ �ﻟ ��ﻢ‬٧٠) ‫�ﺪا‬
ِ ۭ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﺗﻘﻮا ٱ� وﻗﻮﻟﻮا ﻗﻮۭ� ﺳ ِﺪ‬
�َْ َ َ ْ ََ ُ � ُ ََ َ� ُ َ َ ْ� َ ُُ ْ� � ْ ْ ََ ْ� �َٰ ْ �
‫أﻋﻤ�ﻠ�ﻢ و�ﻐ ِﻔﺮ ﻟ�ﻢ ذﻧ��ﻢ وﻣﻦ � ِﻄ �ﻊ ٱ� ورﺳﻮﻟﻪۥ ﻓﻘﺪ ﻓﺎز ﻓﻮزا‬
� ‫َﻋﻈ‬
(٧١) ‫�ﻤﺎ‬ ِ
[٧١-٧٠ : ‫]اﻷﺣﺰاب‬
O you who believe, fear Allah and say what is appropriate (70)
for then He will guide you to do righteous deeds and forgive
you your sins. Whoever obeys Allah and His Messenger will
surely achieve a great triumph (71)
Here Allah instructs the believers to fear Him in all
situations, in private and in public, and He specifically mentions
and encourages saying what is appropriate. That means saying
the right thing and that which is as close as possible to that which
is right and proper when one is not certain, such as reciting
Qur'an or dhikr, or enjoining what is right and forbidding what is
wrong, learning and teaching knowledge, and being very keen to
find the correct understanding of various issues, following every
352
path and taking all measures that will help one to achieve that.
Part of saying what is appropriate is speaking in a kind and gentle
manner when addressing people, being sincere and advising
people to do that which is more appropriate and correct.
Then Allah tells us what will result from fearing Him and
saying what is appropriate:
{for then He will guide you to do righteous deeds} that is,
that will be the reason for your deeds becoming righteous and
the way for them to be accepted, because by means of fearing
Allah, deeds become acceptable. This is like the verse in which
Allah says: {...Verily, Allah only accepts from those who fear
Him.} (al-Ma' idah 5: 27)
Therefore, a person will be guided thereby to do righteous
deeds, and Allah will also make his deeds good, by protecting
them from that which could spoil them, and by granting and
multiplying the reward for them. By the same token, not fearing
Him properly and not saying what is appropriate is a cause of
deeds becoming corrupted and not accepted, and it will not lead
to the same results.
{and} moreover, He will {forgive you your sins} that are the
cause of doom. So fearing Allah will cause all of one's affairs to
be rectified and become sound, and will ward off all kinds of
harm. Hence Allah says: {Whoever obeys Allah and His
Messenger will surely achieve a great triumph}.
353
(100) You are in need of Allah, whereas Allah is
Self-Sufficient.
ُ َ � ‫َ ٰٓ � ﱡ َ ﱠ ُ � ُ ُ � ُ َ َ � ُ � � َ � ُ ُ َ � َ ف ﱡ‬
‫ٱ� ۖ وٱ� ﻫﻮ ٱﻟﻐ ِى ٱﻟﺤ ِﻤ�ﺪ‬
ِ �‫ﻳ�ﺄﻳﻬﺎ ٱﻟﻨﺎس أﻧﺘﻢ ٱﻟﻔﻘﺮاء ِإ‬
[١٥ : ‫]ﻓﺎﻃﺮ‬
O people, it is you who are in need of Allah, whereas Allah is
Self-Sufficient, Worthy of all praise.
[Surah Fatir 35:15]
Here Allah addresses all people and tells them about their
real situation and that they are in need of Allah in all ways.
They are in need of His bringing them into existence; were
it not for His bringing them into existence, they would not exist.
They are in need of His giving them physical strength,
faculties and senses; were it not for His giving them these things,
they would not be able to do any deeds.
They are in need of His providing them with nourishment,
provision and blessings, both visible and hidden; were it not for
His bestowing His bounty and kindness, and making things easy
for them, they would not have attained any provisions or
blessings.
354
They are in need of His warding off harm from them,
averting troubles and relieving them of stress and hardship;
were it not for His warding off these things from them, relieving
them of distress and removing hardship from them, their
hardships and calamities would have been ongoing.
They are in need of His taking care of them in all ways. They
need to turn to Him, love Him, worship Him and devote their
worship to Him alone. If He does not help them and guide them
to do that, they will be doomed and they will become corrupt
spiritually, psychologically and in all their affairs.
They are in need of His teaching them what they do not
know and guiding them to that which is in their best interests.
Were it not for His teaching them, they would not have learned;
were it not for His guiding them, their situation would not have
been rectified. They are inherently in need of Him in all ways,
whether they realize some of those ways or not.
But the one among them who is guided is the one who
constantly realizes and is aware of his need for Allah in all his
religious and worldly affairs, and he beseeches Him and asks Him
not to leave him to his own devices for even the blink of an eye,
and asks Him to help him in all his affairs, bearing this in mind at
all times. Such a one is more deserving of complete help from his
Lord and God, Who is more compassionate towards him than a
mother towards her child.
355
{whereas Allah is Self-Sufficient, Worthy of all praise} that
is, He is the One Who is completely self-sufficient in all ways, so
He has no need of what His creation needs. That is because of
the perfect nature of His attributes, all of which are attributes of
perfection and majesty.
One aspect of His being self-sufficient is that He meets all
the needs of creation in this world and the hereafter.
{Worthy of all praise} in His essence, in His names because
they are most beautiful, in His attributes because they are most
sublime, and in His deeds because they are based on generosity,
kindness, justice, wisdom and mercy, and He is praiseworthy in
His commands and prohibitions. So He is praiseworthy for what
He is and what He does, and He is praiseworthy for being self-
sufficient.
356
(101) Only those who have knowledge truly fear Allah
َ � ‫� ُ � َ ٰٓ ُ � ﱠ‬
ٌ‫ٱ� َﻋ� ٌ�ﺰ َﻏ ُﻔﻮر‬ َ ْ َ� َ‫ﱠ َ َ ْ ش‬
� ‫ِإﻧﻤﺎ �ﺨ� ٱ� ِﻣﻦ ِﻋب ِﺎد ِە ٱﻟﻌﻠﻤ�ﺆا ۗ ِإن‬
[٢٨ : ‫]ﻓﺎﻃﺮ‬
Among His slaves, only those who have knowledge truly fear
Allah. Verily Allah is Almighty, Oft-Forgiving.
[Surah Fatir 35:28]
{Among His slaves, only those who have knowledge truly
fear Allah}. The more a person knows about Allah, the more he
will fear Him, and this fear of Allah will make him refrain from sin
and prepare to meet the One Whom he fears. This is indicative
of the virtue of knowledge, because it prompts one to fear Allah,
and those who fear Him are the ones who will be honored by
Him, as He says elsewhere: {…Allah is pleased with them and
they are pleased with Him. That is for those who fear their
Lord} (al-Bayyinah 98: 8)
357
(102) The inhabitants of paradise will be busy in their
rejoicing on that day
‫ُ ْ َ �ْ َٰ ُ ُ ْ ف‬ َ ُ َٰ ۢ ُ ُ ‫ﱠ � ْ َ ٰ َ � َ ﱠ �َ ْ َ ف‬
�ِ ‫( ﻫﻢ وأزو ﺟﻬﻢ‬٥٥) ‫ِإن أﺻﺤ�ﺐ ٱﻟﺠﻨ ِﺔ ٱﻟﻴﻮم ِ� ﺷﻐ ٍﻞ ﻓ� ِﻜﻬﻮن‬
َ ُ ‫�ُ ْ َ َٰ َ ٌ َ�ُ ﱠ َ ﱠ‬ َ � ‫ُﱠ‬ �ََ ْ � َ ٰ�
‫( ﻟﻬﻢ ِﻓﻴﻬﺎ ﻓ� ِﻜﻬ ۭﺔ وﻟﻬﻢ ﻣﺎ �ﺪﻋﻮن‬٥٦) ‫ِﻇﻠ� ٍﻞ ﻋ� ٱﻷرا ِﺋ ِﻚ ﻣﺘ ِ��ﻮن‬
ۢ ‫ﱠ‬ ‫َ �ٰ ٌ َ ْ ً ﱢ ﱠ ﱟ‬
(٥٨) ‫�ﻢ‬ٍ ‫( ﺳﻠ� ۭﻢ ﻗﻮۭ� ﻣﻦ رب ر ِﺣ‬٥٧)
[٥٨-٥٥ : ‫]�ﺲ‬
Verily the inhabitants of paradise will, on that day, be busy in
their rejoicing (55) they and their spouses reclining on couches
in the shade (56) There they will have fruit and all that they
ask for (57) Salam (peace be on you) - a word [of salutation]
from a Lord Most Merciful (58)
[Surah Ya-Seen 36:55-58]
Having stated that each person will be requited only for
what he did, Allah now refers to the requital of both groups,
starting with the reward of the people of paradise. He tells us
that on that day, they will {be busy in their rejoicing} that is,
their souls will be rejoicing, having all that one may desire, that
may delight the eye, and all that anyone could wish for. That will
include the joy of being with beautiful spouses, as Allah says:
358
{and their spouses} of the hoor al-‘een, {on couches in the
shade} that is, they will be reclining on beautiful adorned
couches, wearing beautiful adorned garments, in complete
comfort, relaxed and secure, enjoying perfect pleasure.
{There they will have fruit} in abundance, all types of
delicious fruits, grapes, figs, pomegranates and others
{and all that they ask for} that is, whatever they request
and wish for, they will get.
They will also have {Salam (peace be upon you) - a word [of
salutation]} coming to them {from a Lord Most Merciful}. This
refers to the Lord addressing the people of paradise and greeting
them. If the Most Merciful Lord gives them a salutation of peace,
they will attain perfect peace and well-being in all aspects, and
they will receive this salutation, which is such that no salutation
is more sublime than it and there is no blessing like it. So what
do you think of a salutation from the King of Kings, the Almighty
Lord, the Most Kind, the Most Merciful, to the people of His
paradise, who have attained His pleasure and He will never be
angry with them?
Were it not that Allah has decreed that they will never die,
their hearts might be displaced out of joy, pleasure and
happiness. We hope that our Lord will not deprive us of that
bliss, and that He will grant us the joy of gazing upon His noble
Countenance.
359
(103) With them will be chaste women with big
beautiful eyes who restrain their glances
ُ َٰ َ ٌ � ْ ‫� ۟ � ٰٓ َ � ُ ْ ْ ٌ ﱠ‬ َ‫ٱ� �ٱﻟ ُﻤ ْﺨ �ﻠﺼ ن‬ � َ َ ‫ﱠ‬
ۖ ‫( ﻓﻮ ِ�ﻪ‬٤١) ‫ﻮم‬ ۭ ‫ﻠ‬ ‫ﻌ‬ ‫ﻣ‬ ‫ق‬ ‫ز‬
ۭ � ‫ر‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﻚ‬ ‫ﺌ‬
ِ �‫ﻟ‬‫و‬ ‫أ‬ ( ٤٠ ) ‫ن‬ ‫ِ ي‬ ِ ‫ِإ� ِﻋبﺎد‬
(٤٤) ‫ن‬ َ‫� ۢر ﱡﻣ َﺘ َﻘ ٰ�بﻠ ن‬ ُ ُ �ٰ �َ
‫ﻋ‬ (٤٣ ) ‫�ﻢ‬ ‫ﻌ‬
‫ﱠ‬
‫ٱﻟﻨ‬ ‫ﺖ‬ ٰ
�
‫ف َ ﱠ‬
‫ﻨ‬ ‫ﺟ‬ � ( ٤٢ ) ‫ﻮن‬
َ ُ َ� ‫َ ُ ﱡ‬
‫وﻫﻢ ﻣ�ﺮﻣ‬
‫ِِي‬ � ِ ِ ِ ِ
َ َ َ ‫َْ َ �َ �ﱠ ۢ � ﱠ‬ ‫ﱠ‬ ‫ﱢ‬ ۢ �� ْ ‫ﺎف َﻋ �ﻠ‬
ُ َ ُ
‫ض‬
‫( � ِﻓﻴﻬﺎ‬٤٦) ‫( ﺑ�ﻀﺎء ﻟﺬ ٍة ﻟﻠﺸ� �� ِ� ين‬٤٥) ‫ن‬ٰ ‫ف‬ ‫ﻌ‬ ‫ﻣ‬ ‫ﻦ‬ ‫ﻣ‬ ‫س‬ ‫ﺄ‬ ‫ك‬ ‫ب‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻴ‬ ‫�ﻄ‬
�‫ِي‬ � ِ ِ
ٌ ‫ف‬ ْ ‫َ َ ُ ْ َٰ َٰ ُ ﱠ‬ َ ُ َ‫َ ْ ٌ َ َ ُ ْ َ ْ َ ُ فف‬
(٤٨) ‫ن‬ ۭ ‫( و ِﻋﻨﺪﻫﻢ ﻗ� ِ�ت ٱﻟﻄﺮ ِف ِﻋ ي‬٤٧) ‫ﻏﻮ ۭل و� ﻫﻢ ﻋﻨﻬﺎ ﻳ�ﻓﻮن‬
ٌ ُ � ‫� �ﱠ ُ ﱠ َ ْ ٌ ﱠ‬
(٤٩) ‫ﻮن‬ ۭ ‫ﺾ ﻣ �ﻨ‬ ۭ �‫كﺄﻧﻬﻦ ﺑ‬
[٤٩-٤٠ : ‫]اﻟﺼﺎﻓﺎت‬
However, for the chosen [and sincere] slaves of Allah (40)
there will be provisions that are known [for their beauty and
delicious taste] (41) fruits of various kinds; and they will be
honored (42) in gardens of delight (43) seated on couches
facing one another (44) A cup will be passed around among
them with wine from a flowing spring (45) white and delicious
to those who drink it (46) It will not cause any harm, nor will
they be intoxicated by it (47) And with them will be chaste
women with big beautiful eyes who restrain their glances (48)
as if they are eggs carefully guarded (49)
[Surah as-Saafaat 37:40-49]
360
{And with them will be chaste women with big beautiful
eyes who restrain their glances} that is, with the people of
paradise, with big beautiful eyes, reaching the pinnacle of beauty
and restraining their glances.
What is meant is either that this beautiful and chaste
woman restrains her glance and looks only at her husband,
because of her chastity, and she does not look beyond him to
anyone else, and because of the perfection and beauty of her
husband, which is such that she does not want anyone else in
paradise but him; or it may be the phrase translated as {restrain
their glances} means that they are so beautiful that the husband
looks only at his spouse, and restrains his glance which indicates
that his thoughts and love are only for her. Both meanings are
possible and both are sound.
All of this is indicative of the beauty of both men and
women in paradise and their love for one another, which is such
that no one would look at anyone else and they will all be
extremely chaste; there will be no envy or resentment or
grudges, because of the absence of the causes thereof.
{with big beautiful eyes} this refers to the beauty of the eye
and its lovely shape
{as if they} namely the hoor al-‘een {are eggs carefully
guarded} that is, covered. That is because of their beauty and
purity, and indicates that their colors are the most beautiful of
361
colors and the most delightful to behold, with no blemishes or
dark patches.
362
(104) We have sent down to you the Book with the
truth, so worship Allah with sincere devotion.
َ‫( إ ﱠﻧ �ﺎ �أ َﻧﺰ�ﻟ َﻨ �ﺎ إ �ﻟ ْ� َﻚ ٱ �ﻟ� َﺘ ٰ�ﺐ‬١) ‫�ﻞ ٱ �ﻟ� َﺘ ٰ�ﺐ ﻣ َﻦ ٱ �� ٱ �ﻟ َﻌ��ﺰ ٱ �ﻟ َﺤﻜ�ﻢ‬
ُ �‫َﺗ ن ن‬
ِ ِ ِ ِ ِ � � ِ ِ ِ ِ �
َ ‫� ُ ﱢ‬ ْ َ� ُْ ‫� َ ﱢ‬ َ
(٢) ‫� ُﻣﺨ ِﻠ ۭ ًﺼﺎ ﻟﻪ ٱﻟﺪﻳﻦ‬ ‫ِبﭑﻟﺤﻖ ﻓﭑﻋب ِﺪ ٱ‬
[٢-١ : ‫]اﻟﺰﻣﺮ‬
The revelation of the Book is from Allah, the Almighty, the
Most Wise (1) Verily We have sent down to you [O
Muhammad] the Book with the truth, so worship Allah, with
sincere devotion to Him alone (2)
[Surah az-Zumar 39:1-2]
Here Allah tells us of the greatness of the Qur'an and the
majesty of the One Who spoke it and from Whom it came down.
For it came down from Allah, the Almighty, the Most Wise, the
One Who is the object of worship and love for humankind. That
is because of His greatness and perfection, and His might by
which He subjugates all creatures, and everything surrenders to
Him; all wisdom is in His creation and His command.
So the Qur'an has come down from One Who is like this;
speech is an attribute of the speaker, and the attribute is
363
connected to the one who possesses that attribute. Therefore,
just as Allah is perfect in all aspects, and there is none like unto
Him, so too His word is perfect in all aspects, and there is nothing
like it. This alone is sufficient to describe the Qur'an and highlight
its sublime nature.
But - moreover - in order to highlight the level of perfection
of the Qur'an, Allah mentions the one to whom it was revealed,
namely Muhammad ‫ﷺ‬, who is the noblest of creation. Thus it is
known that it is the noblest of books, and what it contains is the
truth. It was sent down with the truth, concerning which there is
no doubt, to bring humankind forth from the depths of darkness
to the light. It was sent down containing the truth with regard to
what it tells of the stories of the past and the future, and what it
prescribes of just rulings. Everything it mentions is the greatest
type of truth in all respects, and there is nothing beyond the
truth except misguidance.
As the Qur'an was sent down from the true God, containing
truth to guide humankind, to the best of humankind, the blessing
of its sending is immense, and thanks must be given for that.
That is to be done by devoting worship to Allah alone. Therefore,
He says: {so worship Allah, with sincere devotion to Him alone}
that is, devote to Allah alone all your worship, complying
outwardly and inwardly with His commands. This refers to Islam,
faith and ihsan, which means focusing one's devotion on Allah
alone, seeking thereby His pleasure and not focusing on anything
else.
364
(105) Are they equal, those who know and those who
do not know?
َ َ ْ َ � ُ ْ َ َ َ َ �� ُ َ ْ َ ً �َ َ ً َ ْ � َ �َ َ ٌ َٰ َ ُ ْ ‫� ﱠ‬
‫ﺎﺧﺮة و�ﺮﺟﻮا رﺣﻤﺔ‬ ِ �‫ﺎﺟ ۭﺪا وﻗﺎ ِﺋ ۭﻤﺎ �ﺤﺬر ٱﻟ‬ ِ ‫أﻣﻦ ﻫﻮ ﻗ� ِﻨﺖ ءاﻧﺎء ٱﻟ� ِﻞ ﺳ‬
ُ‫ﻮن ۗ إ ﱠﻧ َﻤﺎ َﻳ َﺘ َﺬ �ﻛﺮ‬
َ ُ�َْ َ َ � َ َ ُ �َْ َ � َ ْ َ ْ َ ْ ُ ‫َﱢ‬
ِ ‫ﻤ‬ ‫ﻠ‬‫ﻌ‬ � � ‫ﻳﻦ‬ ‫ﺬ‬
ِ ‫ٱﻟ‬‫و‬ ‫ﻮن‬ ‫ﻤ‬ ‫ﻠ‬ ‫ﻌ‬� ‫ﻳﻦ‬ ‫ﺬ‬
ِ ‫ٱﻟ‬ ‫ى‬‫ﻮ‬� ‫ﺘ‬‫ﺴ‬ � ‫ﻞ‬ ‫ﻫ‬ ‫ﻞ‬ ‫ﻗ‬ ۗ ‫ۦ‬‫ﻪ‬ِ �‫ر‬
ٰ َ �َ ْ � � ۟ �
‫أوﻟﻮا ٱﻷﻟﺒ� ِﺐ‬
[٩ : ‫]اﻟﺰﻣﺮ‬
[Can such a disbeliever, who is destined for hell, be better
than] one who is constant in worship, spending the night
prostrating and standing [in prayer], fearful of the hereafter
and hoping for the mercy of his Lord? Say: Are they equal,
those who know and those who do not know? It is only
people of understanding who will pay heed.
[Surah az-Zumar 39:9]
This is a contrast between the one who strives in worship of
Allah and one who does not, between one who has knowledge
and one who is ignorant. This is something that is well
established in people’s minds, and it is known for certain that
they are different. The one who turns away from obeying his
Lord and follows his own whims and desires is not like one who
365
is constant in worship and obeys Allah by doing the best act of
worship, namely prayer, at the best of times, which is during the
night. Allah describes him as doing a great deal of the best of
deeds, then He describes him as having fear and hope. The
reason for his fear is punishment in the hereafter for what he did
of sins, and the reason for his hope is the mercy of Allah. Thus
Allah describes him in terms of both inward and outward acts of
obedience.
{Say: Are they equal, those who know} their Lord and know
what He has prescribed of religious duties, what He has
prescribed of requital, and what He has of reasons and wisdom
behind what He prescribes
{and those who do not know} any of that? The two groups
are not equal, just as night and day, light and darkness, water
and fire are not equal.
{It is only people of understanding} that is, people of clear
and smart minds {who will pay heed} when they are reminded,
for they are the ones who give precedence to that which is
superior over that which is inferior. Therefore, they give
precedence to knowledge over ignorance, obedience to Allah
over disobedience towards Him, because they have minds with
which they can see the consequences of their actions. This is in
contrast to those who have no understanding or reason, and
therefore take their whims and desires as their god.
366
(106) Those who are patient will be rewarded
abundantly without measure
ۢ َ ْ َ ُ َ ْ � َ ُ ٰ ‫ﱠ‬ ‫ﱠ َ ُ َ فﱠ‬
ٍ ‫ِإﻧﻤﺎ ﻳﻮ� ٱﻟﺼ� ِب�ون أﺟﺮﻫﻢ ِبﻐ ي �� ِﺣﺴ‬
‫ﺎب‬
[١٠ : ‫]اﻟﺰﻣﺮ‬
Verily those who are patient and steadfast will be rewarded
abundantly, without measure.
[Surah az-Zumar 39:10]
{Verily those who are patient and steadfast will be
rewarded abundantly, without measure} this is general in
meaning and applies to all types of patience: patience in
accepting the decree of Allah, even if it is painful, so they do not
complain about it; patience in refraining from sin and not
committing it; and patience in obeying Allah, so that they do it.
Allah has promised those who are patient their reward without
measure, that is, without limit or counting. That is only because
of the virtue and high status of patience before Allah, for it helps
in all things.
367
(107) O my slaves who have transgressed against
themselves, do not despair of the mercy of Allah.
‫ﱠ‬ � َ ْ ‫ﱠ‬ � ُ ََْ َ ْ ُ � ٓ �َ � ُ َ ْ � َ � َ َ َٰ ْ ُ
‫ٱ� ۚ ِإن‬ ِ ‫� أﻧﻔ ِﺴ ِﻬﻢ � ﺗﻘﻨﻄﻮا ِﻣﻦ رﺣﻤ ِﺔ‬ ٰ ‫ﻗﻞ ﻳ� ِﻌب ِﺎدى ٱﻟ ِﺬﻳﻦ أ�ﻓﻮا ﻋ‬
� ُ ‫�ﻌﺎ ۚ إ ﱠﻧ ُﻪۥ ُﻫ َﻮ �ٱﻟ َﻐ ُﻔ‬ َ ُ ‫�َ َْ ُ ﱡ‬
ٰ�� ‫( َوأ ِﻧ ُيﺒ ٓﻮ �ا ِإ‬٥٣) ‫�ﻢ‬
ُ ‫ٱﻟﺮﺣ‬
ِ
‫ﻮر ﱠ‬
ِ
� ‫ﻮب َﺟﻤ‬
ِ ‫ٱ� �ﻐ ِﻔﺮ ٱﻟﺬﻧ‬
َ ُ َ ُ َ ‫َْ � َ� َ �ُ � َ َ ُ ُ ﱠ‬ ُ � � ُ ْ �َ ْ� ‫َﱢ‬
(٥٤) ‫ر��ﻢ وأﺳ ِﻠﻤﻮا ﻟﻪۥ ِﻣﻦ ﻗب ِﻞ أن �ﺄ ِﺗ��ﻢ ٱﻟﻌﺬاب ﺛﻢ � ﺗﻨ�ون‬
[٥٤-٥٣ : ‫]اﻟﺰﻣﺮ‬
Say [Allah says]: O My slaves who have transgressed against
themselves [by sinning greatly], do not despair of the mercy of
Allah, for verily Allah forgives all sins. Verily it is He Who is the
Oft-Forgiving, Most Merciful (53) Turn to your Lord [in
repentance] and submit to Him before the punishment comes
upon you, for then you will not be helped (54)
[Surah az-Zumar 39:53-54]
Here Allah tells His slaves who have transgressed against
themselves (by sinning greatly) of His immense generosity, and
He urges them to turn to Him before they are not able to do so.
{Say} O Messenger ‫ﷺ‬, and those who follow him in calling
people to the religion of Allah, and tell people that their Lord
says:
368
{O My slaves who have transgressed against themselves
[by sinning greatly} by following what their own selves call them
to and striving in doing that which angers the Knower of the
unseen
{do not despair of the mercy of Allah} that is, do not give
up hope thereof, lest your actions lead you to doom and you say:
Our sins are so many and our faults have accumulated, and we
have no way to rid ourselves of them or relieve ourselves of
them, then as a result of that you persist in sinning and
accumulating sin until it brings upon you the wrath of the Most
Gracious. Rather you should recognize your Lord by His names
that are indicative of His generosity and kindness, and
understand that He {forgives all sins} including the ascription of
partners to Him, murder, fornication, riba (usury), wrongdoing
and other sins, major and minor
{Verily it is He Who is the Oft-Forgiving, Most Merciful}
that is, forgiveness and mercy are His attributes, and these two
attributes are essential and constant; He is always thus and His
mercy is continually manifested throughout the universe. His
Hands are constantly bestowing bounties throughout the night
and day, and He continually bestows blessings and favors upon
His slaves, secretly and openly. Giving is dearer to Him than
withholding, and divine mercy takes precedence over divine
wrath and prevails over it. But there are means of attaining His
forgiveness and mercy, and if a person does not take these
prescribed measures, then he will have closed to himself the
369
door of mercy and forgiveness. The greatest of these means - in
fact the only means - is turning to Allah alone in sincere
repentance, calling upon Him, beseeching Him, showing
devotion to Him and worshipping Him. So strive hard to take this
important measure and follow this great path.
Hence Allah enjoins us to turn to Him and to hasten to do
so: {Turn to your Lord} with all your heart
{and submit to Him} in your physical actions. When turning
to Allah is mentioned on its own, it includes physical actions;
when it is mentioned in conjunction with submission, as is the
case here, then the meaning is as we have mentioned.
The words {Turn to your Lord [in repentance] and submit
to Him} are indicative of sincerity, because without sincerity,
deeds - whether outward or inward - are of no benefit
whatsoever.
{before the punishment comes upon you} and cannot be
warded off {for then you will not be helped}.
370
(108) Call upon Me; I will answer your prayer.
‫َ َ َ َ ﱡ � ُ ْ ُ نٓ � ْ َ ْ � � ْ ﱠ � َ َ ْ َ � ُ َ َ ْ َ َ ت‬
‫ﻮى أﺳﺘ ِﺠﺐ ﻟ�ﻢ ۚ ِإن ٱﻟ ِﺬﻳﻦ �ﺴﺘ� ِب�ون ﻋﻦ ِﻋبﺎد ِى‬
ِ ‫وﻗﺎل ر��ﻢ ٱدﻋ‬
َ َ َ‫َ َْ ُ � َ َ َ ﱠ‬
‫اﺧ ��ﻦ‬
ِ ‫ﺳ�ﺪﺧﻠﻮن ﺟﻬﻨﻢ‬
‫د‬
[٦٠ : ‫]ﻏﺎﻓﺮ‬
Your Lord says: Call upon Me; I will answer your prayer. Verily
those who are too arrogant to worship Me will enter hell in
humiliation.
[Surah Ghafir 40:60]
By His kindness towards His slaves and the immense
blessings He bestows upon them, Allah called them to that which
is in their best interests in both spiritual and worldly terms, and
He instructed them to call upon Him, meaning both the
supplication of worship and the supplication of asking for what
they need. He promised to respond to them, and He warned
them against being too arrogant to do that.
{Verily those who are too arrogant to worship Me will
enter hell in humiliation} that is, they will be humiliated and
despised, suffering a combination of punishment and
humiliation, as a requital for their arrogance.
371
(109) Verily those who say: Our Lord is Allah, then
remain steadfast.
� ُ َ َ ‫ﱠ � َ َ � � َ ﱡ َ � ُ ُ ﱠ ْ َ َ ٰ ُ � َ َ فَ فﱠ ُ َ � ْ ُ � َ � ٰٓ � ُ � ﱠ‬
‫ِإن ٱﻟ ِﺬﻳﻦ ﻗﺎﻟﻮا ر�ﻨﺎ ٱ� ﺛﻢ ٱﺳﺘﻘ�ﻤﻮا ﺗﺘ�ل ﻋﻠﻴ ِﻬﻢ ٱﻟﻤﻠ� ِﺌﻜﺔ أ� ﺗﺨﺎﻓﻮا‬
‫َ ْ ُ �ْ َ� ُ � ْ ف‬ َ ُ َ ُ ْ ُ � ‫َ َ َ ْ َ ُ � َ �ْ ش ُ � � َ ﱠ � ت‬
�ِ ‫( ﻧﺤﻦ أو ِﻟ�ﺎؤ�ﻢ‬٣٠) ‫و� ﺗﺤﺰﻧﻮا وأ� ِ�وا ِبﭑﻟﺠﻨ ِﺔ ٱﻟ ِى ﻛﻨﺘﻢ ﺗﻮﻋﺪون‬
َ ْ � �َ ْ � ُ ُ � ٓ َ ْ َ َ َ ْ � �َ َ �� ‫� َ َ ٰ ﱡ َْ َ ف‬
َ‫ﻴﻬﺎ ﻣﺎ‬ ‫ﺎﺧﺮ ِة ۖ وﻟ�ﻢ ِﻓﻴﻬﺎ ﻣﺎ �ﺸﺘ ِ� أﻧﻔﺴكﻢ وﻟ�ﻢ ِﻓ‬ ِ �‫ٱﻟﺤﻴﻮ ِة ٱﻟﺪﻧ�ﺎ و ِ� ٱﻟ‬
ۢ ‫ﱠ‬ ۢ ُ َ ْ ‫ًُُ ﱢ‬ َ ُ ‫َﱠ‬
(٣٢) ‫�ﻢ‬ ٍ ‫ﻮر ر ِﺣ‬
� ‫( ﻧ ۭﺰ� ﻣﻦ ﻏﻔ‬٣١) ‫ﺗﺪﻋﻮن‬
[٣٢-٣٠ : ‫]ﻓﺼﻠﺖ‬
Verily those who say: Our Lord is Allah, then remain steadfast,
to them the angels will come down [at the time of death,
saying]: Fear not, nor grieve; but receive the glad tidings of
paradise which you were promised (30) We have been your
close friends in the life of this world and [will remain so] in the
hereafter. There you will have all that your souls desire and
there you will have all that you ask for (31) a recompense
from One Who is Oft-Forgiving, Most Merciful (32)
[Surah Fussilat 41:30-32]
Here Allah speaks of His close friends, and implicitly offers
encouragement and urges us to follow their example:
372
{Verily those who say: Our Lord is Allah, then remain
steadfast} that is, they acknowledge, speak out loud and are
content with Allah as their Lord and submit to His command,
then they remain steadfast in following the straight path in terms
of knowledge and action. For them there are glad tidings in this
world and in the hereafter.
{to them the angels will come down [at the time of death]}
that is, the noble angels repeatedly come down to them, giving
them glad tidings at the time of death
{[saying]: Fear not} what lies ahead of you
{nor grieve} for what is past. So they will tell them that
there is nothing to worry about in the past or in the future.
{but receive the glad tidings of paradise which you were
promised} for it is due to you and is confirmed, and the promise
of Allah is bound to be fulfilled.
They will also say to them, by way of reassuring them and
giving them glad tidings: {We have been your close friends in
the life of this world and [will remain so] in the hereafter}. They
urge them to do good in this world, making it fair-seeming to
them, and warn them against doing evil deeds, making them
abhorrent in their hearts; and they pray to Allah for them, and
reassure them at times of calamity and fear, especially at the
time of death with its hardships, in the grave with its darkness,
on the Day of Resurrection with its horrors, and on the sirat
(bridge over hell). And in paradise they will congratulate them
373
on having attained the honor of their Lord, and they will enter
unto them from every gate (saying):
{Peace be upon you because you patiently persevered.
How excellent is the ultimate end} (ar-Ra'd 13: 24)
They will also say to them:
{There} in paradise {you will have all that your souls
desire} for it has been prepared and made ready for you, {and
there you will have all that you ask for} that is, all that you
request of anything that you could want or ask for of all kinds of
delights and desires, such as no eye has seen, no ear has heard,
nor has it ever crossed the mind of man.
{a recompense from One Who is Oft-Forgiving, Most
Merciful} this abundant reward and eternal bliss is a
recompense and a gift {from One Who is Oft-Forgiving} and has
forgiven you your sins {Most Merciful} as He has enabled you to
do good deeds, then accepted them from you. So His forgiveness
has removed from you what you feared, and by His mercy He has
helped you to attain what you wanted.
374
(110) Who is better in speech than one who calls people
to Allah
َ ‫ن‬ ‫َ َ ْ � ْ َ ُ َ ًْ ﱢ ﱠ َ َ� � � َ َ َ َ ٰ ً َ َ َ ﱠ‬
‫ٱ� وﻋ ِﻤﻞ ﺻ� ِﻠ ۭﺤﺎ وﻗﺎل ِإﻧ ِى ِﻣﻦ‬ِ �‫وﻣﻦ أﺣﺴﻦ ﻗﻮۭ� ﻣﻤﻦ دﻋﺎ ِإ‬
‫ن‬َ‫�ٱﻟ ُﻤ ْﺴﻠﻤ ن‬
‫ِِي‬
[٣٣ : ‫]ﻓﺼﻠﺖ‬
Who is better in speech than one who calls people to Allah,
does righteous deeds, and says: Verily I am one of those who
submit to Allah [in Islam]?
[Surah Fussilat 41:33]
This appears in the form of a question, but what is meant is
confirmation that no one is better in speech - that is, in words,
manners and attitude, {than one who calls people to Allah} by
teaching the ignorant and exhorting those who are heedless and
turn away; debating with the followers of falsehood by enjoining
worship of Allah in all ways and urging people to worship Him,
making that fair-seeming by all possible means; telling people to
stay away from that which Allah has forbidden and making it
appear abhorrent by any means that will make people refrain,
especially calling people to the religion of Islam, presenting it in
375
the best of terms, debating with its enemies in ways that are
best, speaking out against its opposite, namely disbelief and
polytheism, enjoining what is right and forbidding what is wrong.
Part of calling people to Allah is endearing Him to His slaves
by mentioning in detail His blessings, vast generosity and perfect
mercy, and mentioning His perfect and majestic attributes.
Another aspect of calling people to Allah is encouraging
people to acquire knowledge and learn guidance from the Book
of Allah and the Sunnah of His Messenger ‫ ﷺ‬and urging them to
do that by all possible means, which includes encouraging them
to attain noble characteristics, treating people kindly,
responding to those who behave offensively with kindness, and
enjoining upholding of ties of kinship and honoring parents.
It also includes exhorting people on special occasions, at
special events and times of calamity, in a manner that is
appropriate to the situation. And there are innumerable other
ways of calling people to Allah, which includes calling them to all
that is good and warning against all that is evil.
{does righteous deeds} that is, in addition to calling people
to Allah, he himself hastens to obey the command of Allah, by
doing righteous deeds that are pleasing to his Lord
{and say: Verily I am one of those who submit to Allah [in
Islam]} that is, those who submit to His command and follow His
path. Reaching a high level in this regard means reaching the
level of the strong and true in faith who strive to perfect
376
themselves and perfect others, and who are the rightful heirs of
the Messengers. By the same token, among the worst of people
in speech are those who call people to misguidance and follow
its path.
Between these two levels, the one who attains the highest
level and the one who sinks to the lowest levels, are many other
levels that are known to Allah, all of which are occupied by
people: {For all there will be ranks according to their deeds, for
your Lord is not unaware of what they do.} (al-An’am 6: 132)
377
(111) Repel evil with that which is good
� َ َ ُ َ ْ � َ � ْ َ ْ َُ‫� َ َ َُ ََ ﱠ ﱢ‬ َ َ َ
‫َو� � ْﺴﺘ �ﻮى ٱﻟﺤﺴﻨﺔ و� ٱﻟﺴيﺌﺔ ۚ ٱدﻓﻊ ِبﭑﻟ ِئ ِ� أﺣﺴﻦ ﻓ ِﺈذا ٱﻟ ِﺬى‬
‫ت‬
� َُ َ َ � ‫َ َ ُ� ﱠ َٰ � ﱠ‬ ٌ َ ‫َ ْ َ َ َ َ ْ َ ُ َ َٰ َ ٌ � �ﱠ ُ َ ﱞ‬
‫( وﻣﺎ �ﻠﻘﯩﻬﺎ ِإ� ٱﻟ ِﺬﻳﻦ ﺻ ب�وا‬٣٤) ‫�ﻢ‬ ۭ ‫ﺑيﻨﻚ و�يﻨﻪۥ ﻋﺪ و ۭة كﺄﻧﻪۥ و ِ� ﺣ ِﻤ‬
(٣٥) ‫�ﻢ‬ۢ ‫َو َﻣﺎ ُ� �ﻠ ﱠﻘ ٰﯩ َﻬ �ﺎ إ ﱠ� ُذو َﺣ �ﻆ َﻋﻈ‬
ٍ ِ ِ
[٣٥-٣٤ : ‫]ﻓﺼﻠﺖ‬
Good deeds and evil deeds are not equal. Repel evil with that
which is good, whereupon he between whom and you there
was ill feeling will become like a close friend (34) But none can
attain that except those who are patient, and none can attain
it except one who is blessed with a great share of good and
righteousness (35)
[Surah Fussilat 41:34-35]
{Good deeds and evil deeds are not equal} that is, doing
good deeds and acts of obedience for the sake of Allah is not the
same as doing evil deeds and acts of disobedience that incur His
wrath and do not please Him. Kindness towards people is not the
same as mistreatment of them, whether in essence, description
or requital. {Is the reward of goodness anything but goodness}
(ar-Rahman 55: 60)
378
Then Allah enjoins a specific type of kindness, which may
have a great impact. It is being kind to one who mistreats you, as
He says: {Repel evil with that which is good} that is, if anyone
mistreats you in word or deed, especially one who has great
rights over you, such as relatives, friends and the like, then
respond with kindness towards him. If he cuts you off, then
uphold ties with him. If he wrongs you, then forgive him. If he
speaks ill of you, in your absence or in your presence, then do
not respond in kind; rather forgive him and speak gently to him.
If he forsakes you and does not speak to you, then speak nicely
to him and be the first to greet him with salam. If you respond
to mistreatment with kindness, you will achieve much good.
{whereupon he between whom and you there was ill
feeling will become like a close friend} that is, like one of your
nearest and dearest.
{But none can attain that} that is, no one is enabled to
attain this good characteristic
{except those who are patient} and make themselves bear
with patience that which they dislike, and force themselves to do
that which Allah loves. For people are naturally inclined to
respond to mistreatment in like manner, and not to forgive it, let
alone react with kindness.
But if a person makes himself be patient and obeys the
command of his Lord, and is aware of the immense reward that
this attitude brings, and understands that responding in kind to
379
the one who mistreats him will not benefit him in the slightest
and will only make the enmity worse, and that treating him
kindly will not detract from his status, for whoever humbles
himself for the sake of Allah, Allah will raise him in status, then it
will become easy for him and he will do that with pleasure and
find delight in it.
{and none can attain it except one who is blessed with a
great share of good and righteousness} because it is one of the
characteristics of the elite among humankind, by means of which
a person attains high status in this world and the hereafter; it is
one of the greatest of good characteristics.
380
(112) There is nothing like Him, and He is the All-
Hearing, All-Seeing.
ُ�‫ﻴﻊ �ٱﻟ َبﺼ ي‬ ‫� ٌء ۖ َو ُﻫ َﻮ ﱠ‬
ُ ‫ٱﻟﺴﻤ‬ ْ َ‫ث‬ ْ � َ ْ�
ِ ِ ۭ ‫ﻟ�ﺲ ك ِﻤﺜ ِﻠ ِﻪۦ‬
[١١ : ‫]اﻟﺸﻮرى‬
There is nothing like Him, and He is the All- Hearing, All-
Seeing.
[Surah ash-Shuraa 42:11]
{There is nothing like Him} that is, nothing of His creation
resembles Him and nothing can match Him, whether in His
essence, His names, His attributes or His deeds, because all of
His names are beautiful, all His attributes are attributes of
perfection and might, and by means of His deeds He brought into
being mighty creations, with no partner. So there is nothing like
Him, because He is unique and He alone is perfect in all aspects.
{and He is the All-Hearing} Who hears all voices, in all
languages, expressing all kinds of needs
{All-Seeing} Who sees the movement of a black ant in a
dark night on a solid rock, and He sees nourishment flowing
381
through the veins of tiny creatures and he sees the sap flowing
in the branches of the trees.
This and similar verses offer evidence for the views of Ahl
as-Sunnah wal-Jama’ah who affirm the divine attributes and
deny that His attributes in any way resemble those of created
beings. It offers a refutation of those who liken the divine
attributes to those of created beings, in the words {There is
nothing like Him}; and it offers a refutation of those who deny
the divine attributes (by interpreting them in a manner that
differs from the apparent meaning), in the words {and He is the
All-Hearing, All-Seeing}.
382
(113) Whoever forgives and reconciles, his reward is
with Allah.
َ ُ ‫َ َ َٓ ٰ ُ � َ ﱢ َ ۢ َ ﱢ َ ٌ ﱢ ْ � َ َ َ ْ َ َ َ � ْ � َ َ � ْ ُ ُ َ � � ﱠ‬
� ‫ٱ� ۚ ِإﻧﻪۥ‬
ِ �‫وﺟﺰؤا ﺳيﺌ ٍﺔ ﺳيﺌ ۭﺔ ﻣﺜﻠﻬﺎ ۖ ﻓﻤﻦ ﻋﻔﺎ وأﺻﻠﺢ ﻓﺄﺟﺮەۥ ﻋ‬
� ‫ُ ﱡ‬
َ‫ٱﻟﻈ ٰ�ﻠﻤ ن‬
‫ن‬ ‫ِِي‬ ‫� ِﺤﺐ‬
[٤٠ : ‫]اﻟﺸﻮرى‬
Harm [or offence] may be requited by the like thereof, but
whoever forgives and reconciles, his reward is with Allah;
verily He does not love the wrongdoers.
[Surah ash-Shuraa 42:40]
Here Allah mentions the various levels of settling scores, of
which there are three: (1) justice, (2) charitable forgiveness, and
(3) injustice.
Justice means requiting an offence with a similar action, no
more and no less. So it is a life for a life, and any injury may be
requited with a similar injury, and damage to property is to be
compensated by replacing it with something similar.
Charitable forgiveness means pardoning and reconciling
with the person who did wrong. Hence Allah says: {but whoever
forgives and reconciles, his reward is with Allah} - Allah will
383
reward him greatly and abundantly. But if the offender does not
deserve to be forgiven and there is a shar‘i interest to be served
by punishing him, then in that case he is not enjoined to forgive
him. Stating that the reward of the one who forgives is with Allah
motivates him to forgive and to treat others as he wants Allah to
treat him. Just as he wants Allah to forgive him, let him forgive
others, and just as he wants Allah to pardon him, let him pardon
others, for the requital matches the deed.
As for injustice, it is mentioned in the words {verily He does
not love the wrongdoers} who initiate offence against others, or
retaliate with a greater offence; the additional element is
wrongdoing or injustice.
384
(114) If you help Allah’s cause, He will help you.
ْ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � َ ُ ُ � � َ َ ُ ْ � ْ َ ُ َ ﱢ‬
ْ‫ﺖ �أ ْﻗ َﺪ َاﻣ ��ﻢ‬ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإن ﺗﻨ�وا ٱ� ﻳﻨ��ﻢ و�ثب‬
[٧ : ‫]ﻣﺤﻤﺪ‬
O you who believe, if you help Allah’s cause, He will help you
and steady your footsteps.
This is a command from Allah to the believers, instructing
them to support His cause by adhering to His religion, calling
others to Him, striving against His enemies, seeking thereby the
pleasure of Allah. If they do that, Allah will help them and steady
their footsteps. In other words, He will instill in their hearts
patience, reassurance and steadfastness, He will give them
physical endurance and help them against their enemies.
This is a promise from One Who is generous and true in His
promise, that whoever supports His cause in word and deed, his
Lord will support him and grant him the means of victory, such
as steadfastness and the like.
385
(115) Know that there is no god worthy of worship
except Allah
ٰ َ ْ ُ � َ َ‫َ ْ � ْ � ﱠ ُ َ ٓ � ٰ َ ﱠ � ُ َ ْ َ ْ ْ َ ۢ َ َ � ُ ْ ن‬
‫ﻓﭑﻋﻠﻢ أﻧﻪۥ � ِإﻟ�ﻪ ِإ� ٱ� وٱﺳﺘﻐ ِﻔﺮ ِﻟﺬﻧ ِبﻚ و ِﻟﻠﻤﺆ ِﻣ ِﻨ ين وٱﻟﻤﺆ ِﻣﻨ� ِﺖ‬
� ٰ ْ � �ََ � َ ُ� َ
‫� � ْﻌﻠ ُﻢ ُﻣﺘﻘﻠ َب� ْﻢ َو َﻣﺜ َﻮﯨ� ْﻢ‬‫وٱ‬
[١٩ : ‫]ﻣﺤﻤﺪ‬
Know, then, that there is no god worthy of worship except
Allah, and ask forgiveness for your sins and for [the sins of
believing men and women, for Allah knows your movements
[during the day] and your places of rest [at night].
With regard to knowledge, it is essential to affirm it in the
heart and understand properly what is required of knowledge,
and the perfection thereof is to act in accordance with it.
This knowledge that Allah enjoins - namely knowledge of
the oneness of Allah - is an individual obligation upon every
human, and is not waived for anyone, no matter who he is.
Rather each individual is obliged to know that, and the way to
know that there is no god but He is by doing the following:
386
1. The first and greatest way is reflecting upon His names and
attributes, and His actions that highlight His perfection,
greatness and majesty. That compels one to strive one's utmost
in devotion to Him and in worshipping the Lord Who possesses
perfect names and attributes and to Whom belong all praise,
glory, majesty and beauty.
2. Knowing that He is the only Creator and controller. Thus one
may know that He is the only One Who is deserving of devotion.
3. Knowing that He alone bestows blessings both visible and
hidden, spiritual and worldly. That makes one's heart be
attached to Him, love Him and be devoted to Him alone, with no
partner or associate.
4. What we see and hear of the great reward for His close friends
who affirm His oneness, of divine support and blessings in this
world; and the punishment for His enemies who associate others
with Him. This makes one realise that He alone is deserving of all
worship.
5. Understanding the nature of the idols and rivals that are
worshipped alongside Allah and taken as gods, for they are
helpless in all aspects, inherently needy and have no power to
benefit or harm themselves or their worshippers, or to cause
death, give life or resurrect. They do not support those who
worship them, and they do not benefit them in the slightest by
bringing good or warding off evil. Knowing that leads to knowing
387
that there is no god but Allah, and that all gods besides Him are
false.
6. The Books of Allah are all agreed on that and they all stated it.
7. The elite of creation, who are the most perfect of people in
attitude, mature thinking, wisdom, sound judgement and
knowledge - namely the Messengers, Prophets and devout
scholars - have testified that Allah is one.
8. Allah has established proofs in the universe and in people
themselves that offer the greatest proof of His oneness and
point towards that fact, because of what He has instilled in them
of precise creation and what they reflect of brilliant wisdom and
amazing design.
These are the ways through which Allah calls people to the
message of la ilaha illa Allah, which He highlights repeatedly in
His Book. When a person ponders some of them, he will
inevitably develop certain faith and knowledge of that. So how
about if he studies all of them, and they all point to His oneness
and agree on that? The proofs of divine oneness come from all
directions, then faith and knowledge of that become deeply
rooted in the heart, so that they are like firm mountains that
cannot be shaken by doubts or illusions, and they only increase
and grow the more one comes across false ideas and specious
arguments. Moreover, there is the greatest evidence and the
most important matter - which is pondering this mighty Qur'an
and reflecting on its verses - because it is the main gateway to
388
learning about divine oneness, and through it one may learn
what it says in detail and in general terms, that one cannot learn
from any other source.
{and ask forgiveness for your sins} that is, ask Allah for
forgiveness for your sins, by taking measures that lead to
forgiveness, such as repentance, praying for forgiveness, doing
good deeds that erase sin, refraining from sin and forgiving
others for any wrongs they have done to you.
{and} seek forgiveness also {for [the sins of] believing men
and women} for they - because of their faith - have rights over
every Muslim man and woman.
One of those rights is that they should pray for them and
seek forgiveness for their sins. If it is the case that the Prophet
‫ ﷺ‬is instructed to pray for them, which means asking for their
sins to be removed and for them to be protected from the
punishment thereof, it is implied that he is to show sincerity
towards them, love good for them as he loves it for himself, hate
evil for them as he hates it for himself, enjoin them to do that
which is good for them and forbid them to do that which is
harmful to them, overlook their shortcomings and faults, and be
keen that they should be united and in harmony, and that all
grudges between them should be removed that could lead to
enmity and division that would increase them in sin.
{for Allah knows your movements [during the day]} and
your comings and goings
389
{and your places of rest [at night]} where you settle, for He
knows all about you and your movements, and He will requite
you for that in full.
390
(116) Will they not then ponder on the Qur’an, or are
there locks on their hearts?
�َ� َْ� �ُ �َ ْ� َ َ ُْ� َ ُ‫�ََ َََ ﱠ‬
ٰ
‫ﻮب أﻗﻔﺎﻟﻬﺎ‬
ٍ ‫أﻓ� ﻳﺘﺪﺑﺮون ٱﻟﻘﺮءان أم ﻋ� ﻗﻠ‬
[٢٤ : ‫]ﻣﺤﻤﺪ‬
Will they not then ponder on the Qur’an, or are there locks on
their hearts?
That is, why do these people who turn away not ponder the
Book of Allah and reflect upon it properly, for if they did that, it
would guide them to all that is good and warn them against all
that is evil, and it would fill their hearts with faith and certainty,
enable them to attain sublime goals and great reward, and
explain to them the path that leads to Allah and to His paradise.
It would show them what would help them to attain that and
what would hinder them from it, and it would highlight the path
that leads to punishment and what to beware of. It would tell
them about their Lord, His names and attributes, and His
kindness; it would make them long for the great reward, and
would alert them to the dire punishment.
391
{or are there locks on their hearts?} That is, are their hearts
closed on all the evil that they contain, so that nothing good can
enter them? This is how they really are.
392
(117) Muhammad is the Messenger of Allah
ْ‫ﻳﻦ َﻣ َﻌ ُﻪ ٓۥ �أﺷ ﱠﺪ �ا ُء َﻋ �� ٱ �ﻟ �� ﱠﻔﺎر ُر َﺣ َﻤ �ﺎ ُء َﺑ ْي َﻨ ُﻬﻢ‬َ � َ � ُ ُ ‫ﱡ َ ﱠ ٌ ﱠ‬
� ِ ‫� وٱﻟ ِﺬ‬ ِ ‫ﻣﺤﻤ ۭﺪ رﺳﻮل ٱ‬
‫َ ُ ْ ض‬ ً َ ْ َ � َ ‫ََُٰ ْ ُ � ً ُ ﱠ ً ََْ ُ َ َ ْ ً ﱢ‬
�ِ ‫� و �رﺿ ٰﻮ ۭﻧﺎ ِﺳ�ﻤﺎﻫﻢ‬ ِ ‫ﺗﺮﯨﻬﻢ ر� ۭﻌﺎ ﺳﺠ ۭﺪا ﻳبﺘﻐﻮن ﻓﻀ ۭ� ﻣﻦ ٱ‬
‫َٰ َ َ َ� ُ ْ ف ﱠ ْ َ ٰ َ َ َ� ُ ْ ف‬ ُ ‫ﱡ‬ َ� ْ ‫ﱢ‬ ُ ُ
�ِ ‫ﻮد ذ ِﻟﻚ ﻣﺜﻠﻬﻢ ِ� ٱﻟﺘﻮرﯨ ِﺔ وﻣﺜﻠﻬﻢ‬ ِ ‫ﺠ‬ ‫ﻟﺴ‬ ‫ٱ‬ ‫ﺮ‬
� ‫ﺛ‬ ‫أ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻢ‬‫ﻬ‬ِ ِ ‫و‬
‫ﻮﻫ‬ ‫ﺟ‬
ُ �ٰ َ ٰ َ َ ْ َ � � ْ َ ْ َ ُ َ َ � َ ُ � ْ َ َ َ ْ � ْ َ � ْ
‫ﻮﻗ ِﻪۦ‬ِ ‫�ﻞ ﻛﺰر �ع أﺧ�ج ﺷﻄ�ﻪۥ ﻓ�ﺎزرەۥ ﻓﭑﺳﺘﻐﻠﻆ ﻓﭑﺳﺘﻮى ﻋ� ﺳ‬ ِ ‫ﻧﺠ‬
ِ ‫ٱ ِﻹ‬
� � َ َ � َُ َ َ � ُ� َ َ َ َ ‫ُ � � ﱠ‬ � َ َ ‫ُْ ُ ﱡﱠ‬
‫�ﻌ ِﺠﺐ ٱﻟﺰراع ِﻟ� ِﻐ�ﻆ ِﺑ ِﻬﻢ ٱﻟ�ﻔﺎر وﻋﺪ ٱ� ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا وﻋ ِﻤﻠﻮا‬
ًۢ َ � ْ � َ ً َ ْ ‫ْ ُ ﱠ‬ َ ‫ﱠ‬
‫ﻟﺼ ٰ� ِﻠﺤ ٰ� ِﺖ ِﻣﻨﻬﻢ ﻣﻐ ِﻔﺮ ۭة وأﺟﺮا ﻋ ِﻈ�ﻤﺎ‬ ‫ٱ‬
[٢٩ : ‫]اﻟﻔﺘﺢ‬
Muhammad is the Messenger of Allah, and those who are
with him are firm and unyielding towards the disbelievers,
compassionate towards one another. You see them bowing
and prostrating [in prayer], seeking the grace and pleasure of
Allah. Their mark is on their faces from the effects of
prostration. Such is their description in the Torah, and their
likeness in the Gospel is that of a seed which sends forth its
shoot, then makes it strong; then it grows thick and stands
straight on its stem, delighting the sowers - so that He may
infuriate the disbelievers through them. Allah has promised
those among them who believe and do righteous deeds
forgiveness and an immense reward.
[Surah al-Fath 48:29]
393
Here Allah tells us about His Messenger ‫ ﷺ‬and his
Companions, both Muhajireen and Ansar, describing them with
the most perfect attributes and in the most sublime situation
(namely bowing and prostrating).
And He tells us that they are {firm and unyielding towards
the disbelievers} that is, they are serious and strive hard in
opposing them, putting their utmost effort into achieving that.
Hence the disbelievers saw nothing of them except harshness
and toughness, therefore their enemies submitted and yielded
to them, and the Muslims subdued them.
{compassionate towards one another} that is, loving one
another, showing mercy and kindness to one another, like a
single body; each of them loves for his brother what he loves for
himself. This is how they treat one another.
As for their interactions with their Creator, {You see them
bowing and prostrating [in prayer]} that is, their main
characteristic is that they pray a great deal, and the most
important part of the prayer is bowing and prostration.
{seeking} by means of this act of worship {the grace and
pleasure of Allah} that is, this is their aim, to attain the pleasure
of their Lord and His reward.
{Their mark is on their faces from the effects of
prostration} that is, the act of worship - as a result of their doing
394
it a great deal and doing it well - has left its mark on their faces,
which shine brightly. Just as the prayer illuminated their hearts,
it has also illuminated their faces.
{Such} that is, what is described here {is their description
in the Torah} that is, this description of them that is given by
Allah is also mentioned in the Torah.
As for their likeness in the Gospel, they are described in a
different way: in their perfection and cooperation, they are like
{a seed which sends forth its shoot, then makes it strong; then
it grows thick and stands straight on its stem, delighting the
sowers} with its perfection, upright growth, beauty and reaching
maturity.
The Companions are like such plants in that they benefit
people and people need them. Strength of faith and righteous
deeds are like the strong roots and stem of the plant.
The fact that the minor Companions and those who came
to Islam later joined the senior Companions and helped and
supported them in their endeavors to establish the religion of
Allah and call people to it is like the seed which sends forth its
shoot, then makes it strong; then it grows thick and stands
straight on its stem.
Hence Allah says: {so that He may infuriate the disbelievers
through them} when they see the believers' unity and firm
adherence to their religion, and when they confront one another
in the battlefield.
395
{Allah has promised those among them who believe and
do righteous deeds forgiveness and an immense reward}. The
Companions combined faith and righteous deeds, so Allah
combined for them forgiveness that results in protection from
the evils of this world and the hereafter with great reward in this
world and the hereafter.
396
(118) If a wrongdoer (fasiq) comes to you with news
ًۢ ْ َ � ُ ُ � � ٓ ُ ‫َ � َ � ْ َ ٌۢ َ َ ۢ َ َ َ ﱠ‬ � ٓ ُ َ َ َ � َ ‫َ ٰٓ � ﱡ‬
‫ﺎﺳﻖ ِﺑنﺒ ٍ� ﻓﺘبﻴﻨﻮا أن ﺗ ِﺼيﺒﻮا ﻗﻮﻣﺎ‬ ِ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإن ﺟﺎءكﻢ ﻓ‬
‫� َﻣﺎ َﻓ َﻌ �ﻠ ُﺘ ْﻢ َﻧ ٰ� ِﺪ ِﻣ ي ف‬
َ‫ن‬ � ُ ْ َُ ۢ �ٰ َ َ
ٰ � ‫ﻮا َﻋ‬ ‫ِبﺠﻬ�ﻠ ٍﺔ ﻓﺘﺼ ِبﺤ‬
[٦ : ‫]اﻟﺤﺠﺮات‬
O you who believe, if a wrongdoer comes to you with any
news, investigate [and verify the facts], lest you harm people
out of ignorance, then come to regret your actions.
[Surah al-Hujurat 49:6]
This also comes under the heading of the etiquette that
people of understanding should follow. If an evildoer tells them
some news, they should verify it and not accept it before that,
because that involves a grave risk and falling into sin. If his report
is given the same status as one who is truthful and of good
character, you may take action or pass judgement on that basis,
which may then result in the killing of people or destruction of
property without justification, because of that news, and that
would become a cause for regret. Rather what must be done in
the event of news from a wrongdoer is to check and verify it.
397
If other indicators and circumstantial evidence point to it
being true, then it may be believed and acted upon but if they
indicate that it is false, then it is to be rejected and not acted
upon. This indicates that news brought by one who is truthful
may be accepted, whereas news brought by a liar is to be
rejected. With regard to news brought by a wrongdoer, it
depends, as we have mentioned above. Hence the early
generations would accept the reports of many of the Kharijites,
who were known to be honest, even if they were wrongdoers.
398
(119) The believers are but brothers
َ ُ َ ْ ُ ْ � � َ � َ � � ُ ‫ﱠ َ � ُ ْ ُ َ ْ َ ٌ َ � ْ ُ � َ ْ فَ � َ َ ْ � ْ َ ﱠ‬
‫ِإﻧﻤﺎ ٱﻟﻤﺆ ِﻣﻨﻮن ِإﺧﻮ ۭة ﻓﺄﺻ ِﻠﺤﻮا ﺑ ين أﺧ��ﻢ وٱﺗﻘﻮا ٱ� ﻟﻌﻠ�ﻢ ﺗﺮﺣﻤﻮن‬
[١٠ : ‫]اﻟﺤﺠﺮات‬
The believers are but brothers, so make peace between your

[contending] brothers. And fear Allah, so that you may be
shown mercy.
{The believers are but brothers} this is a bond that Allah
has established between the believers. If anyone in the furthest
east or west is found to believe in Allah, His angels, His Books,
His Messengers and the Last Day, then he is a brother to the
believers, with a bond of brotherhood that dictates that the
believers should love for him what they love for themselves, and
hate for him what they hate for themselves. Hence the Prophet
‫ ﷺ‬said, enjoining the fulfilment of the rights of brothers in faith:
«Do not envy one another, do not artificially inflate prices, do
not hate one another, do not undersell one another, and be - O
slaves of Allah - brothers. The believer is the brother of his
fellow believer; he does not wrong him, let him down or
despise him.» (Bukhari and Muslim)
399
And he ‫ ﷺ‬said: «The believers are like a structure, parts of which
support other parts.» (Bukhari) And he interlaced his fingers.
Allah and His Messenger ‫ ﷺ‬have enjoined the believers to
fulfil one another's rights, and to do that which will lead to
harmony, love and understanding among them. All of that
confirms the rights that they have over one another. Therefore,
if fighting occurs among them that would lead to division, hatred
and shunning of one another, let the believers bring about
reconciliation between their brothers and strive to do that which
will remove grudges and ill feeling.
Then Allah commands them to fear Him in general terms,
and makes fulfilling the rights of fellow believers and fearing
Allah conditions of His mercy, as He says: {so that you may be
shown mercy}. If mercy is attained, then all that is good in this
world and the hereafter is also attained. This indicates that not
fulfilling the rights of fellow believers is one of the greatest
barriers to divine mercy.
400
(120) Let not some ridicule others, for they may be
better than them.
� ُ � َ � ٓ َ َ ْ َ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � َ َ ْ َ ْ َ ْ ٌ ﱢ‬
ْ‫ﻮا َﺧ ْ ً�ا ﱢﻣ ْﻨ ُﻬﻢ‬
ۭ‫ي‬ ‫� أن ��ﻮﻧ‬ ٰ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا � �ﺴﺨﺮ ﻗﻮ ۭم ﻣﻦ ﻗﻮ ٍم ﻋ‬
ََ ْ � َ ُ � �ٓ ُ �َ ََ ‫ََ َ � ٌ ﱢ ﱢ َ � َ َ ٓ � َ � ﱠ َ ًْ ﱢ ُْ ﱠ‬
�‫� أن ��ﻦ ﺧ ي ۭ�ا ﻣﻨﻬﻦ و� ﺗﻠ ِﻤﺰوا أﻧﻔﺴكﻢ و‬ ٰ ‫و� ِ�ﺴﺎ ۭء ﻣﻦ �ﺴﺎ ٍء ﻋ‬
ْ‫�ﻤ ٰ�ﻦ َو َﻣﻦ �ﻟ ْﻢ َﻳ ُتﺐ‬ ُ ُ ُ� ُ ْ � َ ْ
َ ‫ﻮق َب ْﻌ َﺪ ٱ ْﻹ‬ ٰ َ �َ ْ � ُ َ َ َ
� ِ ‫ﺗﻨﺎﺑﺰوا ِبﭑﻷﻟﻘ� ِﺐ ِﺑئﺲ ٱ ِ�ﺳﻢ ٱﻟﻔﺴ‬
َ ُ ٰ � ُ ُ َ ٰٓ � ۟ � َ
‫ﻓﺄوﻟ� ِﺌﻚ ﻫﻢ ٱﻟﻈ� ِﻠﻤﻮن‬
[١١ : ‫]اﻟﺤﺠﺮات‬
O you who believe, let not some men ridicule others, for it
may be that they are better than them; and let not some
women ridicule others, for it may be that they are better than
them. Do not speak ill of one another, and do not call each
other by [offensive] nicknames. What a bad thing it is to be
called an evildoer after having believed. And whoever does
not repent, it is they who are the wrongdoers.
This is another of the rights that the believers have over one
another, that some should not {ridicule others} in words or
deeds that are indicative of looking down on one's Muslim
401
brother, because that is prohibited and is not permitted, as it is
indicative of self-admiration on the part of the one who is
mocking the other.
It may be that the one who is ridiculed is better than the
one who is ridiculing him, as is usually the case, because mockery
is only a reflection of a bad attitude and bad manners, and all
bad characteristics. Hence the Prophet ‫ ﷺ‬said: «It is sufficient
evil for a man to look down on his Muslim brother.» (Muslim)
Then Allah says: {Do not speak ill of one another} that is,
do not criticize one another. That criticism may be verbal or by
means of gestures; both are prohibited and carry a warning of
hell, as Allah says elsewhere: {Woe to every backbiter, fault-
finder} (al-Humazah 104: 1)
The literal meaning of this verse is "Do not speak ill of
yourselves," because the believers should be like one body, and
because if you criticize someone else, he will inevitably criticize
you, and thus you will have brought it upon yourself.
{and do not call each other by [offensive] nicknames} that
is, none of you should embarrass his brother by giving him an
insulting nickname that he would not like to be called by. As for
nicknames that are not offensive, they are not included in this.
{What a bad thing it is to be called an evildoer after having
believed} that is, what a bad thing it is to change after having
believed and carried out the duties of faith, by turning away from
402
the commands and prohibitions of faith and becoming rebellious
evildoers, calling people by offensive nicknames.
{And whoever does not repent, it is they who are the
wrongdoers}. This is what is required of the individual: to repent
to Allah and try to settle matters with his Muslim brother by
asking him to pardon and forgive him, and to praise him in order
to make up for having criticized or insulted him.
{And whoever does not repent, it is they who are the
wrongdoers}. Thus people are of two types: (1) those who
wrong themselves and do not repent, and (2) those who repent
and succeed. There is no third category.
403
(121) Would any of you like to eat the flesh of his dead
brother?
َ َ ٌ ْ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ْ َ ُ � � ً ﱢ َ � ﱢ ﱠ َ ْ َ � ﱢ‬
�‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﺟﺘ ِنﺒﻮا ﻛ ِﺜ ي ۭ�ا ﻣﻦ ٱﻟﻈﻦ ِإن بﻌﺾ ٱﻟﻈﻦ ِإﺛ ۭﻢ و‬
� َ ْ � َ � � َ � ْ � ُ َ � ‫َ َ ﱠ ُ � َ َ َ ْ َ ﱠ ْ ُ � َ ْ � �ُ ﱡ‬
‫�ﻪ‬
ِ ‫ﺗﺠﺴﺴﻮا و� �ﻐﺘﺐ بﻌﻀكﻢ بﻌﻀﺎ أ� ِﺤﺐ أﺣﺪكﻢ أن �ﺄ �ﻞ ﻟﺤﻢ أ ِﺧ‬
ٌ‫اب ﱠرﺣ�ﻢ‬ٌ ‫ًَْ َ � ُْ ُ ُ َ ﱠُ � �َ ﱠ �َ َﱠ‬
ۭ ِ ۭ ‫ﻣﻴ ۭﺘﺎ ﻓ� �ﺮﻫﺘﻤﻮە وٱﺗﻘﻮا ٱ� ِإن ٱ� ﺗﻮ‬
[١٢ : ‫]اﻟﺤﺠﺮات‬
O you who believe, avoid suspicion in most cases, because in
some cases suspicion is a sin. Do not spy on one another, and
do not backbite one another. Would any of you like to eat the
flesh of his dead brother? You would surely abhor it. So fear
Allah; verily Allah is Accepting of repentance, Most Merciful.
Allah forbids suspicion in most cases, and thinking ill of the
believers, {because in some cases suspicion is a sin}. Examples
include suspicion that is not based on facts and evidence, and
thinking ill of a person, which usually leads to saying and doing
many things that are prohibited. That is because harbouring bad
thoughts does not usually stop there; rather the bad thoughts
persist until one says or does something that is not appropriate.
404
That also includes thinking ill of a Muslim, hating him and
showing enmity towards him. What is enjoined is the opposite
of that.
{Do not spy on one another} that is, do not seek out the
faults of the Muslims. Leave the Muslim alone and pay no
attention to his private affairs which, if they were to be
investigated, there would appear of them that which is not
appropriate.
{and do not backbite one another}. Backbiting, as the
Prophet ‫ ﷺ‬said, means: «…saying about your brother
something that he dislikes, even if it is true.» (Muslim)
Then Allah gives an off-putting likeness of backbiting, as He
says: {Would any of you like to eat the flesh of his dead
brother? You would surely abhor it}. Backbiting him is likened
to eating his flesh when he is dead, which is extremely abhorrent
and repugnant. So just as you would hate to eat his flesh,
especially when he is dead and lifeless, so too you should hate
to backbite him and eat his flesh when he is alive.
{So fear Allah; verily Allah is Accepting of repentance,
Most Merciful}. Accepting of repentance means that He guides
and enables His slave to repent, then He accepts his repentance.
He is Most Merciful to His slaves, as He calls them to that which
will benefit them and accepts their repentance. This verse is
indicative of the stern warning against backbiting and highlights
405
the fact that backbiting is a major sin, because Allah likens it to
eating the flesh of a dead person, which is a major sin.
406
(122) We are closer to him than his jugular vein
ْ � ُ َْ� ُ ْ ََ ُ ُ َْ ُ ‫�ﺴ ٰ� َﻦ َو َﻧ ْﻌ �ﻠ ُﻢ َﻣﺎ ُﺗ َﻮ ْﺳﻮ‬
َ ‫َو �ﻟ َﻘ ْﺪ َﺧ �ﻠ ْﻘ َﻨﺎ ٱ ْﻹ‬
‫س ِب ِﻪۦ ﻧﻔﺴﻪۥ وﻧﺤﻦ أﻗﺮب ِإﻟ� ِﻪ‬ � ِ
‫ﱢ‬
َ ‫ﻟﺸ‬ َ َ ‫ْ َ َ � تﱠ � ُ َ � ﱢ َ َ � َ ن‬ َ ‫ﻣ ْﻦ َﺣ ْبﻞ ٱ �ﻟ‬
‫ﺎل‬ِ ‫ﻤ‬ ‫ٱ‬ ‫ﻦ‬
� ‫ﻋ‬ ‫و‬ ‫ن‬ ‫ﻤ‬
�‫ِي‬ � ‫ﻟ‬ ‫ٱ‬ ‫ﻦ‬‫ﻋ‬
� ِ‫ﺎن‬� ‫ﻘ‬ ‫ﻠ‬‫ﺘ‬ ‫ﻤ‬ ‫ﻟ‬‫ٱ‬ �‫ﻠ‬ ‫ﺘ‬ ‫ﻳ‬ ‫ذ‬ ‫إ‬ِ ( ١٦ ) ‫�ﺪ‬ ‫ر‬
ِ � ‫ﻮ‬ ِ ِ
ٌ َ ٌ َ ْ َ� ‫َْ ﱠ‬ � �َ ‫ﱠ‬ ٌ َ
(١٨) ‫�ﺪ‬ ۭ ‫( ﻣﺎ �ﻠ ِﻔﻆ ِﻣﻦ ﻗﻮ ٍل ِإ� ﻟﺪ� ِﻪ ر ِﻗ�ﺐ ﻋ ِﺘ‬١٧) ‫�ﺪ‬ ۭ ‫ﻗ ِﻌ‬
[١٨-١٦ : ‫]ق‬
We have created man, and We know what his soul whispers
within him, for We are closer to him than his jugular vein (16)
when the two recording angels record [his deeds], constantly
accompanying him, one on his right, the other on his left (17)
Not a word does he utter but there is with him a watcher,
ready to record it (18)
[Surah Qaf 50:16-18]
Here Allah tells us that He is the only Creator of humankind,
male and female, and that He knows man's circumstances, what
he keeps in his heart, and his thoughts.
He is {closer to him than his jugular vein}, which is the
closest thing to a person; the jugular veins are the veins on both
sides of the neck. This is a reminder to man to remember that
his Creator is watching him; He sees what is in his heart and mind
407
and is close to him in all situations. So he should feel shy, lest
Allah see him where He forbade him to be, or He not see him
where He commanded him to be.
Similarly, he should bear in mind the angels, the noble
scribes; he should respect them and beware of doing or saying
anything that may be written down of things that are displeasing
to the Lord of the worlds. Hence He says:
{when the two recording angels record [his deeds], constantly
accompanying him} that is, they record all of a person's deeds
{one on his right} who records his good deeds, and the other {on
his left} who records his bad deeds. Each of them is {constantly
accompanying him}, ready to do the work that is assigned to
him.
{Not a word does he utter}, good or bad, {but there is with
him a watcher, ready to record it} that is, he is watching him and
is always present with him. This is like the verses in which Allah
says: {While indeed there are watchers appointed over you,
honorable scribes, who know all that you do.} (al-Infitar 82: 10-
12)
408
(123) True fear of Allah
َ ْ� َ ۢ ‫ﱠ‬ ْ َ ُ ََُ ََْ ْ َ َ ‫َ ْ َ َُ ُ َ َ ﱠ‬
‫( وأ ِزﻟﻔ ِﺖ‬٣٠) ‫�ﺪ‬ ٍ �� ‫ﻳﻮم ﻧﻘﻮل ِﻟﺠﻬﻨﻢ ﻫ ِﻞ ٱﻣﺘﻸ ِت وﺗﻘﻮل ﻫﻞ ِﻣﻦ ﻣ‬
ۢ َ ‫ﱠ‬ � ‫َ َ َ ُ َ ُ َ � ﱢ‬ َ َ ْ َ َ‫� َ ﱠ ُ � ُ ﱠ ن‬
‫�ﻆ‬ٍ ِ‫ﻔ‬ ‫ﺣ‬ ‫اب‬ ‫و‬ ‫أ‬ ‫ﻞ‬ � ‫ﻟ‬ِ ‫ون‬ ‫ﺪ‬ ‫ﻮﻋ‬ ‫ﺗ‬ ‫ﺎ‬‫ﻣ‬ ‫ا‬ ‫ﺬ‬ �ٰ ‫ﻫ‬ ( ٣١ ) ‫�ﺪ‬
ٍ ِ �‫ٱﻟﺠﻨﺔ ِﻟﻠﻤﺘ ِﻘ ين ﻏ ي‬
‫ﻌ‬ ‫ب‬
ٍ
َ � ُ ْ ‫ﺐ ﱡ‬ ۢ ‫� ٱ ﱠﻟﺮ ْﺣ َﻤ ٰ� َﻦ بﭑ �ﻟ َﻐ ْ�ﺐ َو َﺟ �ﺎ َء ب َﻘ �ﻠ‬َ ‫ش‬ َ ْ ‫ﱠ‬
‫( ٱدﺧﻠﻮﻫﺎ‬٣٣) ‫�ﺐ‬ ‫ﻨ‬
ٍ ِ ٍ ِ‫ﻣ‬ ِ ِ ِ ‫( ﻣﻦ‬٣٢)
‫ﺧ‬
ٌ َ َْ َ�َ َ َ ُ� َ َ ‫�ُ ﱠ‬ � ُ � ُ ْ َ َ َٰ ۢ ٰ� َ
(٣٥) ‫�ﺪ‬ ۭ ��‫ﻣ‬ ‫ﺎ‬ ‫ﻨ‬ ‫ﻳ‬ ‫ﺪ‬ ‫ﻟ‬‫و‬ ‫ﺎ‬‫ﻴﻬ‬ ‫ﻓ‬ِ ‫ون‬ ‫ء‬ ‫ﺎ‬ ‫ﺸ‬ � ‫ﺎ‬‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻟ‬ ( ٣٤ ) ِ ‫ِ�ﺴﻠ� ٍﻢ ذ ِﻟﻚ ﻳﻮم ٱﻟﺨ‬
‫ﻮد‬ ‫ﻠ‬
[٣٥-٣٠ : ‫]ق‬
[Warn them of] the day when We will say to hell: Are you full?
and it will say: Can there be any more to come? (30) Paradise
will be brought within sight of the righteous, not far (31) [It
will be said:] This is what you were promised; it is for
everyone who constantly turned [to Us] and remained dutiful
(32) and feared the Most Gracious unseen, and came with a
sincere heart (33) Enter here in peace; this is the day of
eternity (34) There they will have all that they wish for, and
with Us there is yet more (35)
[Surah Qaf 50:30-35]
{and feared the Most Gracious unseen} that is, he feared
Him on the basis of his knowledge of his Lord, in hope of His
409
mercy, and feared Allah unseen in all situations, even when
people cannot see Him. This is true fear of Allah.
As for fearing Him in the presence of others, when they are
looking at one, this is showing off and seeking reputation, and is
not indicative of fear of Allah. Rather beneficial fear of Allah is
fear of Him when one is alone and when one is with others.
Fearing Allah unseen stems from belief in the unseen, as
opposed to believing when one sees some matters of the
unseen, in which case faith and fear of Allah become inevitable
and are not voluntary, because the person will see with his own
eyes the punishment and the signs of Allah.
{and came with a sincere heart} such a person is described
as turning to his Lord and as being motivated to please Him.
410
(124) The attributes of the righteous
� ُ � ُ‫ﱠ‬ ُ‫َ � َ ُ ﱡ‬ َ (١٥) ‫ﺖ َو ُﻋ ُﻴﻮن‬ ۢ ٰ ‫ﱠ � ُ ﱠ فَ ف َ ﱠ‬
‫اﺧ ِﺬﻳﻦ َﻣﺎ َءاﺗ ٰﯩﻬ ْﻢ َر� ـﻬ ْﻢ ۚ ِإﻧﻬ ْﻢ كﺎﻧﻮا‬
ِ ‫ء‬ ٍ ٍ �‫ِإن ٱﻟﻤﺘ ِﻘ ين ِ� ﺟﻨ‬
َ ُ َ َْ َ ْ� َ ‫� ُ � َ ً ﱢ‬ َ ‫ن‬ ْ ُ َ َٰ َ ْ َ
(١٧) ‫( كﺎﻧﻮا ﻗ ِﻠ ۭ�� ﻣﻦ ٱﻟ� ِﻞ ﻣﺎ ﻳﻬﺠﻌﻮن‬١٦) ‫ﻗبﻞ ذ ِﻟﻚ ﻣﺤ ِﺴ ِﻨ ين‬
ُ ْ َ � َ � ‫َ ف ٓ � ْ َٰ ْ َ ﱞ � ﱠ‬ َ ُ َْ ْ َ ْ ُ َ ْ َْ َ
ِ ‫( و ِ� أﻣﻮ ِﻟ ِﻬﻢ ﺣ ۭﻖ ﻟﻠﺴﺎ ِﺋ ِﻞ وٱﻟﻤﺤﺮ‬١٨) ‫و ِ�ﭑﻷﺳﺤ �ﺎر ﻫﻢ �ﺴﺘﻐ ِﻔﺮون‬
‫وم‬
(١٩)
[١٩-١٥ : ‫]اﻟﺬار�ﺎت‬
Verily the righteous will be amidst gardens and springs (15)
receiving what their Lord will bestow upon them, because
before that they had been doers of good (16) They used to
sleep but little at night (17) and before dawn, they would seek
forgiveness (18) and in their wealth, there was a due share for
the beggar and the deprived (19)
[Surah adh-Dhariyaat 51:15-19]
One of the best kinds of doing good is worshipping the
Creator by praying at night, which is indicative of sincerity and of
harmony between what is in the heart and the words one utters.
Hence Allah says: {They} namely the doers of good {used to
sleep but little at night} that is, their sleep at night was little.
Most of the night was spent in devotion to their Lord, by praying,
411
reading Qur’an, remembering Allah, calling upon Him and
beseeching Him.
{and before dawn} that is, the time just before dawn {they
would seek forgiveness} from Allah. So they would make their
prayer last until the time just before dawn, then at the end of
the night prayers, they would ask Allah for forgiveness in the
manner of a sinner seeking forgiveness for his sin. Praying for
forgiveness before dawn is an act that has a special virtue and
character that is not present at other times, as Allah says,
describing the people of faith and obedience: {…those who pray
for forgiveness before dawn.} (Al ‘Imran 3: 17)
{and in their wealth, there was a due share} whether
obligatory or recommended
{for the beggar and the deprived} that is, for the needy who
ask of people and those who do not ask.
412
‫‪(125) Has there come to you the story of the honored‬‬
‫?‪guests of Ibraheem‬‬
‫ْ َ َ � � َ�ْ ََ � �‬ ‫َ‬ ‫ن‬ ‫َ‬ ‫َْ َ � ُ �‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ٰ‬ ‫َ ْ �َ‬
‫ﻒ ِإﺑ ٰﺮ ِﻫ�ﻢ ٱﻟﻤ�ﺮ ِﻣ ين )‪ِ (٢٤‬إذ دﺧﻠﻮا ﻋﻠ� ِﻪ ﻓﻘﺎﻟﻮا‬ ‫ﻫﻞ أﺗﯩﻚ ﺣ ِﺪ�ﺚ ﺿ� ِ‬
‫اغ إ � ٰٓ� �أ ْﻫﻠﻪۦ َﻓ َﺠ �ﺎ َء بﻌ ْﺠﻞۢ‬ ‫ََ َ‬ ‫َ �ٰ ً َ َ َ �ٰ ٌ َ ْ ٌ ﱡ � ُ َ‬
‫ِِ ٍ‬ ‫ِِ‬ ‫ﺳﻠ� ۭﻤﺎ ﻗﺎل ﺳﻠ� ۭﻢ ﻗﻮ ۭم ﻣﻨﻜﺮون )‪ (٢٥‬ﻓﺮ ِ‬
‫َ ً‬ ‫ْ‬ ‫َ�ْ َ َ ُْ‬ ‫َ َ ﱠ َ ُ ٓ � ْ ْ َ َ �َ َ � �� َ‬ ‫َﺳﻤ نۢ‬
‫ن )‪ (٢٦‬ﻓﻘ��ﻪۥ ِإﻟﻴ ِﻬﻢ ﻗﺎل أ� ﺗﺄ �ﻠﻮن )‪ (٢٧‬ﻓﺄوﺟﺲ ِﻣﻨﻬﻢ ِﺧ�ﻔ ۭﺔ‬ ‫ِي�‬
‫ْ َ�ُ ُ ف َ ﱠ ۢ‬ ‫َ�َْ�‬ ‫ۢ‬ ‫َ � � َ َ َ ْ َ َ شﱠ ُ ُ ُ � ٰ َ‬
‫�ﻢ )‪ (٢٨‬ﻓﺄﻗبﻠ ِﺖ ٱﻣﺮأﺗﻪۥ ِ� �ٍة‬ ‫ﻗﺎﻟﻮا � ﺗﺨﻒ و��وە ِبﻐﻠ� ٍﻢ ﻋ ِﻠ ٍ‬
‫ﱠ ُ‬ ‫َ َ َﱡ‬ ‫ٰ‬ ‫َ � � � َ‬ ‫ٌ‬ ‫َ َ � ْ َ ْ َ َ َ َ � ْ َ ُ ٌ َ‬
‫�ﻢ )‪ (٢٩‬ﻗﺎﻟﻮا ﻛﺬ ِﻟ ِﻚ ﻗﺎل ر� ِﻚ ِإﻧﻪۥ‬ ‫ﻓﺼﻜﺖ وﺟﻬﻬﺎ وﻗﺎﻟﺖ ﻋﺠﻮز ﻋ ِﻘ ۭ‬
‫َ � ٓ� ﱠ�‬ ‫َ َ َ َ َ ْ ُ � ْ �ﱡ َ � ُ ْ َ � َ‬ ‫ُ‬ ‫َ‬ ‫ُ َ � َ ُ �‬
‫ﻫﻮ ٱﻟﺤ ِﻜ�ﻢ ٱﻟﻌ ِﻠ�ﻢ )‪ (٣٠‬ﻗﺎل ﻓﻤﺎ ﺧﻄب�ﻢ أﻳﻬﺎ ٱﻟﻤﺮﺳﻠﻮن )‪ (٣١‬ﻗﺎﻟﻮا ِإﻧﺎ‬
‫ۢ‬ ‫ن‬ ‫ﱢ‬ ‫َ َ ً‬ ‫ْ‬ ‫ْ‬ ‫نُ ْ َ َ �‬ ‫َ‬ ‫ن‬ ‫�ْ � َ� � ٰ َ ْ ۢ ﱡ ْ‬
‫ن )‪(٣٣‬‬ ‫أر ِﺳﻠﻨﺎ ِإ� ﻗﻮ ٍم ﻣﺠ �ﺮ ِﻣ ين )‪ِ (٣٢‬ﻟ� ِﺳﻞ ﻋﻠﻴ ِﻬﻢ ِﺣﺠﺎر ۭة ﻣﻦ ِﻃ ي �‬
‫نَ‬‫ﻴﻬﺎ ِﻣ َﻦ ٱ �ﻟ ُﻤ ْﺆﻣ ِﻨ ي ن‬ ‫َ� ْ َ ْ َ َ � َ َ‬ ‫َ‬ ‫ف‬ ‫ْ‬ ‫ُ‬ ‫ﱡ َ ﱠ َ ً َ َﱢ َ �‬
‫ِ‬ ‫�ِﻓ ين )‪ (٣٤‬ﻓﺄﺧﺮﺟﻨﺎ ﻣﻦ كﺎن ِﻓ‬ ‫ﻣﺴﻮﻣﺔ ِﻋﻨﺪ ر�ﻚ ِﻟﻠﻤ �‬
‫َََ �َ َ� َ ًَ‬ ‫َ‬ ‫ن‬ ‫ْ‬ ‫ُ‬ ‫َ َ َ َ ْ َ َ ََْ َْ ۢ ﱢ َ �‬
‫)‪ (٣٥‬ﻓﻤﺎ وﺟﺪﻧﺎ ِﻓﻴﻬﺎ ﻏ ي� ﺑ� ٍﺖ ﻣﻦ ٱﻟﻤﺴ ِﻠ ِﻤ ين )‪ (٣٦‬وﺗﺮ�ﻨﺎ ِﻓﻴﻬﺎ ءا� ۭﺔ‬
‫َ‬ ‫�� َ َ َ ُ َ � َ َ َ َْ‬
‫ﻟﻠ ِﺬﻳﻦ �ﺨﺎﻓﻮن ٱﻟﻌﺬاب ٱﻷ ِﻟ�ﻢ )‪(٣٧‬‬
‫]اﻟﺬار�ﺎت ‪[٣٧-٢٤ :‬‬

‫‪Has there come to you the story of the honored guests of‬‬
‫‪Ibraheem? (24) When they came to him and said: Peace. He‬‬
‫)‪said: [And upon you be] peace; you are strangers [to me] (25‬‬
‫‪Then he went quietly to his household, and brought a fatted‬‬
‫?‪calf (26) He placed it before them and said: Will you not eat‬‬
‫‪413‬‬
(27) He conceived a fear of them. They said: Fear not, and
gave him the glad tidings of a son endowed with knowledge
(28) His wife cried out loud, struck her face and said: (How can
that be, when I am] a barren old woman? (29) They said: Thus
says your Lord. Verily He is Most Wise, All-Knowing (30)
Ibraheem said: Then what is your business, O messengers?
(31) They said: We have been sent to a wicked people (32) to
unleash upon them [a shower of] stones of clay (33)
specifically marked and kept with your Lord for the
transgressors (34) We brought forth the believers who were in
[the city] (35) but We found in it only one household of
Muslims (36) And We left it as a sign for those who fear the
painful punishment (37)
{Has there come to you} that is, has there not come to you
{the story of the honored guests of Ibraheem?} For it is a
strange and wondrous story. They were angels whom Allah sent
to destroy the people of Loot, and He commanded them to pass
by Ibraheem, so they came to him in the form of (human) guests.
{When they came to him and said: Peace. He said} in
response to their greeting: {[And upon you be] peace; you are
strangers [to me]} that is, you are people unknown, and I want
you to tell me who you are. He did not know who they were until
after that.
414
Hence he went quietly to his family - in other words, he
slipped away discreetly - to bring food for them.
{and brought a fatted calf. He placed it before them} that
is, he presented the food to them, {and said: Will you not eat?
He conceived a fear of them} when he saw that their hands did
not reach out for the food.
{They said: Fear not}, and they told him what they had
come for, {and gave him the glad tidings of a son endowed with
knowledge} namely Is-haq.
When his wife heard the glad tidings, she {cried out loud}
with joy {struck her face} - which is something that women do
when they are happy, and they say and do other things that are
contrary to ordinary behavior.
{and said: [How can that be, when I am] a barren old
woman} That is, how can I have a child, when I am an old woman
who is past childbearing age and, moreover, I am barren and my
womb has never been fit to bear a child, so there are two
impediments, each of which on its own is sufficient to prevent
me having a child.
A third impediment is mentioned in Soorat Hood, where she
said: {…and this husband of mine is an old man? That would be
a strange thing indeed!} (Hood 11: 72)
415
{They said: Thus says your Lord} that is, it is Allah Who has
decreed and ordained that, and there is nothing strange about
the might and power of Allah.
{Verily He is Most Wise, All-Knowing} that is, He does what
is appropriate, and encompasses all things by His knowledge. So
submit to His decree and show gratitude to Him for His blessing.
{Ibraheem said} to them: {Then what is your business, O
messengers?} That is, what is your purpose and what do you
want? Because he felt that they were messengers whom Allah
had sent for some important purpose.
{They said: We have been sent to a wicked people} namely
the people of Loot, who had done evil deeds, associated others
with Allah, rejected their Messenger and committed shameful
deeds that were utterly unprecedented.
{to unleash upon them [a shower of] stones of clay,
specifically marked and kept with your Lord for the
transgressors} that is, each one is marked for a specific person,
because they had transgressed and overstepped all bounds.
Ibraheem started to argue with them for the people of Loot,
in the hope that Allah might ward off the punishment from them.
But Allah said:
{O Ibraheem, cease your pleading, for verily the decree of
your Lord has gone forth; verily there is coming to them a
punishment that cannot be averted} (Hood 11: 76)
416
{We brought forth the believers who were in [the city], but
We found in it only one household of Muslims} namely the
household of Loot, apart from his wife, for she was one of the
doomed.
{And We left it as a sign for those who fear the painful
punishment} so that they might learn a lesson from it and know
that Allah is severe in punishment, and that His Messengers are
honest and trustworthy.
What this story includes of wisdom and rulings
The wisdom and rulings seen in this story include the following:
- It is wise that Allah tells His slaves the stories of both good and
evil people, so that they may learn from their stories and the fate
of each group.
- The virtue of Ibraheem al-Khaleel, because Allah begins his
story with that which sheds light on its importance and how He
paid special attention to it.
- It is prescribed to be hospitable, for this is the way of Ibraheem
al-Khaleel, which Allah enjoined this Prophet ‫ ﷺ‬and his Ummah
to follow. Allah mentions it here by way of praising it.
- The guest is to be honored in various ways, in word and deed,
because Allah describes the guests of Ibraheem as honored. In
other words, Ibraheem honored them, and Allah describes the
hospitality that he offered them in word and deed. They were
also honored by Allah.
417
- The house of Ibraheem was a place that was frequented by
passers-by and visitors, because they entered upon him without
seeking permission; rather they followed the etiquette of
initiating the greeting of salam, and Ibraheem responded with a
more complete greeting, because his greeting (as indicated by
the Arabic wording) was indicative of a wish that peace be upon
them all the time.
- It is prescribed to ask people who come to you or with whom
contact takes place to introduce themselves, because there are
many benefits in doing so.
- We see Ibraheem's politeness and gentleness in speech, as he
said: {you are strangers [to me]} (51: 25), rather than saying, "I
do not know you." The difference between the two phrases is
obvious.
- One should hasten to offer hospitality, because the best good
deed is that which is done without delay. Hence Ibraheem
hastened to prepare a meal for his guests.
- If meat that has already been prepared is offered to a guest,
this is not disrespectful in the slightest; rather it is an honor, as
Ibraheem did that, and Allah tells us that his guests were
honored.
- Allah tells us of what He blessed His close friend Ibraheem with
of great generosity, as this food was ready to be served, and his
house was in a state of constant readiness to welcome guests, so
418
he did not need to go and fetch food from the market or from
his neighbors and the like.
- Ibraheem was the one who served his guests, even though he
was the close friend of the Most Gracious. The man of dignity
and honor is the one who serves his guests.
- He brought the food to them, to the place where they were
sitting, and he did not put it somewhere else and tell them to
come and have some food, because this is easier for them and is
better.
- One should speak gently and show politeness to one's guest,
especially when offering him food. Ibraheem offered the food to
them and requested them to eat in a very gentle manner, saying:
{Will you not eat?} (51: 27). He did not say "You have to eat" and
other such phrases that are not the most preferable; rather his
approach was that of requesting them to eat.
- The one who wants to follow his example should use nice
words, as appropriate to the situation, such as saying to his
guests: Will you not eat? Or: Please do us the honor of eating
with us, and the like.
- If a person is afraid of someone for any reason, that person
should reassure him, and say things to put his mind at rest and
calm him down, as the angels said to Ibraheem, when he was
afraid of them: {Fear not} (51: 28) and they told him of those
glad tidings after he had been afraid of them.
419
- We see the great joy of Sarah, the wife of Ibraheem, to the
extent that she struck her face and cried out loud, which was not
usual behavior on her part.
- Allah honored Ibraheem and his wife Sarah with the glad tidings
of a knowledgeable son.
420
(126) Continue to exhort them, for exhortation benefits
the believers.
َ َ ٰ َ� ‫َ َ �ْ َ ﱠ ﱢ‬
‫ﻨﻔ ُﻊ �ٱﻟ ُﻤ ْﺆﻣ ِﻨ ي ف‬
َ‫ن‬
ِ ‫وذ�ﺮ ﻓ ِﺈن ٱﻟﺬﻛﺮى ﺗ‬
[٥٥ : ‫]اﻟﺬار�ﺎت‬
And continue to exhort them, for exhortation benefits the
believers.
[Surah adh-Dhariyaat 51:55]
{And continue to exhort them, for exhortation benefits
the believers}. Exhortation is of two types, the first of which is
telling that of which the details are not known, although it is
known in general terms through common sense and reasoning.
Allah has caused everyone, on the basis of common sense, to
love good and give precedence to it, and to hate evil and keep
away from it, and His laws are in accordance with that.
Therefore, all that He enjoins or forbids comes under the
heading of exhortation. Proper exhortation is to mention the
goodness and benefits in what is enjoined, and the harm in what
is prohibited.
421
The second type of exhortation is to remind the believers
to do what is known to them, but they have grown careless and
heedless about it. For that reason, they should be reminded
repeatedly, so that the exhortation will take root in their minds
and they will begin to pay attention to what they are reminded
of. Thus their energy, motivation and resolve will be renewed,
which will make them try to benefit from the exhortation and
achieve progress.
Allah tells us that exhortation benefits the believers,
because what they have of faith and fear of Allah, and their
constant turning to Him and seeking His pleasure, allows them
to benefit from the reminder and makes the exhortation more
effective in this case. This is like the verses in which Allah says:
{So remind people, if the reminder will be of benefit. The one
who fears Allah will pay heed while the wretched one will avoid
it.} (al- A ‘la 87: 9-11)
As for those who do not have faith and are not prepared to
pay heed to the exhortation, they will not benefit from it. This is
like the salty ground that does not benefit at all from the rain;
even if every sign were to come to this type of people, they
would not believe until they see the painful punishment with
their own eyes.
422
(127) I have not created the jinn and humans except to
worship Me
�َ َ ۢ ْ ‫َ� � ُ ُْ ﱢ ﱢ‬ َُُْ ‫َ َ َ �ْ ُ � ﱠ َ ْ َ ﱠ‬
‫( ﻣﺎ أ �ر�ﺪ ِﻣﻨﻬﻢ ﻣﻦ رز ٍق وﻣﺎ‬٥٦) ‫ون‬ ِ ‫وﻣﺎ ﺧﻠﻘﺖ ٱﻟ ِﺠﻦ وٱ ِﻹ�ﺲ ِإ� ِﻟ�ﻌب‬
‫ﺪ‬
ُ ‫ن‬ َ � ‫ﱠ �َ ُ َ ﱠﱠ ُ ُ �ُ ﱠ‬ ُ ْ ُ � ُ �
(٥٨) ‫( ِإن ٱ� ﻫﻮ ٱﻟﺮزاق ذو ٱﻟﻘﻮ ِة ٱﻟﻤ ِﺘ ين‬٥٧) ‫ﻮن‬ ِ ‫أ �ر�ﺪ أن �ﻄ ِﻌﻤ‬
[٥٨-٥٦ : ‫]اﻟﺬار�ﺎت‬
I have not created the jinn and humans except to worship Me
(56) I seek no provision from them, nor do I want them to feed
Me (57) Indeed, it is Allah Who is the Provider, Lord of Might,
the Powerful (58)
This is the purpose for which Allah created the jinn and
humankind, and sent all the Messengers to call to it, namely to
worship Him alone, which implies knowing Him, loving Him,
turning to Him and turning away from all others.
That implies knowing Him, for worshipping properly
depends on knowing Allah; in fact, the more a person knows his
Lord, the more perfect his worship will be. This is the purpose for
which Allah created those who are accountable; He did not
create them out of any need for them on His part.
423
Allah does not want any provision from them and He does
not want them to feed Him; exalted be Allah, the Self-Sufficient,
Who has no need of anyone in any way. Rather all creatures are
in need of Him for all their needs and essential necessities. Hence
He says: {Indeed, it is Allah Who is the Provider} that is, He gives
abundant provision, and there is no creature that lives on the
earth but its sustenance is guaranteed by Allah. He knows its
dwelling place and its resting place (11: 6).
{Lord of Might, the Powerful} that is, the One Who
possesses all strength and might, Who brought all great entities,
in the upper and lower realm, into being. By that power all
affairs, both apparent and hidden, are controlled and His will is
done in all realms. Whatever Allah wills happens, and whatever
He does not will does not happen. No one can flee from Him or
escape His authority. By His Might He causes His provision to
reach all the worlds. By His might and strength, He will resurrect
the dead after their bodies have disintegrated and their dust has
been scattered by the winds, or they have been devoured by
birds and wild animals and scattered in the far reaches of the
wilderness and in the depths of the sea. No one can escape Him;
He knows what the earth consumes of them. Glory be to the
Most Strong, the Powerful.
424
(128) The Sunnah is revelation just like the Qur’an
َ ُ
‫ﻨﻄﻖ ﻋ �ﻦ‬
َ َ َ
‫ﻳ‬ ‫ﺎ‬‫ﻣ‬‫و‬ (٢) ‫ى‬ٰ ‫ﻮ‬َ ‫( َﻣﺎ َﺿ ﱠﻞ َﺻﺎﺣ ُب �� ْﻢ َو َﻣﺎ َﻏ‬١) ‫ٱﻟﻨ ْﺠﻢ إ َذا َﻫ َﻮ ٰى‬
‫َ ﱠ‬
‫و‬
ِ ِ ِ ِ
(٤) �‫ﻮ‬ٰ َ ‫� ُﻳ‬ ٌ ْ ‫( إ ْن ُﻫ َﻮ إ ﱠ� َو‬٣) ‫�ٱﻟ َﻬ َﻮ ٰٓى‬
ۭ ِ ِ
[٤-١ : ‫]اﻟﻨﺠﻢ‬
By the star when it sets (1) your companion has neither
strayed nor erred (2) nor does he speak of his own accord (3)
It is but divine inspiration (4)
[Surah an-Najm 53:1-4]
{nor does he speak of his own accord} that is, what he says
does not stem from his own whims and desires.
{It is but divine inspiration} that is, he ‫ ﷺ‬is only following
what Allah reveals to him of guidance and righteousness; he is
guided in himself and is guiding others.
This indicates that the Sunnah is also revelation from Allah
to His Messenger ‫ﷺ‬, as He says: {…For Allah has sent down to
you the Book and wisdom...} (an- Nisa 4: 113)
He is protected and infallible with regard to what he says
about Allah and about religious rulings, because these words do
425
not stem from his own whims and desires; rather they are based
on divine inspiration.
426
(129) Is the reward of goodness anything but goodness?
ُ ٰ َ ْ ْ ‫َ ْ َ َ� ُ ْ ْ َ ٰ ﱠ‬
‫ﻫﻞ ﺟﺰاء ٱ ِﻹﺣﺴ� �ﻦ ِإ� ٱ ِﻹﺣﺴ�ﻦ‬
[٦٠ : ‫]اﻟﺮﺣﻤﻦ‬
Is the reward of goodness anything but goodness?
[Surah ar-Rahman 55:60]
That is, is the reward of the one who does well in
worshipping the Creator and showing kindness to His slaves
anything other than that he will be treated well, rewarded
greatly and granted the ultimate triumph, eternal blessing and a
life of ease? These two sublime gardens are for those who are
close to Allah.
427
(130) Know that the life of this world is nothing but play
and distraction
‫ْ � ُ ٓ � � ﱠ َ � َ َ ٰ ُ ﱡ ْ َ � ٌ َ � ْ ٌ َ َ ٌ َ َ َ ُ ٌۢ َ ْ َ � ْ َ َ � ُ ٌ ف‬
�ِ ‫ٱﻋﻠﻤﻮا أﻧﻤﺎ ٱﻟﺤﻴﻮة ٱﻟﺪﻧ�ﺎ ﻟ ِﻌ ۭﺐ وﻟﻬ ۭﻮ و �ز�ﻨ ۭﺔ وﺗﻔﺎﺧﺮ ﺑيﻨ�ﻢ وﺗ�ﺎﺛ ۭﺮ‬
ُ ٰ َ َ‫ْ َ ْ َ ٰ َ ْ َ ْ � ٰ � َ َ َ ْ � ْ َ َ � � ﱠ َ َ َ ُ ُ ُ ﱠ َ ُ َ ت‬
‫ٱﻷﻣﻮ ِل وٱﻷوﻟ� ِﺪ كﻤﺜ ِﻞ ﻏ� ٍﺚ أﻋﺠﺐ ٱﻟ�ﻔﺎر ﻧبﺎﺗﻪۥ ﺛﻢ ﻳ ِﻬﻴﺞ ﻓ�ﯨﻪ‬
� َ ‫ُ ْ َ � ُ ﱠ َ � ُ ُ َ ٰ ً َ ف �� َ َ َ ٌ َ ٌ َ َ ْ َ ٌ ﱢ‬
ِ ‫�ﺪ وﻣﻐ ِﻔﺮ ۭة ﻣﻦ ٱ‬
� ۭ ‫اب ﺷ ِﺪ‬
ۭ ‫ﺎﺧﺮ ِة ﻋﺬ‬
ِ �‫ﻣﺼﻔﺮا ﺛﻢ ��ﻮن ﺣﻄ� ۭﻤﺎ و ِ� ٱﻟ‬
ُ ُ � ُ َٰ َ ‫َ ْ َ ٌ َ َ � َ َ ٰ ُ ﱡ ْ َ� ﱠ‬
� ‫و �رﺿ ٰﻮ ۭن وﻣﺎ ٱﻟﺤﻴﻮة ٱﻟﺪﻧ�ﺎ ِإ� ﻣﺘ�ﻊ ٱﻟﻐﺮ‬
‫ور‬
[٢٠ : ‫]اﻟﺤﺪ�ﺪ‬
Know that the life of this world is nothing but play and a
distraction, adornment and boasting among yourselves, and
rivalry in wealth and children. It is like plants that flourish
after rain, pleasing the sowers, then they wither, and you see
them turn yellow, then they crumble. And in the hereafter
there will be a severe punishment, or forgiveness from Allah
and His good pleasure. For the life of this world is nothing but
a fleeting vanity.
[Surah al-Hadid 57:20]
Here Allah tells us about the real nature of this world and
how it actually is, highlighting that all that may be said of it, and
428
all that its people can get from it, is that it is play and a distraction
for hearts and bodies. This is confirmed by what you find in real
life of people who focus only on worldly matters; you will find
them spending their lifetimes in distraction, heedless of the
remembrance of Allah and of what lies ahead of divine promises
and warnings, and you see them taking their religion as a mere
game and mockery.
In contrast, those who are aware and strive for the
hereafter have hearts that constantly remember Allah, know him
and love Him; they fill their time with righteous deeds that will
bring them closer to Allah and may benefit them or may benefit
them and others.
{adornment} - this refers to adornment in clothing, food
and drink, means of transportation, houses and palaces, status,
and other things
{and boasting among yourselves} that is, each one of its
people wants to boast to others and be the one who prevails in
worldly matters and the one who is famous in terms of worldly
splendour.
{and rivalry in wealth and children} that is, each one wants
to be the one who has more than others in terms of wealth and
children. This is the case with those who love this world and are
content with it.
This is in contrast to those who know how this world really
is and regard it as a place to pass through, not a place to settle
429
in. Therefore, they compete in that which will bring them closer
to Allah, and take measures to help them reach Him, and if they
see those who compete with them in accumulating wealth and
children, they compete with them in righteous deeds.
Then Allah compares this world to the rain that falls on the
ground, by means of which all kinds of plants are brought forth
from the earth, from which both people and animals eat. Then
when the land is at its loveliest and takes on its fairest
appearance, and is pleasing to the sowers whose main focus is
worldly gain, there comes to it the decree of Allah that it should
be destroyed, so it withers and dries up, and the land returns to
its former state, as if nothing green had ever grown there and it
had never looked elegant and beautiful.
Such is this world: whilst it is flourishing for the one who
focuses on it, and whatever he wants of worldly gains he attains
it, and whatever he seeks to achieve of worldly matters, he finds
the doors to it wide open, suddenly the divine decree comes to
pass and it is all taken away from him; he loses control over
worldly matters, or he is taken from this world in death, so he
departs from it empty-handed, having taken nothing from it in
terms of provisions except his shroud. How doomed is the one
for whom this world is the sum of his aspirations, and it is all he
works and strives for?
As for striving for the hereafter, that is what is of benefit
and is stored up for a person and will stay with him forever.
430
Hence Allah says: {And in the hereafter there will be a severe
punishment, or forgiveness from Allah and His good pleasure}
that is, in the hereafter, there can only be one of these two
scenarios:
(1) Either severe punishment in the fire of hell, with its
chains, fetters and horrors for those whose only aim and
aspiration was worldly gain, so they had the audacity to disobey
Allah, reject His revelations and show ingratitude for His
blessings;
(2) or forgiveness from Allah for bad deeds, protection from
punishment, and the good pleasure of Allah. This is for those
who recognised this world for what it was and strove hard for
the hereafter.
All of this should prompt people to lose interest in this
world and focus on the hereafter. Hence Allah says: {For the life
of this world is nothing but a fleeting vanity} that is, it is nothing
but something to be enjoyed briefly and benefited from, to meet
one's needs. No one is deceived by it and content with it except
people of weak reasoning who are deceived by the Shaytan.
431
(131) He will give you a double portion of His mercy
‫ف‬ ْ �ْ ْ � ُْ ُ َ � ُ َ َ َ � � ُ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ � ﱠ‬
‫ن ِﻣﻦ‬ � ‫ﻮﻟ ِﻪۦ ﻳﺆ ِﺗكﻢ ِﻛﻔﻠ ي‬ ِ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ٱﺗﻘﻮا ٱ� وء ِاﻣﻨﻮا ِﺑﺮﺳ‬
ٌ ‫ﻮر ﱠرﺣ‬ ٌ ‫� َﻏ ُﻔ‬ َ ُ ْ َ ً ُ ْ� � َ ْ ََ
ُ � ‫ﻮن بﻪۦ َو َ� ْﻐﻔ ْﺮ �ﻟ �� ْﻢ َوٱ‬ َ ‫ﱠر ْﺣ‬
‫�ﻢ‬
ۭ ِ ۭ ِ ِ ِ ‫ﺸ‬ ‫ﻤ‬ ‫ﺗ‬ ‫ا‬
‫ﻮر‬ۭ ‫ﻧ‬ ‫ﻢ‬� ‫ﻟ‬ ‫ﻞ‬ ‫ﻌ‬‫ﺠ‬ �‫و‬ ‫ۦ‬‫ﻪ‬ِ ‫ﺘ‬
ِ ‫ﻤ‬
[٢٨ : ‫]اﻟﺤﺪ�ﺪ‬
O you who believe, fear Allah and believe in His Messenger;
He will [then] give you a double portion of His mercy and
make for you a light by which you will walk and forgive you;
and Allah is Forgiving and Merciful.
[Surah al-Hadid 57:28]
Allah instructed them to believe and to fear Him, which
includes all issues of religion, both outward and inward,
fundamental and minor issues; if they obey this important
command, Allah will grant them a double share of His mercy, the
description and extent of which no one knows but Allah.
It may be a reward for believing and a reward for fearing
Allah, or a reward for obeying the commands and a reward for
heeding the prohibitions; or it may be that referring to a double
reward means that the reward will be given repeatedly, time
after time.
432
{Make for you a light by which you will walk and forgive
you} He will give you knowledge, guidance and light by which to
walk through the darkness of ignorance, and He will forgive you
your bad deeds.
{And Allah is Forgiving and Merciful} so no one should
think that it is too much for the Possessor of abundant grace to
give this reward, for His grace encompasses the inhabitants of
the heavens and the earth, so there is not a single moment in
which created beings are not receiving divine grace and bounty.
433
(132) Allah will raise in status those of you who believe
and those who have been given knowledge
َ َْ � ُ َ ْ َ ٰ َ َ � ‫َ � �ْ ََ ﱠ ُ � ف‬ َ � ٓ ُ َ َ َ � َ ‫َ ٰٓ � ﱡ‬
‫ﺲ ﻓﭑﻓﺴﺤﻮا �ﻔﺴ �ﺢ‬ � ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإذا ِﻗ�ﻞ ﻟ�ﻢ ﺗﻔﺴﺤﻮا ِ� ٱﻟﻤﺠ� ِﻠ‬
َ � َ ْ � � ُ َ َ َ � ُ � َ ْ َ � ُ‫َ ش ُ نُ � َ ش ُ ن‬ َ � � ُ�
‫� ﻟ� ْﻢ َو ِ�ذا ِﻗ�ﻞ ٱ��وا ﻓﭑ��وا ﻳﺮﻓ �ﻊ ٱ� ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِﻣﻨكﻢ وٱﻟ ِﺬﻳﻦ‬ ‫ٱ‬
َ �َ َْ َ ُ� َ ۢ ٰ َ ََ َ� � � ُ �
ٌ�‫ﻮن َﺧﺒ ي‬
ۭ ِ ‫أوﺗﻮا ٱﻟ ِﻌﻠﻢ درﺟ� ٍﺖ وٱ� ِبﻤﺎ ﺗﻌﻤﻠ‬
[١١ : ‫]اﻟﻤﺠﺎدﻟﺔ‬
O you who believe, when you are told to make room in your
gatherings, then make room: Allah will grant you abundance.
And when you are told to rise, then rise; Allah will raise in
status those of you who believe and [especially] those who
have been given knowledge. And Allah is well aware of all that
you do.
[Surah al-Mujadilah 58:11]
Here Allah is teaching manners to His believing slaves, when
they come together in a community gathering, and there is a
need to make room for one another or for newcomers in the
gathering. It is good manners to make room for them, and that
will not harm anyone who is already sitting in the slightest, for
his brother will be able to have room without causing any harm
434
to the one who is already there. The reward is of the same nature
as the deed, so whoever makes room for others, Allah will grant
him abundance.
{And when you are told to rise} that is, to give up your
space in a gathering for some reason, {then rise} that is, hasten
to get up to serve that purpose.
Doing these things is part of knowledge and faith, for Allah
will raise the people of knowledge and faith in status according
to what He has bestowed upon them of knowledge and faith.
{And Allah is well aware of all that you do} and He will
requite each person for his deeds; if they are good, then the
outcome will be good, and if they are bad then the outcome will
be bad.
This verse refers to the virtue of knowledge, and tells us
that the beauty and outcome thereof is to observe proper
etiquette and act in accordance with that knowledge.
435
(133) Whatever the Messenger gives you, accept it, and
whatever he forbids you, refrain from it.
� َُ َ ُ َْ ْ� ٰ ََ َ َ ُ ُ ُ َ ُ ُ ‫َ َ� َ َٰ �ُ ﱠ‬
‫وﻣﺎ ءاﺗﯩ�ﻢ ٱﻟﺮﺳﻮل ﻓﺨﺬوە وﻣﺎ ﻧﻬﯩ�ﻢ ﻋﻨﻪ ﻓﭑﻧﺘﻬﻮا‬
‫] ش‬
[٧ : �‫اﻟﺤ‬
Whatever the Messenger gives you [of the gains, or of
instructions], accept it, and whatever he forbids to you,
refrain from it.
[Surah al-Hashr 59:7]
Allah enjoined a basic guideline and general principle when
He said: {Whatever the Messenger gives you [of the gains, or of
instructions], accept it, and whatever he forbids to you, refrain
from it}. This includes both fundamental and minor issues of
religion, whether they have to do with outward conduct or
inward beliefs and attitudes. Whatever the Messenger ‫ ﷺ‬gives,
it is obligatory for people to pay heed to it and follow it, and it is
not permissible to go against it. If the Messenger ‫ ﷺ‬gives a
ruling, it is like a ruling from Allah, and no concession or excuse
is granted to anyone to refrain from doing it. It is not permissible
to give precedence to the view of anyone else over the view of
the Prophet ‫ﷺ‬.
436
(134) O you who believe, why do you say that which
you do not do?
� � َ � ْ َ َُ � َ � َ ْ َ َ َ َ � ُ َ َ � ُ َ َ َ � َ ‫َ ٰٓ � ﱡ‬
ِ ‫( ﻛ ب� ﻣﻘﺘﺎ ِﻋﻨﺪ ٱ‬٢) ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِﻟﻢ ﺗﻘﻮﻟﻮن ﻣﺎ � ﺗﻔﻌﻠﻮن‬
‫� أن‬
َ �َ َْ َ َ � � َُ
(٣) ‫ﺗﻘﻮﻟﻮا ﻣﺎ � ﺗﻔﻌﻠﻮن‬
[٣-٢ : ‫]اﻟﺼﻒ‬
O you who believe, why do you say that which you do not do?
(2) It is most loathsome to Allah that you say that which you
do not do (3)
[Surah as-Saff 61:2-3]
{O you who believe, why do you say that which you do not
do?} That is, why do you speak good words, urge people to do
good, and perhaps boast of doing it yourselves, when you do not
do it; and you forbid evil and declare yourselves above doing it,
yet you are contaminated with it, and it is part of your regular
deeds?
Is such a blameworthy attitude befitting for the believers?!
Is it not something most loathsome before Allah that a person
says what he does not do?!
437
The one who enjoins good should be the first one to hasten
to do it, and the one who forbids evil should be the furthest
removed of all people from it.
Allah says elsewhere:
{Do you enjoin righteousness upon people while you ignore
your own selves, even though you study the scripture? Will you
not then understand?} (al-Baqarah 2: 44)
And Shuayb said to his people:
{...I do not want to do that which I am forbidding you to do...}
(Hood 11: 88)
438
(135) They want to extinguish Allah’s light with their
utterances, but Allah will perfect His light.
ً ‫َ ْ ُ َ ْ َ َ َ ٰ َ ن ٓ ْ َ َ نﱢ َ ُ ُ � � ْ � ﱡ َ ﱢ‬ َ َ ْ َ
‫� ِإﻟ��ﻢ ﻣﺼﺪ ۭﻗﺎ‬ ِ ‫� ِء�ﻞ ِإى رﺳﻮل ٱ‬ ٰ ‫و ِ�ذ ﻗﺎل ِﻋ�� ٱﺑﻦ ﻣ��ﻢ ﻳ�ﺒ ِى ِإ‬
ُ َ ْ �ُٓ ُ ْ ْ َ ۢ ‫� َ َ ْ نَ َ َ ﱠ َ ﱠ ْ َ ٰ َ ُ َ شﱢ ًۢ َ ُ ۢ َ � ت‬
‫ﻮل �ﺄ ِى ِﻣﻦ بﻌ ِﺪى ٱﺳﻤﻪۥ أﺣﻤﺪ‬ ٍ ‫ﻟﻤﺎ ﺑ ين �ﺪى ِﻣﻦ ٱﻟﺘﻮرﯨ ِﺔ وﻣب�ا ِﺑﺮﺳ‬
‫ﱠ‬ ُ � �� ْ َ َ ٌ ‫ن‬ ‫ﱡ‬ ٌ ْ َ ٰ َ � � َ َٰ‫�َﱢ‬ ُ َ� َ ‫َ� ﱠ‬
‫( وﻣﻦ أﻇﻠﻢ ِﻣﻤ �ﻦ‬٦) ‫ن‬ ۭ ‫ﻓﻠﻤﺎ ﺟﺎءﻫﻢ ِبﭑﻟﺒيﻨ� ِﺖ ﻗﺎﻟﻮا ﻫ�ﺬا ِﺳﺤ ۭﺮ ﻣ ِﺒ ي‬
َ‫� َ� َﻳ ْﻬﺪى ٱ �ﻟ َﻘ ْﻮم‬ ُ � ‫� إ �� ٱ ْﻹ ْﺳ �ﻠ ٰ�ﻢ َوٱ‬ ٰٓ َ ‫ٱ ْﻓ تَ َ� ٰى َﻋ �� ٱ �� ٱ �ﻟ ��ﺬ َب َو ُﻫ َﻮ ُ� ْﺪ‬
ِ ِ ِ ِ ِ ِ
ْ‫� ُﻣﺘ ﱡﻢ ُﻧﻮرەۦ َو �ﻟﻮ‬ ُ � ‫ﻮر ٱ �� ب �ﺄ ْﻓ َ ٰﻮ ﻫﻬ ْﻢ َوٱ‬ َ ‫ﻮا ُﻧ‬ � � ْ ُ َ ُ ُ
� ‫ﻔ‬ ‫ﻄ‬ � ‫ﻟ‬ ‫ون‬ ‫�ﺪ‬ � ‫ﻳ‬ (٧ ) ‫ن‬
�
َ‫ﻟﻈ ٰ�ﻠﻤ ن‬
ِ� ِ ِ ِ ِ ِ ِ ِ � ‫ٱ ِِي‬
‫� َ ﱢ‬ َ ٰ َ ُ � ُ � ُ َ َ َ ْ� ٓ � َ ُ َ ُ ٰ� � َ �
‫ﻳﻦ ٱﻟﺤﻖ‬ � ِ ‫د‬‫و‬ ‫ى‬ ‫ﺪ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﭑ‬ ‫ب‬
ِ ‫ۥ‬ ‫ﻪ‬ ‫ﻮﻟ‬ ‫ﺳ‬ ‫ر‬ ‫ﻞ‬ ‫ﺳ‬ ‫ر‬ ‫أ‬ ‫ى‬ ‫ﺬ‬
ِ ‫ﻟ‬ ‫ٱ‬ ‫ﻮ‬ ‫ﻫ‬ ( ٨ ) ‫ون‬ ‫ﻛ �ﺮە ٱﻟ�� ِﻔﺮ‬
َ � ْ‫� � َ � ْ � َ � ُ ش‬ ‫ﱢ‬ �َ ُ َ � ُ
(٩) ‫�ﻛﻮن‬ � ‫ﻤ‬ ‫ﻟ‬‫ٱ‬ ‫ە‬‫ﺮ‬ � ‫ﻛ‬ ‫ﻮ‬ ‫ﻟ‬‫و‬ ‫ۦ‬‫ﻪ‬ ِ �‫ﻠ‬ ‫ك‬ ‫ﻳﻦ‬ ‫ﻟﺪ‬ ‫ٱ‬ � ‫ِﻟ�ﻈ ِﻬﺮەۥ ﻋ‬
[٩-٦ : ‫]اﻟﺼﻒ‬
And [remember] when ‘Eesa ibn Maryam said: O Children of
Israel, verily I am the Messenger of Allah to you, confirming
what came before me of the Torah, and bringing glad tidings
of a Messenger to come after me, whose name will be Ahmad.
But when he came to them with clear signs, they said: This is
obviously magic (6) Who does greater wrong than he who
fabricates lies against Allah when he is called to Islam? And
Allah does not guide people who are given to wrongdoing (7)
They want to extinguish Allah's light with their utterances, but
439
Allah will perfect His light, even though the disbelievers hate
it (8) It is He Who has sent His Messenger with guidance and
the religion of truth, so that He may cause it to prevail over all
other religions, even though the polytheists hate it (9)
[Surah as-Saff 61:6-9]
Here Allah speaks of the stubbornness of the Children of
Israel mentioned above, when 'Eesa ibn Maryam called them,
saying: {O Children of Israel, verily I am the Messenger of Allah
to you} that is, Allah has sent me to call you to goodness and
forbid to you evil, and He has supported me with clear proof.
What confirms my truthfulness is the fact that I am {confirming
what came before me of the Torah}. That is, I have come to you
with the same message as that brought by Moosa, of the Torah
and divine laws. If I were a pretender to prophethood, I would
have brought something other than that which the Messengers
brought. I also confirm that which came before me of the Torah,
for it foretold my coming and gave the glad tidings thereof. I have
come and have been sent in confirmation of it, {and bringing
glad tidings of a Messenger to come after me, whose name will
be Ahmad}. He is Muhammad ibn Abdullah ibn 'Abdul-Muttalib
‫ﷺ‬, the Hashimi Prophet.
‘Eesa, like other Prophets, confirmed the Prophet who
came before him and gave glad tidings of the Prophet to come
after him, unlike the liars who contradict the Prophets in an
440
extreme manner, and differ from them in attitude, manners,
commands and prohibitions.
{But when he} namely Muhammad ‫ﷺ‬, whose coming was
foretold by 'Eesa {came to them with clear signs} that is, clear
proof that indicated that he was the one, and that he was a true
Messenger of Allah, {they said}, stubbornly rejecting the truth
and disbelieving in it: {This is obviously magic} And this is
something very strange indeed.
To regard the Messenger ‫ﷺ‬, whose message was as clear
as day, as a magician who is obviously practicing magic, can there
be any failure greater than this? Is there any fabrication worse
than this, when one denies what is well-established of his
message and attributes to him something from which he is the
furthest removed of all people?
{Who does greater wrong than he who fabricates lies
against Allah} by making this and other claims, when in fact he
has no excuse and no reason for doing so, because he is {called
to Islam} and its proof and evidence have been presented to
him.
{And Allah does not guide people who are given to
wrongdoing} who persist in their wrongdoing, and no
exhortation, proof or evidence deters them from it.
This is especially applicable to these wrongdoers who are
striving hard to oppose the truth and refute it, and to support
falsehood. Hence Allah says of them:
441
{They want to extinguish Allah's light with their
utterances} that is, with what they say of corrupt arguments on
the basis of which they reject the truth when this argument has
no solid foundation; rather their arguments increase the one
who has insight in awareness of the falsehood to which they
adhere.
{but Allah will perfect His light, even though the
disbelievers hate it} that is, Allah has guaranteed to support His
religion and perfect the truth with which He sent His
Messengers, and to cause His light to shine in all regions, even if
the disbelievers hate it and, because of their hatred, they take
all measures that they think will help them to extinguish the light
of Allah. But they will be defeated.
They are like someone who tries to blow on the disc of the
sun in order to extinguish it. They will never achieve what they
want and their minds will never be safe from criticism and
aspersions.
Then Allah mentions the means by which the Islamic
religion will prevail, both physical measures and rational
arguments, as He says:
{It is He Who has sent His Messenger with guidance and
the religion of truth} that is, with beneficial knowledge and
righteous deeds. That is knowledge with which he guides people
to Allah and to paradise, and he guides to the best deeds and
442
attitudes, and to that which is in people's best interests in this
world and the hereafter.
{and the religion of truth} that is, a religion to which to
adhere and worship the Lord of the worlds in accordance with
its teachings, a religion that is true, in which there are no
imperfections or flaws; rather its commands offer nourishment
to hearts and souls and physical wellbeing to bodies, and
refraining from what it forbids offers protection from evil and
corruption.
What the Prophet ‫ ﷺ‬was sent with of guidance and the
religion of truth is the greatest proof and evidence of his
truthfulness, and it is proof that will last until the end of time.
The more a person reflects upon it, the more he will feel at ease
and increase in joy and insight.
{so that He may cause it to prevail over all other religions}
that is, so that He may cause it to prevail over all other religions
on the basis of proof and evidence, and so that He may cause its
people who adhere to it to prevail by means of the sword and
spear.
With regard to the religion itself, this prevalence is
persistent at all times. No one tries to resist it or oppose it but
he will be defeated, and Islam will prevail and subdue its
opponents. As for those who follow the religion of Islam, if they
adhere to it and follow its light and guidance in all their religious
and worldly affairs, then by the same token no one will be able
443
to resist them, and they will inevitably prevail over the followers
of other religions.
But if they neglect it and are content merely to claim to
belong to it, that will not benefit them, and their negligence
towards it will become the cause of their enemies gaining power
over them.
Anyone who studies the affairs of the Muslims, and their
earlier and later generations, will be well aware of that.
444
(136) When the call to prayer is given on Friday
� � �ْ َ ْ َ َ ُ ُ � ْ َ ٰ � ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � َ ُ َ ﱠ‬
ٰ
‫ﻮدى ِﻟﻠﺼﻠﻮ ِة ِﻣﻦ ﻳﻮ ِم ٱﻟﺠﻤﻌ ِﺔ ﻓﭑﺳﻌﻮا ِإ� ِذﻛ �ﺮ‬ ِ ‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإذا ﻧ‬
َ ُ َ َ َ � َ ُ � � � َ � َ � � َ �
‫( ﻓ ِﺈذا ﻗ ِﻀ� ِﺖ‬٩) ‫� َوذ ُروا ٱﻟ َﺒ ْﻴ َﻊ ذ ٰ ِﻟ� ْﻢ ﺧ يْ ٌ ۭ� ﻟ� ْﻢ ِإن ﻛﻨﺘ ْﻢ ﺗ ْﻌﻠ ُﻤﻮن‬ ِ ‫ٱ‬
ً‫� �ﻛﺜ ي�ا‬ َ � ‫ﻮا ﻣﻦ َﻓ ْﻀﻞ ٱ �� َوٱ ْذ �� ُﺮ �وا ٱ‬ � َُْ َ ْ َْ ‫ﱠ �ٰ ُ َ َ ش ُ � ف‬
ۭ ِ ِ ِ ِ ‫ض وٱﺑﺘﻐ‬ � ‫ٱﻟﺼﻠﻮة ﻓﭑﻧت ِ�وا ِ� ٱﻷر‬
َ � َََ َْ� �ٓ ‫َ َ َ�ْ� َ َٰ ً �ْ �ْ � َ ﱡ‬ َ ُ ُْ � � �
‫( و ِ�ذا رأوا ِﺗﺠ�ﺮة أو ﻟﻬﻮا ٱﻧﻔﻀﻮا ِإﻟﻴﻬﺎ وﺗﺮ�ﻮك‬١٠) ‫ﻟ َﻌﻠ� ْﻢ ﺗﻔ ِﻠﺤﻮن‬
‫� َﺧ يْ ُ� ٱ ﱠﻟﺮزﻗ ي ن‬
َ‫ن‬ ُ � ‫ﻨﺪ ٱ �� َﺧ ْ ٌ� ﱢﻣ َﻦ ٱ �ﻟﻠ ْﻬﻮ َوﻣ َﻦ ٱ ﱢﻟﺘ َﺠ ٰ� َﺮة َوٱ‬
َ َ ْ ُ ً �َ
ِ� ِ ِ � ۭ‫ِ ي‬ ‫ﻗﺎ ِﺋ ۭﻤﺎ ﻗﻞ ﻣﺎ ِﻋ‬
(١١)
[١١-٩ : ‫]اﻟﺠﻤﻌﺔ‬
O you who believe, when the call to prayer is given on Friday,
then proceed at once to the remembrance of Allah and leave
off your trading. That is better for you, if only you knew (9)
Then when the prayer is ended, disperse through the land and
seek Allah's bounty, and remember Allah much, so that you
may prosper (10) When they see some merchandise or
distraction, they rush towards it and leave you standing there.
Say: That which is with Allah is better than any distraction or
merchandise. And Allah is the best of providers (11)
[Surah al-Jumu’ah 62:9-11]
445
Here Allah commands His slaves to attend Jumu’ah prayer,
and to hasten to the prayer as soon as the call is given,
proceeding at once to the prayer. What is meant by proceeding
at once here is to hasten to the prayer and pay attention to it,
for it is the most important activity of the day. It does not mean
running to join the prayer, because running when going to pray
is disallowed.
{and leave off your trading} that is, cease trading once the
call to prayer is given, and go to pray.
{That is better for you} than focusing on trade and missing
the obligatory prayer, which is one of the most important
obligations.
{if only you knew} that what is with Allah is better and more
lasting, and that whoever gives precedence to this world over
religion has truly lost when he thinks he is winning. This
command to cease trading is temporary, for the duration of the
prayer.
{Then when the prayer is ended, disperse through the
land} to seek your livelihood and engage in trade.
Because focusing on trade is likely to make one forget to
remember Allah, Allah instructs His slaves to remember Him a
great deal, as He says:
446
{and remember Allah much} that is, when standing, sitting
and lying on your sides
{so that you may prosper}, because remembering Allah
much is one of the greatest means of attaining prosperity.
{When they see some merchandise or distraction, they
rush towards it} that is, they leave the mosque, out of eagerness
to see that distraction or that merchandise. They leave what is
good, {and leave you standing there}, addressing the people.
This refers to an incident that occurred one Friday, when the
Prophet ‫ ﷺ‬was addressing the people. A trade caravan came to
Madinah, and when the people heard of it whilst they were in
the mosque, they went out of the mosque and left the Prophet
‫ ﷺ‬addressing the people, and hastened towards that to which
they should not have hastened, forgetting their manners.
{Say: That which is with Allah} of reward for the one who
adheres to goodness and is patient in worshipping his Lord
{is better than any distraction or merchandise}. Although
there is some benefit in trade, it is little and tainted, and it will
be the cause of missing out on goodness in the hereafter,
whereas patience in obeying Allah and continuing one's act of
worship does not cause one to miss out on provision, for Allah is
the best of providers. So whoever fears Allah, He will grant him
provision from where he does not expect.
447
From this passage we learn many things, including the
following:
- Jumu’ah prayer is obligatory for all believing men and they must
proceed to it at once, hasten towards it and give priority to it.
- The two khutbahs on Friday are obligatory and must be
attended, because what is meant by remembrance or reminder
here is the two khutbahs. Allah has enjoined us to go to the
remembrance of Allah and hasten to do so.
- It is prescribed and enjoined to give the call to prayer for
Jumu'ah.
- It is prohibited to buy and sell after the call to Jumu'ah prayer.
That is only because these actions cause one to miss out on the
obligatory duty and distract one from it. This indicates that any
matter, even if it is permissible in principle, if it results in missing
something obligatory, then it is not permissible in that case.
- It is enjoined to attend the two khutbahs on Friday, and the one
who does not attend them is blameworthy. What that implies is
that one should listen attentively to both of them.
- The individual should focus on worshipping Allah at a time
when he is inclined to turn to distractions and trade, and respond
to his desires. He should remind himself of that which is with
Allah of reward for the one who gives precedence to pleasing
Allah over his own whims and desires.
448
(137) No calamity occurs except by Allah’s leave
ُ�� ‫ﺎب ﻣﻦ ﱡﻣﺼ َيبﺔ إ ﱠ� ﺑ� ْذن ٱ �� َو َﻣﻦ ُﻳ ْﺆﻣ ۢﻦ بﭑ �� َﻳ ْﻬﺪ َﻗ �ﻠ َب ُﻪۥ َوٱ‬ َ َ � �َ
ِ ِ ِ ِ ِ ِ ِِ ِ ٍ ِ ِ ‫ﻣﺎ أ ﺻ‬
َ‫ﻮل َﻓﺈن َﺗ َﻮ �ﻟ ْﻴ ُﺘ ْﻢ َﻓﺈ ﱠﻧﻤﺎ‬ � ُ �َ َ� � ُ �َ
َ ‫ﻮا ٱ ﱠﻟﺮ ُﺳ‬ ٌ ‫�ء َﻋﻠ‬ ْ َ‫� ﱢ ش‬
ِ ِ ‫�ﻌ‬ ‫ﻃ‬
ِ ‫أ‬‫و‬ � ‫ٱ‬ ‫ﻮا‬ ‫�ﻌ‬ ‫ﻃ‬ِ ‫أ‬‫و‬ ( ١١ ) ‫�ﻢ‬ ۭ ِ ٍ ‫ِبكﻞ‬
� َ ََ�َ � �َ َ َ ُ ‫� ُ َ ٓ �ٰ َ ﱠ‬ ُ‫� َر ُﺳﻮﻟ َﻨﺎ ٱ �ﻟ َب �ﻠ ٰ� ُﻎ ٱ �ﻟ ُﻤﺒ ن‬ٰ �َ
‫� ﻓﻠﻴﺘﻮ� ِﻞ‬ ِ ‫ٱ‬ � ‫ﻋ‬‫و‬ ‫ﻮ‬‫ﻫ‬ � ‫إ‬ ‫ﻪ‬
ِ ِ� ‫ﻟ‬‫إ‬ � � ‫ٱ‬ ( ١٢ ) ‫ن‬ ‫ِي‬ ِ ‫ﻋ‬
َ ُ ْ �
(١٣) ‫ٱﻟ ُﻤﺆ ِﻣﻨﻮن‬
[١٣-١١ : ‫]اﻟﺘﻐﺎﺑﻦ‬
No calamity occurs except by Allah's leave. Whoever believes
in Allah, He will guide his heart aright. And Allah has
knowledge of all things (11) Obey Allah, and obey the
Messenger. But if you turn away, then know that the duty of
Our Messenger is only to convey the message in the clearest
way (12) Allah, there is no god but He; and in Allah let the
believers put their trust (13)
[Surah at-Taghabun 64:11-13]
{No calamity occurs except by Allah's leave} this is general
in meaning and includes all calamities, whether they affect the
individual himself, his wealth, his children, his loved ones and so
on.
449
Everything that befalls people happens by the will and
decree of Allah, and was already known to Allah in His prior
knowledge and was written by His pen, ordained by His will and
dictated by His wisdom. What matters is whether the individual
will do what is required of him or not.
If he does what is required of him, then he will have a great
reward in this world and the hereafter.
If he believes that it is from Allah, and he accepts it and
submits to His decree, Allah will guide his heart, and he will be
reassured and will not panic at times of calamity, as happens in
the case of one whose heart is not guided by Allah. Indeed, Allah
will grant him steadfastness when calamity strikes, and will help
them to adhere to patience. Thus he will attain reward in this
world, in addition to what Allah has stored up for him on the day
of requital. As Allah says elsewhere: {…Verily, those who are
patient and steadfast will be rewarded abundantly, without
measure} (as-Zumar 39: 10)
Thus it is known that whoever does not believe in Allah
when calamity strikes, in the sense that he does not
acknowledge the divine will and decree, and focuses only on
causes, will be forsaken and Allah will leave him to his own
devices. If a person is left to his own devices, in that case he has
nothing left at the time of calamity except panic and despair,
which is an immediate punishment before the punishment of the
hereafter, for having fallen short in adhering to patience.
450
This has to do with the meaning of the phrase {Whoever
believes in Allah, He will guide his heart aright} within the
limited context of calamity. As for what the phrase means in
general terms, Allah tells us that for everyone who believes - in
the manner enjoined, believing in Allah, His angels, His Books,
His Messengers, the Last Day, and the divine decree, both good
and bad - and confirms his faith by doing what it requires of
duties, this is a great means of attaining Allah's guidance in all his
circumstances, words and deeds, and in his knowledge and
action.
This is the best reward that Allah bestows upon those who
believe, as He says when telling us that He will make the
believers steadfast in the life of this world and in the hereafter.
Steadfastness means constancy, patience and certainty in
the heart when trials come. Allah says: {Allah will make
steadfast those who believe, with the word that stands firm, in
this world and in the hereafter...} (Ibraheem 14: 27)
The believers are the most guided of people in their hearts,
and the most steadfast at times of panic and anxiety; this is
because of what they have of faith.
{Obey Allah, and obey the Messenger} that is, by
complying with their commands and heeding their prohibitions.
Obedience to Allah and obedience to His Messenger ‫ ﷺ‬form the
foundation and basis of happiness and prosperity
451
{But if you turn away} from obedience to Allah and
obedience to His Messenger ‫ﷺ‬
{then know that the duty of Our Messenger is only to
convey the message in the clearest way} that is, to convey to
you that with which he has been sent to you in such a way that
it becomes clear to you and proof is established against you
(leaving no excuse for you). He ‫ ﷺ‬has no power to guide you or
to bring you to account.
It is only the Knower of the unseen and the seen who will
bring you to account for obedience to Allah and His Messenger
‫ﷺ‬, or otherwise.
{Allah, there is no god but He} that is, He is the only One
Who is deserving of worship and devotion; everything that is
worshipped besides Him is false.
{and in Allah let the believers put their trust} that is, let
them rely on Him in every matter of concern to them, and in
everything they want to do.
For nothing could be achieved except with the help of Allah,
and there is no way to attain what one wants except by relying
on Him. One cannot truly rely on Allah unless one thinks
positively of Him and trusts Him to take care of the matter in
which one is relying on Him, according to the level of one's faith.
The stronger a person's faith is, the stronger his trust in Allah will
be.
452
(138) Verily among your spouses and your children are
some that are enemies to you
ْ‫وﻫﻢ‬ ُ ُ َ ْ َ ْ � � � ُ َ ْ � ٰ � ْ � َ ْ � ٰ َ ْ � ْ ‫َ ٰٓ � ﱡ َ � َ َ َ ُ ٓ � ﱠ‬
‫ﻳ�ﺄﻳﻬﺎ ٱﻟ ِﺬﻳﻦ ءاﻣﻨﻮا ِإن ِﻣﻦ أزو ِﺟكﻢ وأوﻟ� ِﺪكﻢ ﻋﺪوا ﻟ�ﻢ ﻓﭑﺣﺬر‬
ْ‫( إ ﱠﻧ َﻤ �ﺎ �أ ْﻣ َ ٰﻮ �ﻟ ��ﻢ‬١٤) ‫�ﻢ‬ َ � ‫ﻮا َو َﺗ ْﻐﻔ ُﺮ �وا َﻓﺈ ﱠن ٱ‬
ٌ ‫� َﻏ ُﻔ‬
ٌ ‫ﻮر ﱠرﺣ‬ � ُ َ ْ ََ � ُ َْ َ
‫و ِ�ن ﺗﻌﻔﻮا وﺗﺼﻔﺤ‬
ِ ِ ۭ ِ ِ
ٌ َ ٌ ْ � ُٓ َ ُ � َ ٌ َْ ْ � ُ ٰ� ْ� َ
(١٥) ‫�ﻢ‬ۭ ‫وأوﻟ�ﺪكﻢ ِﻓﺘﻨ ۭﺔ وٱ� ِﻋﻨﺪەۥ أﺟﺮ ﻋ ِﻈ‬
[١٥-١٤ : ‫]اﻟﺘﻐﺎﺑﻦ‬
O you who believe, verily among your spouses and your
children are some that are enemies to you, so beware of
them. But if you pardon, overlook and forgive [their
misdeeds], then verily Allah is Oft-Forgiving, Most Merciful
(14) Your wealth and your children are but a trial, and with
Allah there is an immense reward (15)
[Surah at-Taghabun 64:14-15]
Here Allah warns the believers against being deceived by
wives and children, for some of them are enemies to you; an
enemy is one who wishes ill towards you. Your role is to be alert
to anyone who is like that, for people are naturally inclined to
love their wives and children.
453
Allah gives this advice to His slaves lest their love makes
them succumb to the demands of wives and children, even if
there is some shar'i reservation about what they want. He
encourages people to adhere to His commands and give
precedence to seeking His pleasure by mentioning that which is
with Him of great reward, which will help them to attain these
sublime aims and goals, and to give precedence to the hereafter
over this transient world.
Because the prohibition on obeying wives and children has
to do with that which is harmful and is a warning against that,
this may lead some to think that they should be harsh towards
them and punish them. Therefore, Allah tells us to be cautious
regarding them, yet at the same time to overlook and forgive, for
that serves innumerable interests. Allah says:
{But if you pardon, overlook and forgive [their misdeeds],
then verily Allah is Oft-Forgiving, Most Merciful} because the
reward matches the nature of the deed. So whoever pardons
others, Allah will pardon him; whoever overlooks (their errors),
Allah will overlook (his errors); whoever forgives them, Allah will
forgive him. Whoever behaves with Allah as He likes him to, and
behaves with His slaves as they like him to, and benefits them,
will attain the love of Allah and the love of His slaves, and he will
be in a good position.
454
(139) Whoever fears Allah, He will grant him a way out
from difficulty.
ً َ ْ َ ُ � َ ْ َ َ� ‫َﱠ‬
‫َو َﻣﻦ ﻳﺘ ِﻖ ٱ� �ﺠﻌﻞ ﻟﻪۥ ﻣﺨﺮ ۭﺟﺎ‬
[٢ : ‫]اﻟﻄﻼق‬
Whoever fears Allah, He will grant him a way out [from
difficulty].
[Surah at-Talaq 65:2]
Whoever fears Allah and constantly seeks His pleasure in all
his affairs, Allah will reward him in this world and the hereafter.
Part of that reward is that Allah will grant him relief and a
way out from all difficulties and hardship.
Just as whoever fears Allah, He will grant him relief and a
way out, by the same token, whoever does not fear Allah will
face difficulties, obstacles and troubles that he cannot find a way
out of or escape the consequences thereof.
455
(140) Verily you are upon exalted character
ۢ‫� ُﺧ �ﻠﻖ َﻋﻈ�ﻢ‬
ٰ �َ� َ ‫َ ﱠ‬
ٍ ِ ٍ ‫و ِ�ﻧﻚ ﻟﻌ‬
[٤ : ‫]اﻟﻘﻠﻢ‬
And verily you [O Muhammad] are of an exalted character.
[Surah al-Qalam 68:4]
Allah says: {and verily you [O Muhammad] are of an
exalted character} that is, a sublime character, for you have
attained an exalted position by virtue of your exalted character,
with which Allah blessed you.
His exalted character may be summed up by the way the
Mother of the Believers ‘Aishah explained it to the one who
asked her about it. She said: His character was the Qur’an.
(Recorded by Abu Dawood, and authenticated by al-Albani)
This is similar to the verses in which Allah says:
{Make allowances for people’s nature, enjoin what is right
and turn away from the ignorant.} (al-A’raf 7: 199)
{It is by the mercy of Allah that you deal gently with them.
If you had been harsh or hard-hearted, they would have
dispersed from around you. So pardon them, and ask for
456
[Allah’s] forgiveness for them; and consult them in matters of
importance. Then, when you have taken a decision, put your
trust in Allah, for Allah loves those who put their trust [in Him].}
(Al 'Imran 3: 159)
{There has come to you a Messenger from among
yourselves; it grieves him that you suffer, and he is full of
concern for you; and towards the believers he is compassionate
and merciful.} (at-Tawbah 9: 128)
And there are similar verses which indicate that the Prophet
‫ ﷺ‬possessed the noblest of characteristics, and which
encourage us to strive to attain an exalted character. He
possessed the best and noblest of characteristics, in each of
which he attained the ultimate degree.
He was easy-going and gentle, and was close to people. He
would accept the invitation of anyone who invited him, meet the
need of anyone who asked him for help, and respond kindly to
anyone who asked of him, never turning anyone away empty-
handed.
If his Companions suggested something to him, he would
agree with them and go along with them, provided that there
were no shar'i reservations concerning it. If he wanted to decide
about a matter, he would not make a decision concerning it
without their involvement; rather he would consult them and
seek their advice.
457
He would show appreciation to those among them who did
good and forgive those who caused offence. He never sat and
talked to anyone without showing the best behavior and attitude
towards him; he would never frown at him or speak harshly to
him, and he never stopped being cheerful with him; he would
not take him to task for slips of the tongue, and he would
overlook anything he showed of roughness; rather he would
treat him extremely kindly and show great forbearance towards
him.
458
(141) Stand up for the night prayer
ً َ ُ ْ ْ ُ �ُٓ َ ْ ‫ﱢ‬ ً َ ‫ُ �ْ َ ﱠ‬ ُ ‫ﱢ‬ ‫َ ٰٓ � ﱡ َ � ُ ﱠ‬
(٣) ��‫( ﻧﺼﻔﻪۥ أ �و ٱﻧﻘﺺ ِﻣﻨﻪ ﻗ ِﻠ‬٢) ��ۭ ‫( ﻗ ِﻢ ٱﻟ�ﻞ ِإ� ﻗ ِﻠ‬١) ‫ﻳ�ﺄﻳﻬﺎ ٱﻟﻤﺰﻣﻞ‬
‫ﱠ‬ ً َ ًْ َ َ ْ�َ ‫ﱠ َ ُ�ق‬ ً َْ َ َ ْ ُ� ‫�ْ ْ َ�ْ ََﱢ‬
‫( ِإن‬٥) ��‫( ِإﻧﺎ ﺳﻨﻠ ِ� ﻋﻠ�ﻚ ﻗﻮۭ� ﺛ ِﻘ‬٤) ��‫أو �زد ﻋﻠ� ِﻪ ورﺗ ِﻞ ٱﻟﻘﺮءان ﺗﺮِﺗ‬
ً ُ َ ْ�َ � ْ َ ‫َ � َ ﱡ‬ � ََ َ
(٦) ��‫ﺎﺷﺌﺔ ٱﻟ ْ� ِﻞ ِ� أﺷﺪ وﻃ�ﺎ وأﻗﻮم ِﻗ‬ ِ ‫ﻧ‬
[٦-١ : ‫]اﻟﻤﺰﻣﻞ‬
O you who are enwrapped [in garments] (1) stand up in
prayer throughout the night, except a little (2) half of it, or a
little less than that (3) or a little more; and recite the Qur'an
at a measured pace (4) Verily We are going to send down to
you words of surpassing gravity (5) Verily prayer at night is
more appropriate for focus and more conducive to proper
recitation (6)
[Surah al-Muzzammil 73:1-6]
Here Allah enjoins upon the Prophet ‫ ﷺ‬the noblest act of
worship, namely prayer, and commands him to do it at the best
and most virtuous of times, which is at night.
By His mercy, Allah did not command him to spend the
entire night in prayer; rather He said: {stand up in prayer
throughout the night, except a little}.
459
Then He gives an estimate of the length of time: {half of it,
or a little less than that} that is, less than half, such as one-third
and the like {or a little more} that is, a little more than half, such
as two-thirds and the like.
{and recite the Qur'an at a measured pace} for reciting it
at a measured pace facilitates reflection, has a greater impact on
the heart, and enables one to worship Allah by reciting its verses,
with complete focus.
{Verily We are going to send down to you words of
surpassing gravity} that is, We are going to send down to you
this Qur'an, which is of surpassing gravity, for its meanings are
deeply significant and its attributes are great, and something like
this deserves that you should prepare yourself for it, recite at a
measured pace, and reflect upon what it contains.
Then Allah mentions the wisdom behind the command to
pray at night:
{Verily prayer at night} after having slept
{is more appropriate for focus and more conducive to
proper recitation} that is, it is more likely to achieve the purpose
of the Qur'an when one focuses fully on what one is reciting, for
there are few distractions at night, so one will be able to focus
and understand the words one recites.
460
(142) We feed you only for the sake of Allah; we seek of
you neither recompense or thanks.
َ‫ﻟﻄ َﻌﺎم‬‫َُ ْ ُ َ ﱠ‬ ً َ ْ ُ ُ ‫ُ ُ َ ﱠ ْ َ َ َ ُ َ َ ْ ً � َ شَ ﱡ‬
‫( و�ﻄ ِﻌﻤﻮن ٱ‬٧) ‫ﻳﻮﻓﻮن ِبﭑﻟﻨﺬ �ر و�ﺨﺎﻓﻮن ﻳﻮ ۭﻣﺎ كﺎن �ەۥ ﻣﺴﺘ ِﻄ ي ۭ�ا‬
ُ ُ َ � ْ َ ْ� ُ ْ ُ َ ‫ﱠ‬ � �َ ً ََ ً ْ ‫� ُﺣ ﱢ‬ �َ
‫� � ﻧ ��ﺪ‬ ‫ٱ‬
ِ ِ ِ ‫ﻪ‬ ‫ﺟ‬ ‫ﻮ‬ ‫ﻟ‬ ‫ﻢ‬ � ‫ﻤ‬ ‫ﻌ‬ ِ ‫ﻄ‬ ‫ﻧ‬ ‫ﺎ‬‫ﻤ‬ ‫ﻧ‬ ‫إ‬ِ (٨ ) ‫ا‬
� ‫ﺳ‬
‫ِ ي‬ ‫أ‬‫و‬ ‫ﺎ‬ ‫�ﻤ‬ ‫ت‬�‫و‬ ‫ﺎ‬‫ﻴﻨ‬
ۭ ِ ۭ ِ ِ ِ ‫ﻜ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ۦ‬ ‫ﻪ‬ ‫ب‬ ٰ ‫ﻋ‬
ً‫ﻮﺳﺎ َﻗ ْﻤ َﻄ��ﺮا‬
ً ‫ف ﻣﻦ ﱠرﱢ� َﻨﺎ َﻳ ْﻮ �ﻣﺎ َﻋ ُﺒ‬ ُ َ َ ‫ﱠ‬
‫ﺎ‬‫ﺨ‬ ‫ﻧ‬ ‫ﺎ‬‫ﻧ‬ ‫إ‬ ( ٩) ‫ا‬
‫ﻮر‬� ‫ﻨك ْﻢ َﺟ َ �ﺰا ًء َو َ� ُﺷ �ﻜ‬�
‫ِﻣ‬
ۭ � ۭ ِ ِ ۭ
(١٠)
[١٠-٧ : ‫]اﻹ�ﺴﺎن‬
They fulfil their vows and fear a day the evil of which will be
widespread (7) and they give food, despite their love for it, to
the needy, orphans and captives (8) [saying): We feed you
only for the sake of Allah; we seek of you neither recompense
nor thanks (9) Verily we fear from our Lord a grim and awful
day (10)
[Surah al-Insan 76:7-10]
Here Allah tells us about some of the deeds of the righteous:
{They fulfil their vows} that is, they fulfil what they commit
themselves to for the sake of Allah.
461
If they fulfil vows, which are not obligatory upon them
unless they take that upon themselves, it is more likely that they
will fulfil their commitment to basic obligatory duties.
{and fear a day the evil of which will be widespread} that
is, it will spread and reach everywhere, so they fear that its evil
may reach them, therefore they avoid everything that may lead
to that.
{and they give food, despite their love for it} that is,
although they love wealth and food, they give precedence to
love of Allah over love of themselves, and they try to give their
food to those who are most deserving and most in need of it,
{the needy, orphans and captives}.
By spending and feeding others, they seek the pleasure of
Allah, implicitly saying: {We feed you only for the sake of Allah;
we seek of you neither recompense nor thanks} that is, we seek
neither financial recompense nor verbal praise.
{Verily we fear from our Lord a grim} that is, very hard and
evil {and awful} that is, stressful and miserable {day}.
462
(143) By the ten nights
ۢ ْ‫َ � َ َ ش‬ ْ َ� َ
(٢) �
� ‫ﺎل ﻋ‬ ٍ �‫( وﻟ‬١) ‫وٱﻟﻔﺠ �ﺮ‬
[٢-١ : ‫]اﻟﻔﺠﺮ‬
By the dawn (1) By the ten nights (2)
[Surah al-Fajr 89:1-2]
Allah swears by the dawn, which is the end of the night and
the onset of the day, because of what there is in the departure
of the night and the coming of the day, of signs that point to the
perfect might of Allah, and indicate that He alone is the
controller of all things, and none should be worshipped except
Him. At the time of dawn there is a prayer of great virtue, which
deserves that Allah should swear by it.
Hence after that He swears by the ten nights which,
according to the correct view, are the last ten nights of Ramadan
or the first ten nights of Dhul-Hijjah. These are nights that
contain days of great virtue, during which acts of worship are
done that are not done at other times.
During the last ten nights of Ramadan, there occurs
Laylatal-Qadr (the Night of Decree), which is better than a
463
thousand months, and those ten days are the last days of the fast
of Ramadan, which is one of the pillars of Islam.
During the first ten days of Dhul-Hijjah there occurs the
standing in ‘Arafah, during which Allah bestows forgiveness
upon His slaves that causes the Shaytan to grieve. The Shaytan
is never seen to be more humiliated and defeated than on the
Day of ‘Arafah, because of what he sees of the descent of the
angels and the mercy of Allah upon His slaves, and because of
what happens on that day of many of the actions of Hajj and
‘Umrah. These are significant matters which deserve that Allah
should swear by them.
464
(144) We will make easy for him the path of salvation
ٰ َ ْ ُ� ُُ ‫َ َ َُ ﱢ‬ َٰ ‫َ َ ﱠ َ � ُ ْ ن‬ َٰ ‫َ � ﱠ َ ْ � ْ َ ٰ َ ﱠ ت‬
(٧) ‫( ﻓﺴﻨ��ەۥ ِﻟﻠ��ى‬٦) ‫(وﺻﺪق ِبﭑﻟﺤﺴى‬٥) �‫ﻓﺄﻣﺎ ﻣﻦ أﻋ� وٱﺗ‬
ٰ َ ْ ُ � ُُ ‫َ َ َُ ﱢ‬
ٰ َ‫َ � ﱠ َ � ُ ْ ن‬ ٰ َ‫َ � ﱠ َ ۢ َ َ َ ْ َ ْ ن‬
(١٠) ‫( ﻓﺴﻨ��ەۥ ِﻟﻠﻌ�ى‬٩) ‫( و�ﺬب ِبﭑﻟﺤﺴى‬٨) ‫وأﻣﺎ ﻣﻦ ب ِﺨﻞ وٱﺳﺘﻐى‬
[١٠-٥ : ‫]اﻟﻠ�ﻞ‬
As for him who gives in charity and fears Allah (5) and believes
in the ultimate good (6) We will make easy for him the path of
salvation (7) But as for him who is miserly and thinks he has
no need of Allah (8) and denies the ultimate good (9) We will
make easy for him the path of perdition (10)
[Surah al-Layl 92:5-10]
{As for him who gives in charity} that is, he does what he is
enjoined to do of financial acts of worship, such as giving zakah,
offering expiation, spending on maintenance of family members,
giving charity and spending on good causes; and he also does
physical acts of worship such as prayer, fasting and so on; and
acts of worship that combine both physical and financial
elements, such as Hajj and 'Umrah, and so on
{and fears Allah} with regard to what He has forbidden of
prohibited matters and sins of various kinds.
465
{and believes in the ultimate good} that is, he believes in la
ilaha illa Allah (there is no god that has the right to be
worshipped except Allah) and all that it points to of religious
beliefs and all that it leads to of reward in the hereafter.
{We will make easy for him the path of salvation} - that is,
we will make his affairs easy for him and will make all that is good
easy for him, and We will make it easy for him to refrain from all
evil, because he has taken measures that lead to that, so Allah
will make it easy for him.
{But as for him who is miserly} with regard to what he is
instructed to spend, so he does not spend in the ways that are
obligatory or recommended, and he does not have any desire to
do that which Allah has enjoined,
{and thinks he has no need of Allah} so he does not submit
to Him and does not think that his soul is in desperate need of its
Lord, for there is no salvation, success or prosperity unless Allah
is his ultimate object of love and worship, Whom he seeks and
to Whom he turns.
{and denies the ultimate good} that is, he denies the
goodly beliefs that Allah has enjoined people to believe in.
{We will make easy for him the path of perdition} so he
will adopt bad and blameworthy characteristics, because it is
made easy for him to commit evil and get carried away with acts
of disobedience. We ask Allah to keep us safe and sound.
466
(145) Truly with hardship comes ease
ً ْ ُ ْ ُ� َ َ ‫ﱠ‬ � ْ ُ ْ ُ� َ َ ‫َ ﱠ‬
(٦) ‫�ا‬
ۭ �� ‫( ِإن ﻣﻊ ٱﻟﻌ‬٥) ‫� ��ا‬ � ‫ﻓ ِﺈن ﻣﻊ ٱﻟﻌ‬
[٦-٥ : ‫اﻟ�ح‬ ‫] ش‬
So truly with hardship comes ease (5)

Truly with hardship comes ease (6)
[Surah ash-Sharh 94:5-6]
{So truly with hardship comes ease, truly with hardship
comes ease}. This is great glad tidings, for every time there is
hardship and difficulty, it is accompanied by ease, to the extent
that even if hardship were to enter a lizard hole, ease would
enter upon it and expel it, as Allah says elsewhere: {...Allah will
bring about, after hardship, ease} (at-Talaq 65: 7)
And the Prophet ‫ ﷺ‬said: «Verily there is relief with
distress, and verily there is with hardship ease.» (at-Tirmidhi)
The fact that the word translated here as {hardship}
appears in the definite form indicates that it refers to one
hardship, whereas the fact that the word translated here as
{ease} appears in the indefinite form indicates that it is more
467
than one, and one hardship can never overwhelm plural or
repeated ease.
The definite form conveys a generic meaning and refers to
any kind of hardship, indicating that any hardship - no matter
what degree of difficulty it reaches - will ultimately and
inevitably be relieved.
468
(146) They were enjoined only to worship Allah with
sincere devotion to Him
َ ٰ � ‫نَ � ُ ﱢ َ ُ َ َ � َ َ ُ ُ � ﱠ‬ ْ ُ َ� � ُُ ْ َ ‫َ َ� � ُ ٓ� ﱠ‬
‫وﻣﺎ أ ِﻣﺮوا ِإ� ِﻟ�ﻌبﺪوا ٱ� ﻣﺨ ِﻠ ِﺼ ين ﻟﻪ ٱﻟﺪﻳﻦ ﺣﻨﻔﺎء و� ِﻘ�ﻤﻮا ٱﻟﺼﻠﻮة‬
َ � ْ � ْ � َُ � َ � ‫ﱠ‬ َ� ُ َ َ َ �‫ُُْ � ﱠ‬
‫( ِإن ٱﻟ ِﺬﻳﻦ ﻛﻔﺮوا ِﻣﻦ أﻫ ِﻞ ٱﻟ ِ�ﺘ� ِﺐ‬٥) ‫َو�ﺆﺗﻮا ٱﻟﺰ� ٰﻮة َوذ ٰ ِﻟﻚ ِدﻳﻦ ٱﻟﻘ ﱢ� َﻤ ِﺔ‬
ٰ
َ � ‫ﱠ‬ ‫َ َ � � ۟ � ٰٓ َ ُ ْ شَ ﱡ � َ ﱠ‬ ٰ َ َ ‫نَ ف َ َ َ ﱠ‬ ْ‫َ � ُ ش‬
‫( ِإن ٱﻟ ِﺬﻳﻦ‬٦) ‫�ِﻛ ين ِ� ﻧ �ﺎر ﺟﻬﻨﻢ ﺧ� ِﻠ ِﺪﻳﻦ ِﻓﻴﻬﺎ أوﻟ� ِﺌﻚ ﻫﻢ � ٱﻟ ب �� ِﺔ‬ � ‫وٱﻟﻤ‬
ْ‫ﻨﺪ َرﱢ� ـﻬﻢ‬ َ ْ ُ ُ �َ َ ‫َ َ ُ � َ َ � � ﱠ ٰ َ ٰ � ۟ � ٰٓ َ ُ ْ َ ْ ُ � َ ﱠ‬
ِ ‫( ﺟﺰاؤﻫﻢ ِﻋ‬٧) ‫ءاﻣﻨﻮا وﻋ ِﻤﻠﻮا ٱﻟﺼ� ِﻠﺤ� ِﺖ أوﻟ� ِﺌﻚ ﻫﻢ ﺧ ي� ٱﻟ ب �� ِﺔ‬
� َ ُ ٰ َ َْ ْ َ ْ َ ْ َ ۢ ْ َ ُ ٰ‫َ ﱠ‬
ْ‫� َﻋ ْﻨ ُﻬﻢ‬ ُ � ‫�ٱ‬ َ ‫ﻳﻦ ِﻓ َﻴﻬ �ﺎ أ َب ًۭﺪا ﱠر ِض‬َ ٰ
‫ﺟﻨ�ﺖ ﻋﺪ ٍن ﺗﺠ �ﺮى ِﻣﻦ ﺗﺤ ِﺘﻬﺎ ٱﻷﻧﻬ�ﺮ ﺧ� ِﻠ ِﺪ‬
ُ ‫َ َ ُ � َ ْ ُ َٰ َ َ ْ َ ش َ ﱠ‬
(٨)‫� َر�ﻪۥ‬ ِ ‫ورﺿﻮا ﻋﻨﻪ ذ ِﻟﻚ ِﻟﻤﻦ ﺧ‬
[٨-٥ : ‫]اﻟﺒيﻨﺔ‬
Although they were enjoined only to worship Allah with

sincere devotion to Him, being true in faith to Him alone, and
to establish prayer and give zakah, and that is the true religion
(5) Verily those who disbelieve among the People of the Book
and among the polytheists will be in the fire of hell, to abide
therein forever. It is they who are the worst of people (6)
Verily those who believe and do righteous deeds - it is they
who are the best of people (7) Their reward with their Lord is
gardens of perpetual abode through which rivers flow, to
abide therein forever and ever. Allah is pleased with them and
469
they are pleased with Him. That is for those who fear their
Lord (8)
[Surah al-Bayyinah 98:5-8]
{They were enjoined only to worship Allah with sincere
devotion to Him} that is, in all their acts of worship, both
outward and inward, to seek only the pleasure of Allah and to
draw close to Him, {being true in faith to Him alone} and turning
away from all religions that are contrary to the religion of pure
monotheism.
Allah singles out prayer and zakah for mention, even
though they are included in the words {to worship Allah with
sincere devotion to Him}, because of their special virtue and
because they are the two acts of worship which, if anyone
undertakes them, he will undertake all other religious duties.
{and that} namely affirmation of the oneness of Allah and
sincerity in religion {is the true religion} that is, the true religion
which leads to the gardens of bliss, and all other religions are
paths that lead to hell.
Then Allah mentions the requital of those who disbelieve
after clear proof has come to them, as He says: {Verily those who
disbelieve among the People of the Book and among the
polytheists will be in the fire of hell} which will encompass them
with its punishment, which will be severe indeed.
470
{to abide therein forever} the punishment will not be
lightened for them, and they will be plunged into utter despair
therein (43: 75).
{It is they who are the worst of people} because they
learned about the truth but they ignored it, so they became
losers in this world and the hereafter.
{Verily those who believe and do righteous deeds - it is
they who are the best of people} because they worshipped Allah
and learned who He is, and they attained bliss in this world and
the hereafter.
{Their reward with their Lord is gardens of perpetual
abode} that is, gardens in which they will settle, and will never
move on or depart from them, and they will never seek anything
better than them.
{through which rivers flow, to abide therein forever and
ever. Allah is pleased with them and they are pleased with
Him}. He is pleased with them because of what they did of deeds
that earn His pleasure, and they are pleased with Him because
of what He has prepared for them of all kinds of honor and great
reward.
{That} goodly reward is {for those who fear their Lord} that
is, it is for those who fear Allah and refrain from disobeying Him,
and who do their duty towards Him.
471
(147) Competition for worldly gain distracts you
َ َ َ � ُ ُ ْ ُ ٰ ‫َ تﱠ‬ ُ ُ � ‫�� َ ٰ � ُ ﱠ‬
(٢) ‫( ﺣى زرﺗﻢ ٱﻟﻤﻘ ِﺎﺑﺮ‬١) ‫أﻟﻬﯩ�ﻢ ٱﻟﺘ�ﺎﺛﺮ‬
[٢-١ : ‫]اﻟﺘكﺎﺛﺮ‬
Competition for worldly gain distracts you (1) until you come
to your graves (2)
[Surah at-Takathur 102:1-2]
Here Allah says, rebuking His slaves for being distracted
from that for which they were created of worshipping Him alone
with no partner or associate, knowing Him and turning to Him,
and giving precedence to love of Him over all other things:
{Competition for worldly gain distracts you} from what is
mentioned above. What they compete in is not specified, so as
to include everything that people compete to accumulate and
boast about, such as accumulating wealth, children, supporters,
troops, servants, status and other things that people usually
compete with one another for, where the aim is not to sincerely
seek the pleasure of Allah. Your heedlessness and distraction
continue {until you come to your graves}, whereupon reality
becomes clear to you, but that is after it has become impossible
for you to rectify your situation.
472
(148) Surah al-‘Asr
� � َ � ُ َ � ‫ﱠ‬ ْ ‫�ﺴ ٰ� َﻦ �ﻟ ف� ُﺧ‬ َ ‫( إ ﱠن ٱ ْﻹ‬١) �ْ ‫َوٱ �ﻟ َﻌ‬
‫( ِإ� ٱﻟ ِﺬﻳﻦ َء َاﻣﻨﻮا َوﻋ ِﻤﻠﻮا‬٢) � � ِ ِ ِ �
َ ‫اﺻ ْﻮ �ا بﭑ �ﻟ َﺤ ﱢﻖ َو َﺗ َﻮ‬
‫اﺻ ْﻮ �ا بﭑ ﱠ‬
(٣) �� ْ‫ﻟﺼ ب‬ َ ‫ﻟﺼ ٰ�ﻠ َﺤ ٰ�ﺖ َو َﺗ َﻮ‬
‫ٱ ﱠ‬
ِ ِ ِ ِ
[�‫]ﺳﻮرة اﻟﻌ‬
By Time (1) verily man is in a state of utter loss (2) except
those who believe and do righteous deeds, and exhort one
another to hold fast to the truth and exhort one another to be
steadfast (3)
[Surah al-‘Asr (103)]
Here Allah swears by Time, which is night and day, in which
people's deeds take place, that every person is a loser, and loss
is the opposite of success.
Loss is of various kinds: It may be absolute loss, as in the
case of one who loses in this world and the hereafter, who
misses out on bliss and deserves hellfire. Or he may be a loser in
some ways but not others. Therefore, Allah describes everyone
as a loser, except one who has the following four qualities:
473
1. Belief in that which Allah has commanded us to believe in, and
belief and faith cannot be sound unless they are based on
knowledge, for faith is something that stems from knowledge
and cannot be perfect without it.
2. Righteous deeds, which include all good deeds, both outward
and inward, having to do with duties towards Allah and towards
His slaves, both obligatory and recommended.
3. Exhorting one another to hold fast to the truth and do
righteous deeds. That is, they exhort one another, urge one
another and encourage one another to do that.
4. Exhorting one another to be steadfast in obeying Allah, in
refraining from disobedience towards Him, and in accepting the
painful decrees of Allah.
By means of the first two one may perfect oneself, and by
means of the last two one may help others to perfect
themselves. By perfecting all four things one will be safe from
loss and will attain great success.
474
(149) Surah al-Kawthar
ُ َ‫ﱠ َ َ َ ُ َ ْ َ ْ ت‬ ْ َ ْ َ َ ‫َ َ ﱢ َﱢ‬ َ َ ْ � � َ َْٰ َ ْ � ‫ﱠ‬
(٣) �‫( ِإن ﺷ ِﺎﻧﺌﻚ ﻫﻮ ٱﻷﺑ‬٢) ‫( ﻓﺼﻞ ِﻟ��ﻚ وٱﻧﺤﺮ‬١) ‫ِإﻧـآ أﻋﻄﻴﻨ�ﻚ ٱﻟ�ﻮﺛﺮ‬
[‫]ﺳﻮرة اﻟ�ﻮﺛﺮ‬
Verily We have granted you [O Muhammad] abundance (1)
so pray to your Lord and offer your sacrifice to Him alone (2)
Verily it is the one who hates you who is cut off [from all
goodness (3)
[Surah al-Kawthar (108)]
Here Allah says to His Prophet Muhammad ‫ﷺ‬, reminding
him of His favors to him: {Verily We have granted you [O
Muhammad] abundance [al-kawthar]} that is, much goodness
and great favors, among which is what Allah will grant to His
Prophet ‫ ﷺ‬on the Day of Resurrection of the river which is called
al-Kawthar.
He will also grant him the Cistern (al-hawd), the length of
which is a month's journey, as is its width; its water is whiter than
milk and sweeter than honey, and its vessels are like the stars of
the sky in their number and brightness. Whoever takes one sip
from it will never ever thirst again.
475
Having mentioned His favors to him, He commands him to
give thanks for them, as He says:
{so pray to your Lord and offer your sacrifice to Him alone}
these two acts of worship are singled out for mention, because
they are among the best and greatest acts of worship that bring
one closer to Allah.
In prayer one feels humility before Allah and shows it
physically, for prayer demonstrates submission and servitude to
Him.
In the case of sacrifice, one draws closer to Allah with the
best quality of sacrificial animals that one possesses, giving
wealth that one has a natural inclination to love and want to
keep to oneself.
{Verily it is the one who hates you} that is, the one who
despises you, criticizes you and shows disrespect towards you
{who is cut off [from all goodness]} for his deeds will cease
and no one will remember him.
As for Muhammad ‫ﷺ‬, he is the one who is perfect in the
true sense of the word, who is to attain all that is possible of
perfection in the case of a created being, such as high renown
and large number of supporters and followers.
476
(150) Surah al-Ikhlas
ُ � � َ ْ�َ ْ� ُ ْ�َ ْ َ ْ� ُ َ ‫�ُ ﱠ‬ ٌ َ � ُ� َ ُ ْ ُ
‫( وﻟﻢ ��ﻦ ﻟﻪۥ‬٣) ‫( ﻟﻢ � ِﻠﺪ وﻟﻢ ﻳﻮﻟﺪ‬٢) ‫( ٱ� ٱﻟﺼﻤﺪ‬١) ‫ﻗﻞ ﻫﻮ ٱ� أﺣﺪ‬
ٌۢ َ � � ُ �
(٤) ‫ﻛﻔﻮا أﺣﺪ‬
[‫]ﺳﻮرة اﻹﺧﻼص‬
Say [O Muhammad]: He, Allah, is One (1) Allah, Who is sought
by all (2) He begets not nor was He begotten (3) And there is
none comparable to Him (4)
[Surah al-Ikhlas (112)]
{Say [O Muhammad]} with certain faith, believing in it and
understanding its meaning:
{He, Allah, is One} that is, He is the One and unique, to
Whom alone belongs utmost perfection; to Him belong the most
beautiful names and perfect, sublime attributes, and His deeds
are far above any shortcomings; He has no counterpart and no
equal.
{Allah, Who is sought by all} to meet all needs. The
inhabitants of both the upper and lower realms are in the utmost
need of Him; they ask Him for what they need and turn to Him
regarding that which concerns them, because He is the only One
477
Who is perfect in His attributes, the All-Knowing Who is perfect
in His knowledge, the Forbearing Who is perfect in His
forbearance, the Most Merciful Who is perfect in His mercy,
Whose mercy encompasses all things... and so on with all His
attributes.
In His perfection, {He begets not nor was He begotten}
because He is completely independent of means,
{and there is none comparable to Him} either in His names,
attributes or deeds - blessed and exalted be He.
This soorah refers to the oneness of the divine names and
attributes (Tawheed al-Asma' was-Sifat).
478
(151) Surah al-Falaq
َ‫� َﻏﺎﺳﻖ إ َذا َو َﻗﺐ‬
‫ﱢ‬ َ‫ش‬ َ َ � َ َ ‫شَ ﱢ‬ �َ� ‫ُ ْ �ُ ُ َ ﱢ‬
ِ ٍ ِ ‫( و ِﻣﻦ‬٢) ‫( ِﻣﻦ � ﻣﺎ ﺧﻠﻖ‬١) ‫ﻗﻞ أﻋﻮذ ِﺑﺮب ٱﻟﻔﻠ ِﻖ‬
َ َ َ َ ‫شَ ﱢ‬ َ (٤) ‫� ٱ ﱠﻟﻨ ﱠﻔ ٰ� َﺜ ٰ�ﺖ ف� ٱ �ﻟ ُﻌ َﻘﺪ‬ َ‫ش‬ َ (٣)
(٥) ‫ﺎﺳ ٍﺪ ِإذا ﺣ َﺴﺪ‬ ِ ‫ﺣ‬ � ‫ﻦ‬‫ﻣ‬ِ ‫و‬ ِ ِ ِ ‫ﱢ‬ ‫ﻦ‬‫ﻣ‬ِ ‫و‬
[‫]ﺳﻮرة اﻟﻔﻠﻖ‬
Say [O Muhammad]: I seek refuge with the Lord of the rising
dawn (1) from the harm [and mischief] of what He has created
(2) from harm [and mischief] in the night when darkness
grows intense (3) from the harm [and mischief] of those who
blow upon knots (4) and from the harm [and mischief] of the
envier when he envies (5)
[Surah al-Falaq (113)]
{Say [O Muhammad]: I seek refuge} that is, I turn to and
seek protection {with the Lord of the rising dawn} that is, the
One Who causes dawn to break.
{from the harm [and mischief] of what He has created}.
This includes all those whom Allah has created, humans, jinn and
animals; one must seek refuge with their Creator from any harm
or mischief that there may be in them.
479
Then He describes in specific terms what He has mentioned
in general terms, as He says:
{from harm [and mischief] in the night when darkness
grows intense} that is, from the harm and evil of what may
happen in the night, when the darkness of night covers the earth
and many evil spirits and harmful animals move about.
{from the harm [and mischief] of those who blow upon
knots} that is, from the harm and mischief of witches who
perform their witchcraft by blowing on knots that they tie for the
purpose of casting spells.
{and from the harm [and mischief] of the envier when he
envies}. The envier is the one who would like the blessing to be
taken away from the one whom he envies, so he strives to cause
it to be taken away by whatever means he can. Therefore, there
is a need to seek refuge with Allah from his harm and mischief,
and to foil his plan. The word translated here as {envier} also
includes the one who puts the evil eye on others, because the
evil eye only emanates from an envier who is evil in nature.
This soorah refers to seeking refuge with Allah from all kinds
of evil and harm in both general and specific terms.
It indicates that magic or witchcraft is something real, the
harm of which is to be feared, so one should seek refuge with
Allah from it and from those who practice it.
480
(152) Surah an-Nas
‫( ِﻣﻦ شَ�ﱢ‬٣) ‫( إ �ﻟ ٰ� ِﻪ ٱ ﱠﻟﻨﺎس‬٢) ‫( َﻣ ِﻠﻚ ٱ ﱠﻟﻨﺎس‬١) ‫ﻮذ ﺑ َﺮ ﱢب ٱ ﱠﻟﻨﺎس‬ ُ ُ� ْ ُ
� ِ � ِ � ِ ‫ﻗﻞ أﻋ‬
‫َ � ﱠ‬ ‫ﱠ‬ ُ ُ ‫َُ ْ ُ ف‬ � ‫� َ ﱠ‬ َ ‫ٱ �ﻟ َﻮ ْﺳ‬
‫( ِﻣﻦ ٱﻟ ِﺠﻨ ِﺔ‬٥) ‫ﺎس‬� ‫ﻟﻨ‬ ‫ٱ‬ ‫ور‬
� ‫ﺪ‬ ‫ﺻ‬ �ِ �‫س‬ ‫ﻮ‬ ‫ﺳ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ى‬ ‫ﺬ‬
ِ ‫ﻟ‬ ‫ٱ‬ ( ٤) ‫ﺎس‬
� ‫ﻨ‬ ‫ﺨ‬ ‫ﻟ‬ ‫ٱ‬ ‫اس‬
� ‫ﻮ‬
‫َ ﱠ‬
(٦) ‫ﺎس‬
� ‫وٱ‬‫ﻟﻨ‬
[‫]ﺳﻮرة اﻟﻨﺎس‬
Say [O Muhammad]: I seek refuge with the Lord of humankind
(1) the Sovereign of humankind (2) the God of humankind (3)
from the harm [and mischief] of the insidious whisperer (4)
who whispers into the hearts of humankind (5) from among
the jinn and humankind (6)
[Surah an-Nas (114)]
This soorah refers to seeking refuge with the Lord and God
of humankind from the Shaytan who is the source and cause of
all evil. In his efforts to tempt people and do evil, he whispers
into their hearts, making evil fair-seeming to them and showing
it to them in a good image, motivating them to do it.
And he makes goodness ill-seeming to them, tries to put
them off it, and presents a false image of it to them. This is how
481
he always is, whispering and withdrawing; he retreats when a
person remembers his Lord and seeks His help to ward him off.
So the individual should seek help, seek refuge and seek
protection in the Lordship of Allah over all people, for He is the
Lord of all people and all people come under His Lordship and
Sovereignty, and He holds the forelock of every living being. And
he should seek help, seek refuge and seek protection in the
divinity of Allah, by worshipping Him, which is the purpose for
which He has created them, and this purpose cannot be fulfilled
except by warding off the evil of their enemy, who wants to cut
them off and prevent them from worshipping Allah, and wants
to make them among his party so that they will become
inhabitants of the blazing fire.
Waswas (devilish whispers) may be caused by the jinn or by
humans, hence Allah says: {from among the jinn and
humankind}.
‫وﷲ أﻋﻠﻢ‬
َ
‫أﺟﻤﻌﯿﻦ‬ ‫ وآﻟﮫ وﺻﺤ ِﺒﮫ‬،ٍ‫وﺻﻠﱠﻰ ﷲ وﺳﻠﱠﻢ ﻋﻠﻰ ﻋﺒﺪه ورﺳﻮﻟﮫ ﻣﺤ ﱠﻤﺪ‬
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Precious Gems From The Qur'An

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Precious Gems From The Qur'An

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Tafseer of selected verses from the Noble Qur’an

‫�ﺪا * ُ� ْﺼﻠ ْﺢ �ﻟ �� ْﻢ �أ ْﻋ َﻤ �ﺎﻟ ��ﻢْ‬

‫وﺧ� اﻟﻬﺪي ﻫﺪي ﻣﺤﻤﺪ ﷺ‪ ،‬ش‬

Will they not then ponder on

3. The superiority of Adam over the angels [al-Baqarah 2:30-34] .. 30

6. Those to whom We gave the scripture know the Prophet as

10. What is righteousness? [al-Baqarah 2:177] …………………….….… 52

15. The greatest verse in the Qur’an (Ayat-ul-Kursi) [al-Baqarah

39. Intoxicants, gambling, idols and divining arrows are an

54. Say O Muhammad: This is my way; I call to Allah on the basis

68. Say O Muhammad: I am but a human being like yourselves

83. Lower your wing in humility and gentleness to the believers

92. Corruption and disorder have appeared on land and sea

100. You are in need of Allah, whereas Allah is Self-Sufficient.

148. Surah al-‘Asr (103) ………………………………………………….……. 473

‫�ﻢ‬ ‫ﺣ‬ ‫اﻟﺮ ْﺣﻤﻦ ﱠ‬

‫]اﻟبﻘﺮة ‪[٣٤-٣٠ :‬‬

[١٠٣-١٠٢ : ‫]آل ﻋﻤﺮان‬

[١٠٤ : ‫]آل ﻋﻤﺮان‬

[١٣٦-١٣٣ : ‫]آل ﻋﻤﺮان‬

[١٨٥ : ‫]آل ﻋﻤﺮان‬

‫]اﻷﻧﻌﺎم ‪[١٥٣-١٥١ :‬‬

�َ ِ ‫ْٱد ُع إ � ٰ� َﺳب�ﻞ َرﱢ� َﻚ ب �ﭑﻟ ِﺤ �ك َﻤ ِﺔ َو �ٱﻟ َﻤ ْﻮ ِﻋ �ﻈ ِﺔ �ٱﻟ َﺤ َﺴ َﻨ ِﺔ ۖ َو َﺟ ٰ� ِﺪ �ﻟ ُﻬﻢ ب �ﭑﻟ تى‬

‫]ﻟﻘﻤﺎن ‪[١٩-١٢ :‬‬

The believers are but brothers, so make peace between your

‫]اﻟﺬار�ﺎت ‪[٣٧-٢٤ :‬‬

So truly with hardship comes ease (5)

Although they were enjoined only to worship Allah with

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